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2 Samuel
Chapter Six
2 Samuel 6
Chapter Contents
The ark removed from Kirjath-jearim. (1-5) Uzzah smitten
for touching the ark, Obed-edom blessed. (6-11) David brings the ark to Zion.
(12-19) Michal's ill conduct. (20-23)
Commentary on 2 Samuel 6:1-5
(Read 2 Samuel 6:1-5)
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, Matthew 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.
Commentary on 2 Samuel 6:6-11
(Read 2 Samuel 6:6-11)
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.
Commentary on 2 Samuel 6:12-19
(Read 2 Samuel 6:12-19)
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, 1 Peter 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.
Commentary on 2 Samuel 6:20-23
(Read 2 Samuel 6:20-23)
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.
── Matthew Henry《Concise Commentary on 2 Samuel》
2 Samuel 6
Verse 2
[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.
On which, … —
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.
Verse 3
[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.
They set, … —
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 1 Samuel 7:1.
Verse 5
[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.
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.
Verse 7
[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.
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.
Verse 8
[8] And David was displeased, because the LORD had made a breach upon Uzzah:
and he called the name of the place Perezuzzah to this day.
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.
Verse 10
[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 Obededom the Gittite.
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."
Verse 11
[11] And
the ark of the LORD continued in the house of Obededom the Gittite three
months: and the LORD blessed Obededom, and all his household.
The Lord blessed, … —
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.
Verse 14
[14] And
David danced before the LORD with all his might; and David was girded with a
linen ephod.
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.
Verse 16
[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.
Despised — As
one of a base and mean spirit, that knew not how to carry himself with that
majesty which became his place.
Verse 17
[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.
David had pitched —
For Moses tabernacle was still at Gibeon, 1 Chronicles 16:39; 21:29; 2 Chronicles 1:3, which David left there,
because he designed to build a temple at Jerusalem with all speed.
Verse 18
[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.
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.
Verse 20
[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!
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.
Verse 21
[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.
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.
Verse 22
[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.
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.
Verse 23
[23] Therefore
Michal the daughter of Saul had no child unto the day of her death.
Therefore —
Because of her proud and petulant speech and carriage to David, which God
justly punished with barrenness.
No child —
After this time.
── John Wesley《Explanatory Notes on 2
Samuel》
06 Chapter 6
Verses 1-23
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.
The Ark brought to Zion
In order to understand the full meaning of this transaction, it
will be necessary to recall what the Ark was, and what was the occasion due the
significance of its removal from Shiloh, and its long-continued absence from
the sanctuary from that time forward. Immediately after the formal ratification
of the covenant between Jehovah and Israel at Mount Sinai (Exodus 24:1-18), by sacrifice and the
sacred meal partaken of by the representatives of the people in God’s immediate
presence, Moses was directed to come up into the mountain, and receive God’s
covenants. And the first direction given was for the preparation of a sanctuary
that Jehovah might dwell among them (25:8); and the first thing appointed to be
made for this purpose was the Ark (v. 10) with its mercy-seat (v. 17), of which
the Lord said to Moses (v. 22), “There I will meet with thee, and I will
commune with thee from above the mercy-seat, from between the two cherubim,
which are upon the ark of the testimony, of all things which I will give thee
in commandment unto the children of Israel.” Nothing had as yes been said about
the tabernacle, or the altar, or sacrifices, or the priesthood. All this was
secondary and subordinate to the first essential matter, which was the presence
of God Himself as represented and pledged in the Ark. The tabernacle was to
contain the Ark, and it was the house of God, not merely because it was
dedicated to sacred uses, but because He who had graciously linked his presence
with the Ark dwelt in it. When, therefore, the ungodliness of Israel and the
gross iniquity of Eli’s sons, the priests, was punished by suffering the Ark of
God to be captured by the Philistines, this was an event of the direst
significance. It was not merely that in the adverse fortunes of war a precious
and highly valued treasure had been lost, an ancient and sacred relic which was
devoutly prized, and had hitherto been sacredly guarded. It was an absolutely
irreparable loss. When the Ark was taken away, Jehovah himself was gone. The
tabernacle was thenceforward an empty shell; the priests ministered before a
vacant shrine. No new ark was made to take the place of the old. This was
impossible. Another chest might have been made of the same pattern and
dimensions, and it could have been similarly overlaid with gold. Like figures
of golden cherubim could not have been set above it. It might have been exactly
reproduced in material and form; but this newly framed model would not have
been the Ark. What the Ark was in Israel’s esteem, and what the sacred
historian believed it to be, is sufficiently apparent from his narrative. God’s
presence is represented to be as firmly linked with it by the statements of the
history as by the enactments of the law. This long neglect of the Ark from the
time of Eli to that of David, from its removal from Shiloh to its
transportation to Zion, is utterly unaccountable but upon one hypothesis, and that
is the explanation afforded by the sacred writers themselves, namely, that the
Lord had for the time withdrawn the visible manifestation from Israel, The
breach between Jehovah and his people, created by their transgressions, had not
yet been healed. And until this was done, He would not again establish His
dwelling in the midst of them. It cannot be because Samuel was ignorant of the
existence of the Ark, or of its sacred significance. For he was brought up in
the temple at Shiloh, where the Ark of God was, and there it was within its
hallowed precincts that Jehovah had first revealed Himself to him, and foretold
the desolation of the sanctuary because of the iniquity practised there by the,
degenerate priests. It cannot be because the Levitical law was not yet in
existence, and the sacredness with which it surrounded the Ark was not yet
popularly ascribed to it. For the facts already above recited demonstrate the
contrary. It is not because the Ark was slightingly regarded, that it was for
so long a time suffered to slumber in silence, but for precisely the opposite
reason. Now, however, the long term of the Lord’s displeasure is ended, and the
way is prepared for Him to return with His power and grace to His people, to
renew the symbol of His presence, and to fix His residence again in the midst
of them. The alienation of Jehovah was removed. And David’s first care, upon
his being established as king over all Israel, in which he was most heartily
seconded by the people at large, was to have the Ark brought to his capital,
and set up there in an appropriate sanctuary, so that he might reign under the
shadow of the Almighty: Jehovah the real king of Israel, and David ruling
simply as his vicegerent. Jehovah thus returns once more to Israel, and takes
up his abode in the midst of his people. The return of the Ark is not merely
the bringing forth into notice of a long-neglected and sacred vessel belonging
to the sanctuary; it, is the coming back of God Himself to a people whom he had
temporarily forsaken. (W. H. Green, D. D., LL. D.)
The ark brought up to Jerusalem
1. In bringing up the ark to Jerusalem, the king showed a commendable
desire to interest the whole nation, as far as possible, in the solemn service.
A handful might have sufficed for all the actual labour that was required; but
thousands of the chief people were summoned to be present, and that on the
principle both of rendering due honour to God, and of conferring a benefit on
the people. It is not a handful of professional men only that should be called
to take a part in the service of religion; Christian people generally should
have an interest, in the ark of God; and other things being equal, that church
which interests the greatest number of people and attracts them to active work
will not only do most for advancing God’s kingdom, but will enjoy most of
inward life and prosperity.
2. The joyful spirit in which this service was performed by David and
his people is another interesting feature of the transaction. God enthroned on
Zion, God in the midst of Jerusalem--what happier or more thrilling thought was
it possible to cherish? God, the sun and shield of the nation, occupying for
His residence the one fitting place in all the land, and sending over Jerusalem
and over all the country emanations of love and grace, full of blessing for all
that feared His name.
3. But the best of services may be gone about in a faulty way. There
may be some criminal neglect of God’s will that, like the dead fly in the
apothecary’s pot of ointment, causes the perfume to send forth a stinking
savour. And so it was on this occasion. What induced them to follow the example
of the Philistines rather than the directions of Moses, we do not know, and can
hardly conjecture. It does not appear to have been a mere oversight. It has
something of a deliberate plan about it, as if the law given in the wilderness
were now obsolete, and in so small a matter any method might be chosen that the
people liked. It may have been an error of inadvertence. But that somewhere
there was a serious offence is evident from the punishment with which it was
visited (1 Chronicles 15:13). The great
lesson for all time is to beware of following our own devices in the worship of
God when we have clear instructions in His word how we are to worship Him. This
lamentable event put a sudden end to the joyful service. It may happen to you
that some Christian undertaking on which you have entered with great zeal and
ardour, and without any surmise that you are not doing right, is not blessed,
but meets with some rough shock, that places you in a very painful position.
You are attacked with unexampled rudeness, sinister aims are laid to your
charge, and the purpose of your undertaking is declared to be to hurt and
discourage those whom you were bound to aid. The shock is so violent and so
rude that for a time you cannot understand it. But when you go into your
closet, and think of the matter as permitted by God, you wonder still more why
God should thwart you in your desire to do good. Rebellious feelings hover
about your heart float if God is to treat you in this way, it were better to
abandon His service altogether. But surely no such feeling is ever to find a
settled place in your heart. You may be sure that the rebuff which God has
permitted you to encounter is meant as a trial of your faith and humility.
4. The Lord does not forsake His people, nor leave them for ever
under a cloud. It was not long before the downcast heart of David was reassured.
When the ark had been left at the house of Obed-edom, Obed-edom was not afraid
to take it in. Its presence in other places had hitherto been the signal for
disaster and death. It is not so much God’s ark in our time and country that
needs a lodging, but God’s servants, God’s poor, sometimes persecuted fugitives
flying from an oppressor, very often pious men in foreign countries labouring
under infinite discouragements to serve God. The Obed-edom who takes them in
will not suffer. Again, then, King David, encouraged by the experience of
Obed-edom, goes forth in royal state to bring up the ark to Jerusalem. The
error that had proved so fatal was now rectified. The check he had sustained
three months before had only dammed up his feelings, and they rolled out now
with all the greater volume. His soul was stirred by the thought that the
symbol of God-head was now to be placed in his own city, close to his own
dwelling; that it was to find an abiding place of rest in the heart of the
kingdom, on the heights where Melchizedek had reigned, close to where he had
blessed Abraham, and which God had destined as His own dwelling from the
foundations of the world. He sacrificed, he played, he sang, he leapt and
danced before the Lord, with all his might; he made a display of enthusiasm
which the cold-hearted Michal, as she could not understand it nor sympathise
with it, had the folly to despise and the cruelty to ridicule.
5. A few other circumstances are briefly noticed in connection with
the close of the service, when the ark had been solemnly enshrined within the
tabernacle that David had reared for it on Mount Zion.
4. The last thing recorded of David is that he returned to bless his
house. The cares of the State and the public duties of the day were not allowed
to interfere with his domestic duty. It is plain from this that, amid all the
imperfections of his motley household, he could not allow his children to grow
up ignorant of God, thus dealing a rebuke to all who, outdoing the very heathen
in heathenism, have houses without an altar and without a God. (W. G.
Blaikie, D. D.)
The return of the ark
I. The removal of
the ark from Baale to Jerusalem. This period was the very prime of David’s
life, and power, and glory, and in it he undertakes the great business of
confirming the worship of God. We can easily see that this forwardness to
promote religion was his duty, as he was king of a religious state; yet it is
in that very form and light that his conduct speaks to us with the highest
authority. To rulers and magistrates, kings and ministers, what a lesson does
it afford, what a salutary counsel! Men are religious beings, endowed with the
faculty of religion, which other inferior animals possess not; their duty is,
in every relation in life, religion. In authority, the main object should be to
legislate for the true welfare of the subject, which is connected with religion
alone. If rulers and legislators, on any pretext whatever, uphold and pension
idolatry in a state, Or indulge the tendency of the multitude to idolatry, they
decidedly labour the ruin of the subject, here and hereafter, as well as their
own.
II. David’s
grievous offences. The prescribed mode of transportation was wholly neglected.
Men there are well disposed to serve God, and give Him the best of all their
property, of life, and love, and reason, and substance, who hasten indiscreetly
and illegitimately to the call of religion. Some will serve God, provided one
article of the faith may be omitted. Others provided one favourite sin be
allowed. Others, provided that their own fancy, their own wild conceptions of
religion, their poetical deism, and poetical philanthropy, be taken for
religion. And they fail! How could it be otherwise, when God did never call any
man to a defective creed, or defective morality, or to despise His own rule of
religion. And they are offended when some judgment has fallen in the very
highway of their service, and declared it void and rejected! Such a judgment as
distress, or death, or spiritual weakness, or ignominy, and the increase of
folly rather than of religion. By these things God may declare our service
dishonoured and unacceptable. The temporary sojourn of the ark brought numerous
blessings on the house of Obed-edom. Religion--scriptural religion--is the
means of solid prosperity. The time was short which was here allowed for the
proof of a special providence in behalf of those who kept the ark of God within
their walls, yet it was enough to confer blessings of health, and wealth, and
honour. And if our time be limited but to one hour from this moment forth, and
if we can carry with us, not the ark of the law, but the ark of mercy--the
covenant salvation of Jesus Christ, by faith, who can set a limit to the
blessings which shall accrue to us? Loved of Christ, what can harm us?
cherished of God, what can hurt our peace, or damage our fortunes? We are all
candidates for earthly welfare; believe it, then, the only and true secret of
success, is in the sincere worship of the Saviour, as God of Gods and Lord of
all Lords.
III. During the
progress of the successful attempt to set up the ark of the Lord at Jerusalem,
David took a prominent part, as on the former occasion, in the whole
proceeding. To all men this public homage speaks alike: it calls on us to do
personal service. We may not transfer to any fellow-creature the performance of
religious duties. As ordinary men, we do too little, when we transfer to others
the conveyance of our patronage or bounty. We should with our own hands, when
possible, feed the hungry, and refresh the weary, and clothe the naked; we
should with our own voices, and present souls, and present sympathy, soothe the
afflicted.
IV. The king’s
return to bless his household. The king of Israel, it is true, forsakes the
public scene, but it is only “to return and bless his household,” to rehearse
the ceremony of the day, explain its importance, impress the value of religion
on all his dependants, and seal the blessings of public worship upon his
family, by domestic piety. In this act we recognise these three particulars--
1. The personal maintenance of God’s honour before His family.
2. His anxiety to communicate the blessings of religion to all the
souls within His influence.
3. The solemn dedication of those souls to the honour and worship of
the Supreme Being.
V. The Boldness,
The Nobleness And Dignity Of David’s Conduct throughout the events of that
great day, when the ark rested within the walls of the holy city. A man shall
find his foe ever in his own household; or if not, his religion will be arraigned,
and his conduct reprehended with the keenest censures, by his associates, and
his very piety denounced as mean and grovelling, dishonourable and injurious. (C.
M. Fleury, A. M.)
Care of the ark
In the second verse we read “David arose.” A new passion seized
him; a sudden enthusiasm stirred him like a great wind from heaven. We cannot
account for these inspirations, excitements, new consecrations, and purposes in
life. Sometimes we say, Why did not men rise before? The answer is, They could
not: the rising of men is not in themselves. There is a centre, there is a
Throne, there is a living King, and in connection with these great central
sovereignties and dominions there is a mysterious ever-operating Spirit that
will not fall under our calculations and laws and predictions as to his
operations in the human mind and on the human heart.
2. David arose to bring the ark to the metropolis. This idea is not
without sublimity, and not without practical bearing upon our own nationality
and own religious civilization. Be strong in the high places; see that the
throne is within the operation of the mysterious influence of the altar; let
there be no great distance between royalty of an earthly kind and service of a
spiritual sort Let every metropolis be the best city in the whole land, It
ought to be.
3. How is the ark to be moved? We read, in the third verse, that
“they set the ark of God upon a new cart, and brought it out of the house of
Abinadab that was in Gibeah.” There is a touch of veneration about this arrangement.
The cart was “new.” In the olden times and in eastern cities great store was
set by new things: the colt upon which Jesus rode was to be one whereon never
man sat; the tomb in which he was laid was a Scrub in which never man was laid
before. There used to be a kind of pagan veneration for new things. Samson
said, If you bind me with new withs--they must be new--then I shall be weak as
other men. That experiment having failed, he added, If you bind me with new
ropes--they mush be new--“never occupied” is the old English word--never
occupied before, then my strength will be as the strength of other men. So we
find here that the cart on which the ark was to be carried is a new cart. Where
was the law? A dead letter. We can outlive our laws. We can forget the
Bible. We can so accustom ourselves to policies and moralities of our own
invention and construction as to
forget the law of Sinai, the commandments of the living God. Oxen and waggons
they were to have none. When the ark was to be carried it was to be carried by
living men, and they were to be proud of the crowning honour of having part or
lot in bearing the ark of the Lord. Let us not look at such details as little things, and
suppose that it matters nothing whether the ark is carried in one way or another,
provided that it is brought to its proper destination. There is nothing
trifling in the kingdom of Heaven; there is nothing trifling in human life,
when we really understand it.
4. “And when they came to Nachon’s threshing floor, Uzzah put forth
his hand to the ark of God, and took hold of it; for the oxen shook it” (v. 6.)
Did the oxen turn aside naturally because of the threshingfloor? Had not they,
too, come home? Did they not betray natural impatience when they approached the
place where food was kept? The ark shaking under the movement of the oxen,
Uzzah, who was undoubtedly a Levite, put forth his hand and took hold of the
ark in well-meant purpose. But he was killed (v. 7). The ark is never in
danger. That throne needs no buttress of our building. What share have we in
keeping the stars in their places? How much of the security of the
constellations is owing to our pre-arrangement, forethought, and devotion? God
will take care of His own ark, and His own kingdom and truth in the world.
5. David got a new view of Divine Providence. He did not know that
God was so careful, so critically particular. Such fear has a great place in
spiritual education. The culture of the soul is not to be perfected by
instruments of music, but by a holy fear. (J. Parker, D. D.)
The ark brought to Zion
I. David’s good
work hindered by war. Manifold are the evils of war. What an arrest on
industry! What wrecked homes! What ruined harvests! What slaughtered lives!
What a legacy of oppressive taxation, and the worse legacy of revengeful
feeling! Manifold evils! This, too, among them: good works, national
reformation, widened freedom,, education, religion arrested. Neglected is the
tabernacle of God when the war-tents are pitched, and drowned in battle-cries
are the songs of Zion. We know nothing of this; but it is well to think of it.
The calm Sabbath air is unvexed by the war trumpet. The church doors are open to us, and
the bells peal out their invitation to worship. Wars, rumours of wars, are not
shocking the sweet, refreshing rest out of our Sabbath hours. Peace is ours.
Not always so in this land. Churches were closed, or turned into barracks or
military hospitals. And though this has been unknown in recent England, it has
been known in recent days in other lands. Here--let us recognise it
thankfully--God has blessed His people with peace. David’s conflicts were
triumphs; for he carefully “enquired of the Lord.” He went not forth till
bidden, and did as bidden. What battles had never been fought if men,
statesmen, kings, had done as David did. Voice of seer, mystic oracle we need
not. “We have the word of prophecy made more sure; whereunto ye do well that ye
take heed, as unto a lamp shining in a dark place.” This will guide men-out of
their self-seekings and ambitions and incipient quarrels into peace. Let us,
each of us, be guided by it in our dealings one with another, and then, though
un-influential seem our place in the great world’s life, we shall yet be
helping to make war one of the barbarisms of the past--one of the
happily-unknown horrors of the golden year that appears so far away, but is to
come.
II. David’s good
work, when begun, arrested by irreverence. The glories of the ark had largely
passed into history. Still, it was God’s symbol;--still to be treated with
reverence; still--the command not having been abrogated--to be untouched by
human hand. Let all this day, then, beware. Amid this tumultuous gladness let
there be reverence. The monitary instruction of that death is for us as well as
for David and his people. It is for all, and especially for those who bear a
prominent part in Divine work and worship. “We mock God when we do not fear.”
Irreverence! I speak not of the irreverence of the age; parents to children;
subjects to governors; literature to religion; science to revelation. Think of
irreverence in the Church! We need not go beyond ourselves. The
preacher needs to watch. He may not “handle the Word of God deceitfully,”
but he may lightly; so familiar with it as to lose sight of Whose Word it is.
In any department of Christian labour we must watch lest as preacher,
teacher, visitor, we forget to whom we are speaking. Humble folk, it may be,
poor children, dull, impatient patients. But who are these? For them, the most
repellent of them, Christ died. Each dowered with the transcendent possession
of a soul outvaluing the world though it were “one entire and perfect
chrysolite.” Each through all the obscurity, and toil, and weariness of the
life here, a pilgrim to eternity. So in Divine worship. As we enter the
sanctuary, let it be to us “none other but the house of God,” not by our
wandering, grasping thoughts degraded into tent of folly or den of thieves. As
we open the Bible, familiar to us as was the ark to Uzzah, let us treat it with
reverence, and “hear with meekness” the messages of this “Book of God, this God
of Books.” As we sing, let us “make melody in our hearts to the Lord,” or the
sweetest music will be sin. As we pray, let us only utter the heart--our words
“the expiration of the thing inspired.” Amid all the exercises of public
worship and the worship of the home, “let more of reverence in us dwell.” Uzzah
“being dead yet speaketh.”
III. David’s good
work joyfully accomplished. For three months the ark continued in the house of
Obed-Edom bringing in unrecorded but manifest ways much blessing on the
household of its careful and pious keeper. By this David was encouraged to
prepare for its final removal to Jerusalem. He has learnt some lessons from
Uzzah’s death. Everything must be done with circumspection, “after the due
order” (1 Chronicles 15:2-13), which had
been strangely overlooked before. It was a transcendent hour. We can know
little all it meant to David--how many hopes were being crowned: all it meant
to Israel, with whom was opening a new epoch in their great history. They had
been long falling from God--the very symbol of His presence neglected. But now
had come times of peace; a God-chosen, God-approved man was their king. He
would remind them that they were God’s people, that ark the centre of their
worship in the new capital would check that local idolatry to which they were
so prone; would, gathering them together to one place for their holy feasts,
bind them into a national and, infinitely more important, a religious unity.
That ark, shrined in the sanctuary of their sanctuary, no idol in it, witnessed
to the spirituality of God. We can rejoice in One whose Name is Immanuel, “God
with us.” Round Him Christian people gather for worship, and through Him have
access with boldness to the Father. By Him God is declared to us, declared in a
life of human suffering, yet Divine purity; in a life that “went about doing
good,” in a death that was died for the sins of the world. More than even ark
with its shekinah glory could be to Israel, is Christ to us. A glory seen
to-day not in material temple; not in any “house made with hands,” but in the
transformation, ennobling of human spirit and life. In every saved man behold the
glory of God in Jesus Christ. We know that God is among us for such work is
Divine. (G. F. Coster.)
David restoring the ark
1. At last God accomplished the long cherished desire of His
servant’s heart--and David became the head and governor of Israel. The capture
of the citadel of Zion, which till then had never been wrested from the foe,
made him the virtual founder of Jerusalem; and undisputed supremacy began for
the first time to attach to the people of God. But of what value is strength,
unless thoroughly subjected to God, and made the servant of His order, and of
His truth? David well knew that Israel could only regulate others for blessing,
in proportion as they themselves were regulated by God. To be legislated for by
God was the distinctive privilege of Israel: it was theirs to say of Him, “my
King as well as my God.” What, then, was the condition in which David found the
order of Israel? Was Israel really subject to the arrangements of God? The
condition of Israel’s order was mainly determined by their relation to the
Tabernacle and its vessels, especially their relation to the Ark of the
Covenant. When Israel were in their journies in the wilderness, the Ark
preceded them. When the Ark rested, its proper place was the Tabernacle. It is
true, indeed, that the presence of the Ark anywhere in Israel was an evidence
of God being near them, and His care over them: but His presence could not be
duly recognised, nor the order of His truth maintained, unless the Ark was in
the sanctuary, and the appointed services performed by the Levites and Priests,
according to the manner. The fallen Tabernacle--the scattered vessels of
ministration--the isolation of the Ark in an unknown dwelling--were sufficient
indications that Truth and the order thereof had indeed fallen. Can we trace in
these things no typical likeness to the days in which we live? Are we living at
an hour when the truths of God are maintained in their completeness, and in
their right connections; or are they held partially, confusedly, and out of their
right relations to each other--many despised--many lost. And yet, who cares for
these things? Men say, Is not God yet amongst us? Are not souls still saved by
His grace? Why, then, should we concern ourselves about His order, or the more
minute knowledge of His truth?
2. Throughout the reign of Saul the Ark was not only kept in
separation from all the other vessels of the Tabernacle, but even in its
isolation, it was neglected and dishonoured. It was the sense of this that
chiefly acted on the soul of David. He does not appear to have considered so
much the absence of right relation between the Ark and the other vessels of the
Tabernacle, as to have been struck by the more palpable and astounding fact of
the want of all right relation between the Ark and Israel. To bring
back, therefore, the Ark from the place of its dishonour; to make it once more
that which Israel should seek unto and inquire of; and above all, to establish
it in the citadel of Zion, the place of sovereign supremacy and strength; these
were the immediate objects of David’s desires. Herein he was fulfilling his
office of king, in giving supremacy to God and to His truth.
3. But the servants of: God have not unfrequently to learn that the
pursuit of a right end does not necessarily imply the employment of right
means. This David proved. It seemed easy to him, and to the eiders of Israel to
move the ark of God to its new habitation. The desire was holy--the object
right--and they fully reckoned on the instant and unhindered blessing of God. A
cart was prepared: oxen were yoked to it; the ark of God was placed thereon;
and one whom they appointed amongst themselves, drave the oxen. The ordinance
of God was express, that none but Priests and Levites should handle the vessels
of the sanctuary: and although God, when the sin of Israel had brought the ark
into the land of the Philistines, where there were no Levites--no Priests--was
at liberty to supersede His own ordinances, yet David was not God. David,
indeed, might well humble himself because of his error; for what error could be
greater than recklessly to transgress the solemn ordinance of God, who had said
that none but Priests and. Levites should touch the things of His sanctuary?
Yet, has Christianity afforded: no instances of similar transgression? David
infringed the typical order of God, and was punished; but how much sorer
punishment do we deserve if we subvert the anti-typical reality--if we call the
unsanctified and the unbelieving--those who fear not God and know not Christ,
into functions which belong only to those who have truly the grace of His
Spirit.
4. There was no visible glory; no manifestation of the Divine
Presence, whilst David was restoring to Israel the long-banished Ark of the
Covenant of their God. If it had been a day in which God was visibly
manifesting His own glory, there would have been no danger of David’s being
regarded unduly, even if all the splendour of Israel’s glory had been gathered
around his person. But it was otherwise when that glory was hidden, and when
the solitary Ark, long exiled from the Tabernacle of God, was the lowly emblem
of God’s presence in the midst of His repentant people. The eye of faith could
discern the blessedness of that hour; but the heart of the daughter of Saul,
true to her lineage, saw no excellency in it. She beheld the joy of
David--understood it not--despised and upbraided him, and found in the day of
Israel’s blessing, a day of sorrow and lasting chastisement to herself. We have
authority from Scripture for saying that the things which happened to Israel
happened unto them for ensamples, and are written for our admonition (1 Corinthians 10:1-33.) They who
read the Old Testament Scriptures, remembering this, will be able to trace many
a feature in the general aspect of Christianity, that too closely resembles the
condition of Israel at the time of which we have been speaking. How often do
Christians seek to deaden their apprehension of the disorder and dereliction of
truth that prevails around them, by the reflection that God has not forsaken,
and never will forsake His own people; just as Israel might have said, in the
days of Saul, “Is not the Ark yet amongst us?” It is, indeed, most true that
God will not forsake His people; but is preservation from final ruin,
and deliverance from the extreme effects of disobedience, the only thing that
is to be desired by the Church of God? Have they no distinctive testimony to
maintain--no banner to display, because of God’s truth? Is there no directive
efficacy in His principles--nothing that forms the character, and determines
the path of those who are subject to their power? If His principles be amongst
us, and we regard them not, what can we expect, but that it should be said of
us, as it was said of Israel, “that truth has fallen in the streets, and equity
cannot enter.” When we read of the triumph and exceeding joy with which David
and all Israel with him, brought up the Ark of the Covenant of the Lord to
Zion, “with shouting, and with sound of the cornet, and with trumpets, and with
cymbals, making a noise with psalteries and harps,” if we ask ourselves what
these things indicate, we are obliged to look on to a yet future hour, when a
greater than David--One whom David feebly typified, will, as one of the results
of His own conflicts, give rest, and establishment, and supremacy, to the long
scorned and persecuted Truth. The time is drawing nigh when that typical hour
of David’s joy is to be accomplished in that final day of triumph, when the
Psalms of Israel on earth shall unite with the halleluiahs of the redeemed
above, in saying, “The Lord God omnipotent reigneth.” For that hour we wait, as
those who have been alike made Levites--Priests--Kings; able therefore to serve,
to worship, and to contend for Him, during the time of His people’s weakness,
and of His truth’s dishonour, yet expecting no triumph until that day. (B.
W. Newton.)
The Ark brought bark
In this lesson there are sharp contrasts. Here is the ark of God,
dreaded by some, by others desired; by some treated with rashness and
irreverence, by others with holy care. To the first it becomes the occasion of
awful punishment and fear; to the last, of unmingled blessing. Like the Gospel,
it is a savour of death to some; to others, of life.
1. David, now victorious over all enemies, and firmly settled on the
throne, resolves to bring up the long-neglected ark of God from Kirjath-jearim
to Jerusalem. Disregarded, almost forgotten, through the reigns of Saul and
Ishbosheth, it shall now be honoured in the sight of all the nation, brought to
the capital, and made again the centre of Israel’s religious services. Immense
preparations are made by the king for celebrating its removal with suitable
impressiveness and splendour. The whole nation is, as it were, taken into his
plans. The men of renown, the leaders of the tribes, are summoned from all
portions of the land. The priests and Levites assemble from their
widely-scattered cities. Kirjath-jearim is reached; the vast procession is
formed, the ark in its midst. Suddenly a cry of terror is heard, and now
another, and still another. Disorder and confusion are spreading from rank to
rank. David himself is seen lifting up his hands in horror as at some dreadful
sight. What is the cause of this sudden tumult? Uzzah has been struck dead
beside the ark! It shook because of the stumbling oxen, and, reaching forth his
hand to hold it, instantly he fell dead upon the road. What could have been the
meaning of this startling catastrophe? Undoubtedly, to many readers of the
Bible, it has appeared a judgment of strange and disproportionate severity. If,
however, we study the whole event, we shall find that there are circumstances
which will do much to explain why Jehovah regarded this dreadful stroke as just
and necessary. It was a part of this lesson of reverence for His Name and
presence, and only in harmony with all the wonderful history of the ark, when
Jehovah added special instructions as to the manner in which it should be cared
for by its attendants, and in which the tabernacle and the ark itself should be
transported from place to place. The Levites only were to be employed in this
service (Numbers 4:2; Numbers 4:15; 1 Chronicles 15:2), and of these
only one household, the sons of Kohath. There was no room for doubt that these
directions had been thought by Jehovah of sufficient importance to be embodied
in distinct and written commands; and these commands on that day were utterly
disregarded. Uzzah’s laying hold of the ark itself, was an act forbidden to the
priests--and Uzzah was no priest--under any circumstances. It was at this point
that Jehovah interposed. The nation, with the king at their head, were
nominally honouring Him, but by the light and irreverent way in which they did
it, by the negligent and half-heathenish manner in which, notwithstanding all
their pomp, they entered upon this sacred business, they were dishonouring Him.
If God were worthy of their worship, why did they take no sufficient pains to
worship Him according to His Word? How did they dare in the very acts of His
so-called service to break His most obvious command? As for Uzzah himself, who
was the most conspicuous sufferer, it is possible that long familiarity with
the ark had bred a special irreverence and presumption in him; but, however, that
may be, his sin was shared by all who employed him in these forbidden services,
and so occasioned his foolhardy and guilty deed. A feeling of mingled anger and
despair now took possession of David’s mind (v. 8). If he had been “displeased”
with himself, we could have understood it. But it is indeed a mystery if his
resentment was directed against God. It inclines us to fear that his own glory
was in some measure his object in all these magnificent services. Was he angry
because God had turned his great fete into a day of national disappointment and
gloom, or because Jehovah had dishonoured him before the multitudes by this
overwhelming rebuke? We cannot tell, but we wish that it could have been
written that David was humbled and penitent rather than that he was displeased.
And we can defend his despondency as little as his anger. He seems to have
forgotten all his duty in a fit of half sullenness, half unbelieving fear. He
abandons on the spot the whole plan of restoring the ark to its true abode.
Instead of inquiring for the sin which caused the trouble, he acts as if there
were no hope of forgiveness, no hope of acceptable service--as though God were
a being toe dreadful to be approached, too capricious to be pleased. We are
reminded of the slavish fears which the presence of God and the thought of His
holy majesty still awaken in the hearts of sinful men, and of their readiness
to be quit of all tokens of Him whom they cannot remember except with dread.
2. But now there appears another character upon the scene. He is a
man hitherto unknown. The name of Obed-edom will always be honoured as that of
the man who, while all others were filled with terror and dismay, shrinking in
dread from the ark of God, held in his bosom the secret of a far different
feeling--looking upon the ark indeed with all veneration, but without fear,
opening the doors of his dwelling to welcome it, and finding it a source of
unmingled good: He knew well how fearfully God had vindicated His holiness when
the ark had been dishonoured; how by an unseen hand the massive idols had been
thrown down upon their faces and broken before it; how the Philistines had been
smitten with disease and slaughter; how the men of Beth-shemesh had been slain,
and how Uzzah also had been struck with death beside it. He had heard the cry
of terror from its heathen captors when they pleaded to have it sent away from
their coasts. Beth-shemesh, the scene of the awful judgment because of the
dishonoured ark, was scarcely a half-day’s journey from his home, and now he
sees all the frightened thousands of Israel, helpless with sudden fear,
crowding the mountain-roads around his dwelling, even David himself afraid to
meddle with this dreadful ark. He sees all this, and yet he does not fear to
admit it to his house. A man humble and devout, he understands that, although
to the irreverent and careless our God is a consuming fire, the obedient need
not fear him. To the obedient and confiding soul He is always a God of love.
Obed-edom expected to obey God--to obey Him scrupulously, reverently. Whatever
rule God had prescribed for his observance he would never make bold to call a
little thing. He was not under any such delusion as that God could be better
honoured by a vast procession or by any services, however ravishing to human
sense, than by a sober respect for his plain commands. In the house of
Obed-edom there is peace. It rests not alone on the father. Here God’s covenant
is found to be a household covenant and to bring a blessing to all the home.
And they were such as to be manifest. They were not confined to the secret
souls of this favoured household. Either their unusual health and happiness and
prosperity were such as were daily apparent to all their neighbours, or the
inward blessings they enjoyed were freely mentioned by them to Jehovah’s
praise. Probably in both these ways the favour they received from God was
known. And now we shall see that by having received a blessing they were made a
blessing. The happiness and goodness of this one pious household extend their
influence at length to all the nation. They make it evident to one and another
of the multitudes who had fled from God at his stroke, that, although He is a
holy God, he need not be dreaded by any humble, careful heart. Through the
spreading story of Obed-edom’s blessing all Israel learns anew the
loving-kindness of the Lord. The skepticism which that day of gloom had rolled
over the land begins to be dispelled. The scoffers are silenced, the
disheartened take courage. They learn that although the highest kings must not
trifle with the holiness of the Lord, the humblest worshipper, anxious only to
obey completely His sacred will, shall find Him a Father full of smiles and
tenderness, Obed-edom restores: David’s faith, and David at length leads the
nation back to God. It is given to this unknown villager to instruct and
reassure the dejected king. From the acceptance of Obed-edom’s lowly worship,
contrasted with the rejection of his own magnificent array, the monarch learns
that to obey is better than sacrifice--that not all the eloquence of David’s
psalms, not all the minstrelsy of his choirs, not all the throngs of Israel’s
applauding tribes, could please Jehovah half so well as a serious and exact
obedience to His written word. (A. Mitchell, D. D.)
The ark the centre of service and worship
King David had two great things set him to accomplish: to
establish the worship of Jehovah in the place which he had chosen above all
others for his abode, and to extend the kingdom to the bounds allotted to his
people. He had just been acknowledged as king of all Israel. And now the place
was ready to receive the ark of God, the most sacred of all the sacred things
about which centred the worship of Jehovah. The ark, with its contents and its
covering, came thus naturally to be the centre of the service and worship of
Israel. To bring back the ark, then, was to re-establish the worship of
Jehovah, and to centre the nation about the recognition of His law and grace.
The topic suggested by these events is the relation of the public
acknowledgment of God to the welfare of the nation, the family, and the
individual.
I. the neglect of
public worship is disastrous to all these interests. Not always at first to
material prosperity, and yet that condition of society which permits the
increase of irreligion and a growing disregard for the institutions of worship
is incompatible with the best prosperity of the state. No one can tell the evil
that comes to a people by the disregard of its religious institutions, except
as he sees it illustrated in the history of nations or in the fortunes of
communities. Of two nations
or neighbourhoods equal in other regards, one of which honours the Lord’s house
and the Lord’s day, and the other treats them with neglect or more positive
disregard, it is easy to prophesy their contrasted courses. When atheism took
possession of the heart of the French people, it led in anarchy with its red
right hand. Even a faith mingled with falsity is better for the morals and good
order of a state than total lack of faith. It is almost as true in the family.
It would be altogether so, except for those influences which surround the
family so closely that it cannot be isolated from their power. Many a household
is saved by the religious habits of the community around it, in which things it
takes no part itself. The recognition of Divine law and grace are the best
safeguards of society. Israel without the ark is Israel without wisdom or
strength. Saul without the ark is a weak and wayward king. Samuel, whose heart
was with the ark, was, next to God, the strength of Israel.
II. We are taught a
due regard for the forms of religious observance. The spirit of irreverence is
one which grows rapidly. One neglect of that which is due or decorous easily
leads to another, till at length it requires sharp rebuke or severe punishment
to remind men of that which
was once in every heart. Do we not need a caution here in our day and in regard
to our services of public worship? In how many of our Christian congregations
the upright posture and the open eyes in prayer are painfully suggestive of a
lack of reverent devotion. No better lesson can be taught the young, and no
better training given in our Sunday schools than the lesson of reverence in the
heart toward holy things, of reverence in thought and tone when we read the
word of His covenant, and of reverence in posture when we approach His
mercy-seat.
III. The spirit of
our service is what God regards, rather than the form of it. When in his false
fear the king carried the ark into the house of Obed-edom, the Gittite, the
Lord blessed all the household during the three months of its sojourn there. Is
it not a clear indication to us that, after all, that which pleases God is not
the exactness of our ritual, but the loving reverence of our hearts? All the
outward forms were intended to promote this inward righteousness. If that were
wanting, the empty forms could give God no pleasure, and they could do man no
good. The Lord had appointed the tabernacle service and its feasts; but when the
spirit was gone out of them, he would have them go out too. “God is a spirit;
and they that worship Him must worship Him in spirit and in truth.” This is the
lesson--more important than all others--which comes to us from the open doors
of the house of Obed-edom, from the prosperity which blessed them, and from the
peace which ever attends the reverent
though it be the informal service of the Lord. (Monday Club Sermons.)
Bringing up the ark
1. David was now no sooner settled again in his kingdom (after this
double defeat of the Philistines) but he resolves upon settling religion and
the sincere service of God. “Seek first the Kingdom of God and all things else
shall be added” (Matthew 6:33.)
2. As David called this great assembly together, not only to put an
honour upon the action, but also in defence of the ark in case the enemy should
make any attempts to interrupt them for their passage. So this design was to
redeem the ark of God’s Presence from that sordid neglect all Saul’s time.
3. The journey from Kiriath-Jearim to Jerusalem might be looked upon
as too long a journey for the Levites to carry the Ark of God upon their shoulders according to God’s
command (Numbers 4:14-15; Numbers 7:1-89; Numbers 9:1-23), therefore out of
prudence (which often spoils true piety) they provide a new cart, and lay the
Ark of God upon it. This mode of carriage they had learnt from the Philistines,
a bad precedent, who had done so before this without damage or any token of
Divine displeasure, they doing so at the direction of their diabolical diviners
(1 Samuel 6:2; 1 Samuel 6:7.) No good patterns for
Israel’s practice: They did not
so well consider that God would wink at this disorder in the
Philistines because they were ignorant of God’s Laws. But he would not brook it
in His own people to whom the oracles of God were committed (Romans 3:2.) And one would think the very staff-rings upon
the Ark might have minded the Levites of their duty: But ‘tis likely they loved
their own ease too much at this time, so were too willing to spare their own
shoulders (2 Samuel 6:1-4.)
4. The great icy that David and his thirty thousand nobles and all
Israel celebrated the removal of the Ark from Kiriath-Jearim Withal is expressed
(v. 5), Ahio going before to lead the oxen, and Uzzah following behind to
secure the Ark from tumbling off the cart. ‘Tis supposed then David uttered
those words, “Let God arise and let His enemies be scattered,” etc. (Psalms 68:1) at this time, which were the
words constantly used when the Ark was removed (Numbers 10:35.) But alas, how soon was
all this mirth marred and turned into mourning, all this singing into sighing,
merely by the stumbling of the oxen (2 Samuel 6:6-7), Uzzah observing
that the Ark was shaken thereby and in danger of falling, he thereupon puts
forth his hand to stay it steady in the cart. (C. Ness.)
Seeking the ark of the covenant
For sixty-five or seventy years this ark of the covenant had been
permitted to remain in almost total neglect and forgetfulness. At length the
time had come for David to interpose and, in the exercise of his royal
authority, bring it back into prominence and reverence in the worship of the
people.
I. Questions
concerning the Ark itself.
1. What was the so-called “Ark of the Covenant?”
2. Of what was it the symbol? Of the presence of Jehovah as the
“covenant-keeping God” of His people Israel.
3. Of what is the Ark a sign now?
4. What does the absence of the Ark involve? The lonely heaviness of
work done without a helper or a promise of success. That ancient Ark was only a
symbol; Christ’s presence is to us a wonderful fact. That was but a sign that
Divine companionship was near; now we may be sure that Jesus, the Master, is
really under our roofs and in our hearts.
II. Some
suggestions concerning different methods of treating the presence of God.
1. The ark of God must be treated with a becoming honour. True
humility can be shown in forwardness; for there are occasions in which it costs
more to go forth into necessary conspicuousness, and brave the criticisms of
public opinion, than it would to remain in concealment, withdrawn into a quiet
of deepest reserve.
2. The Ark of God can be treated with a culpable carelessness. It had
been decreed in the beginning of its history that this singular chest should be
carried on men’s shoulders; for this purpose of handling it had been
constructed with rings through which poles might be passed so that it could be
borne by the priests. Here we observe that Abinadab mounted it in a cart; and
in this he patterned not after Moses, but after the Philistines, who once did
the same disrespectful thing. It is of no use to say this was of no
consequence. It is always of much consequence that one obeys God, and pays
respect to every one of His commandments exactly as lie gives them.
3. The Ark of God can he treated with the highest exuberance of joy.
The account in the chapter from which the text is taken must be supplemented by
that which is added in the book of Chronicles: there we learn that a great
school of training in music was set up at Jerusalem in patient preparation for
this ceremony. There is nothing too good in poetry, in instruments, in singing,
for God who is over all.
4. The Ark of God can be treated with a fatal presumption: “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.”
5. The Ark of God might be treated with a half-hearted timidity. “And
David was displeased,” &c.
6. The Ark of God may be treated with an appropriate and affectionate
devotion: “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.” Of
course he received his reward; for God is good to the men whom he finds to be
faithful to any trust. Josephus is quoted as saying that, whereas before
Obed-edom was poor, on a sudden, in these three months, his estate increased,
even to the envy of his neighbours. Matthew Henry says, with his usual
brightness, that the Ark “paid well for its entertainment; it is good living in
a family that entertains the Ark, for all about it will fare the better for
it.” Household piety is always profitable. We can have God’s actual presence
with ourselves and our children, if we accept His Word for our guide and His love
for our shelter evermore. (C. S. Robinson, D. D.)
Verses 1-23
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.
The Ark brought to Zion
In order to understand the full meaning of this transaction, it
will be necessary to recall what the Ark was, and what was the occasion due the
significance of its removal from Shiloh, and its long-continued absence from
the sanctuary from that time forward. Immediately after the formal ratification
of the covenant between Jehovah and Israel at Mount Sinai (Exodus 24:1-18), by sacrifice and the
sacred meal partaken of by the representatives of the people in God’s immediate
presence, Moses was directed to come up into the mountain, and receive God’s
covenants. And the first direction given was for the preparation of a sanctuary
that Jehovah might dwell among them (25:8); and the first thing appointed to be
made for this purpose was the Ark (v. 10) with its mercy-seat (v. 17), of which
the Lord said to Moses (v. 22), “There I will meet with thee, and I will
commune with thee from above the mercy-seat, from between the two cherubim,
which are upon the ark of the testimony, of all things which I will give thee
in commandment unto the children of Israel.” Nothing had as yes been said about
the tabernacle, or the altar, or sacrifices, or the priesthood. All this was
secondary and subordinate to the first essential matter, which was the presence
of God Himself as represented and pledged in the Ark. The tabernacle was to
contain the Ark, and it was the house of God, not merely because it was
dedicated to sacred uses, but because He who had graciously linked his presence
with the Ark dwelt in it. When, therefore, the ungodliness of Israel and the
gross iniquity of Eli’s sons, the priests, was punished by suffering the Ark of
God to be captured by the Philistines, this was an event of the direst
significance. It was not merely that in the adverse fortunes of war a precious
and highly valued treasure had been lost, an ancient and sacred relic which was
devoutly prized, and had hitherto been sacredly guarded. It was an absolutely
irreparable loss. When the Ark was taken away, Jehovah himself was gone. The
tabernacle was thenceforward an empty shell; the priests ministered before a
vacant shrine. No new ark was made to take the place of the old. This was
impossible. Another chest might have been made of the same pattern and
dimensions, and it could have been similarly overlaid with gold. Like figures
of golden cherubim could not have been set above it. It might have been exactly
reproduced in material and form; but this newly framed model would not have
been the Ark. What the Ark was in Israel’s esteem, and what the sacred
historian believed it to be, is sufficiently apparent from his narrative. God’s
presence is represented to be as firmly linked with it by the statements of the
history as by the enactments of the law. This long neglect of the Ark from the
time of Eli to that of David, from its removal from Shiloh to its
transportation to Zion, is utterly unaccountable but upon one hypothesis, and
that is the explanation afforded by the sacred writers themselves, namely, that
the Lord had for the time withdrawn the visible manifestation from Israel, The
breach between Jehovah and his people, created by their transgressions, had not
yet been healed. And until this was done, He would not again establish His
dwelling in the midst of them. It cannot be because Samuel was ignorant of the
existence of the Ark, or of its sacred significance. For he was brought up in
the temple at Shiloh, where the Ark of God was, and there it was within its
hallowed precincts that Jehovah had first revealed Himself to him, and foretold
the desolation of the sanctuary because of the iniquity practised there by the,
degenerate priests. It cannot be because the Levitical law was not yet in
existence, and the sacredness with which it surrounded the Ark was not yet
popularly ascribed to it. For the facts already above recited demonstrate the
contrary. It is not because the Ark was slightingly regarded, that it was for so
long a time suffered to slumber in silence, but for precisely the opposite
reason. Now, however, the long term of the Lord’s displeasure is ended, and the
way is prepared for Him to return with His power and grace to His people, to
renew the symbol of His presence, and to fix His residence again in the midst
of them. The alienation of Jehovah was removed. And David’s first care, upon
his being established as king over all Israel, in which he was most heartily
seconded by the people at large, was to have the Ark brought to his capital,
and set up there in an appropriate sanctuary, so that he might reign under the
shadow of the Almighty: Jehovah the real king of Israel, and David ruling
simply as his vicegerent. Jehovah thus returns once more to Israel, and takes
up his abode in the midst of his people. The return of the Ark is not merely
the bringing forth into notice of a long-neglected and sacred vessel belonging
to the sanctuary; it, is the coming back of God Himself to a people whom he had
temporarily forsaken. (W. H. Green, D. D., LL. D.)
The ark brought up to Jerusalem
1. In bringing up the ark to Jerusalem, the king showed a commendable
desire to interest the whole nation, as far as possible, in the solemn service.
A handful might have sufficed for all the actual labour that was required; but
thousands of the chief people were summoned to be present, and that on the
principle both of rendering due honour to God, and of conferring a benefit on
the people. It is not a handful of professional men only that should be called
to take a part in the service of religion; Christian people generally should
have an interest, in the ark of God; and other things being equal, that church
which interests the greatest number of people and attracts them to active work
will not only do most for advancing God’s kingdom, but will enjoy most of
inward life and prosperity.
2. The joyful spirit in which this service was performed by David and
his people is another interesting feature of the transaction. God enthroned on
Zion, God in the midst of Jerusalem--what happier or more thrilling thought was
it possible to cherish? God, the sun and shield of the nation, occupying for
His residence the one fitting place in all the land, and sending over Jerusalem
and over all the country emanations of love and grace, full of blessing for all
that feared His name.
3. But the best of services may be gone about in a faulty way. There
may be some criminal neglect of God’s will that, like the dead fly in the
apothecary’s pot of ointment, causes the perfume to send forth a stinking
savour. And so it was on this occasion. What induced them to follow the example
of the Philistines rather than the directions of Moses, we do not know, and can
hardly conjecture. It does not appear to have been a mere oversight. It has
something of a deliberate plan about it, as if the law given in the wilderness
were now obsolete, and in so small a matter any method might be chosen that the
people liked. It may have been an error of inadvertence. But that somewhere
there was a serious offence is evident from the punishment with which it was
visited (1 Chronicles 15:13). The great
lesson for all time is to beware of following our own devices in the worship of
God when we have clear instructions in His word how we are to worship Him. This
lamentable event put a sudden end to the joyful service. It may happen to you
that some Christian undertaking on which you have entered with great zeal and
ardour, and without any surmise that you are not doing right, is not blessed,
but meets with some rough shock, that places you in a very painful position.
You are attacked with unexampled rudeness, sinister aims are laid to your
charge, and the purpose of your undertaking is declared to be to hurt and
discourage those whom you were bound to aid. The shock is so violent and so
rude that for a time you cannot understand it. But when you go into your
closet, and think of the matter as permitted by God, you wonder still more why
God should thwart you in your desire to do good. Rebellious feelings hover
about your heart float if God is to treat you in this way, it were better to
abandon His service altogether. But surely no such feeling is ever to find a
settled place in your heart. You may be sure that the rebuff which God has
permitted you to encounter is meant as a trial of your faith and humility.
4. The Lord does not forsake His people, nor leave them for ever
under a cloud. It was not long before the downcast heart of David was
reassured. When the ark had been left at the house of Obed-edom, Obed-edom was
not afraid to take it in. Its presence in other places had hitherto been the
signal for disaster and death. It is not so much God’s ark in our time and
country that needs a lodging, but God’s servants, God’s poor, sometimes
persecuted fugitives flying from an oppressor, very often pious men in foreign
countries labouring under infinite discouragements to serve God. The Obed-edom
who takes them in will not suffer. Again, then, King David, encouraged by the
experience of Obed-edom, goes forth in royal state to bring up the ark to
Jerusalem. The error that had proved so fatal was now rectified. The check he
had sustained three months before had only dammed up his feelings, and they
rolled out now with all the greater volume. His soul was stirred by the thought
that the symbol of God-head was now to be placed in his own city, close to his
own dwelling; that it was to find an abiding place of rest in the heart of the
kingdom, on the heights where Melchizedek had reigned, close to where he had
blessed Abraham, and which God had destined as His own dwelling from the
foundations of the world. He sacrificed, he played, he sang, he leapt and
danced before the Lord, with all his might; he made a display of enthusiasm
which the cold-hearted Michal, as she could not understand it nor sympathise
with it, had the folly to despise and the cruelty to ridicule.
5. A few other circumstances are briefly noticed in connection with
the close of the service, when the ark had been solemnly enshrined within the
tabernacle that David had reared for it on Mount Zion.
4. The last thing recorded of David is that he returned to bless his
house. The cares of the State and the public duties of the day were not allowed
to interfere with his domestic duty. It is plain from this that, amid all the
imperfections of his motley household, he could not allow his children to grow
up ignorant of God, thus dealing a rebuke to all who, outdoing the very heathen
in heathenism, have houses without an altar and without a God. (W. G.
Blaikie, D. D.)
The return of the ark
I. The removal of
the ark from Baale to Jerusalem. This period was the very prime of David’s
life, and power, and glory, and in it he undertakes the great business of
confirming the worship of God. We can easily see that this forwardness to
promote religion was his duty, as he was king of a religious state; yet it is
in that very form and light that his conduct speaks to us with the highest
authority. To rulers and magistrates, kings and ministers, what a lesson does
it afford, what a salutary counsel! Men are religious beings, endowed with the
faculty of religion, which other inferior animals possess not; their duty is,
in every relation in life, religion. In authority, the main object should be to
legislate for the true welfare of the subject, which is connected with religion
alone. If rulers and legislators, on any pretext whatever, uphold and pension
idolatry in a state, Or indulge the tendency of the multitude to idolatry, they
decidedly labour the ruin of the subject, here and hereafter, as well as their
own.
II. David’s
grievous offences. The prescribed mode of transportation was wholly neglected.
Men there are well disposed to serve God, and give Him the best of all their
property, of life, and love, and reason, and substance, who hasten indiscreetly
and illegitimately to the call of religion. Some will serve God, provided one
article of the faith may be omitted. Others provided one favourite sin be allowed.
Others, provided that their own fancy, their own wild conceptions of religion,
their poetical deism, and poetical philanthropy, be taken for religion. And
they fail! How could it be otherwise, when God did never call any man to a
defective creed, or defective morality, or to despise His own rule of religion.
And they are offended when some judgment has fallen in the very highway of
their service, and declared it void and rejected! Such a judgment as distress,
or death, or spiritual weakness, or ignominy, and the increase of folly rather
than of religion. By these things God may declare our service dishonoured and
unacceptable. The temporary sojourn of the ark brought numerous blessings on
the house of Obed-edom. Religion--scriptural religion--is the means of solid
prosperity. The time was short which was here allowed for the proof of a
special providence in behalf of those who kept the ark of God within their
walls, yet it was enough to confer blessings of health, and wealth, and honour.
And if our time be limited but to one hour from this moment forth, and if we
can carry with us, not the ark of the law, but the ark of mercy--the covenant
salvation of Jesus Christ, by faith, who can set a limit to the blessings which
shall accrue to us? Loved of Christ, what can harm us? cherished of God, what
can hurt our peace, or damage our fortunes? We are all candidates for earthly
welfare; believe it, then, the only and true secret of success, is in the
sincere worship of the Saviour, as God of Gods and Lord of all Lords.
III. During the
progress of the successful attempt to set up the ark of the Lord at Jerusalem,
David took a prominent part, as on the former occasion, in the whole
proceeding. To all men this public homage speaks alike: it calls on us to do
personal service. We may not transfer to any fellow-creature the performance of
religious duties. As ordinary men, we do too little, when we transfer to others
the conveyance of our patronage or bounty. We should with our own hands, when
possible, feed the hungry, and refresh the weary, and clothe the naked; we
should with our own voices, and present souls, and present sympathy, soothe the
afflicted.
IV. The king’s
return to bless his household. The king of Israel, it is true, forsakes the
public scene, but it is only “to return and bless his household,” to rehearse
the ceremony of the day, explain its importance, impress the value of religion
on all his dependants, and seal the blessings of public worship upon his
family, by domestic piety. In this act we recognise these three particulars--
1. The personal maintenance of God’s honour before His family.
2. His anxiety to communicate the blessings of religion to all the
souls within His influence.
3. The solemn dedication of those souls to the honour and worship of
the Supreme Being.
V. The Boldness,
The Nobleness And Dignity Of David’s Conduct throughout the events of that
great day, when the ark rested within the walls of the holy city. A man shall
find his foe ever in his own household; or if not, his religion will be
arraigned, and his conduct reprehended with the keenest censures, by his
associates, and his very piety denounced as mean and grovelling, dishonourable
and injurious. (C. M. Fleury, A. M.)
Care of the ark
In the second verse we read “David arose.” A new passion seized
him; a sudden enthusiasm stirred him like a great wind from heaven. We cannot
account for these inspirations, excitements, new consecrations, and purposes in
life. Sometimes we say, Why did not men rise before? The answer is, They could not:
the rising of men is not in themselves. There is a centre, there is a Throne,
there is a living King, and in connection with these great central
sovereignties and dominions there is a mysterious ever-operating Spirit that
will not fall under our calculations and laws and predictions as to his
operations in the human mind and on the human heart.
2. David arose to bring the ark to the metropolis. This idea is not
without sublimity, and not without practical bearing upon our own nationality
and own religious civilization. Be strong in the high places; see that the
throne is within the operation of the mysterious influence of the altar; let
there be no great distance between royalty of an earthly kind and service of a
spiritual sort Let every metropolis be the best city in the whole land, It
ought to be.
3. How is the ark to be moved? We read, in the third verse, that
“they set the ark of God upon a new cart, and brought it out of the house of
Abinadab that was in Gibeah.” There is a touch of veneration about this
arrangement. The cart was “new.” In the olden times and in eastern cities great
store was set by new things: the colt upon which Jesus rode was to be one
whereon never man sat; the tomb in which he was laid was a Scrub in which never
man was laid before. There used to be a kind of pagan veneration for new
things. Samson said, If you bind me with new withs--they must be new--then I
shall be weak as other men. That experiment having failed, he added, If you
bind me with new ropes--they mush be new--“never occupied” is the old English
word--never occupied before, then my strength will be as the strength of other
men. So we find here that the cart on which the ark was to be carried is a new
cart. Where was the law? A dead letter. We can outlive our laws. We can forget
the Bible. We can so accustom ourselves to policies and moralities of our
own invention and construction as
to forget the law of Sinai, the commandments of the living God.
Oxen and waggons they were to have none. When the ark was to be carried it was
to be carried by living men, and they were to be proud of the crowning honour
of having part or lot in bearing the ark of the Lord. Let us not look at such
details as little
things, and suppose that it matters nothing whether the ark is carried in one way or another,
provided that it is brought to its proper destination. There is nothing
trifling in the kingdom of Heaven; there is nothing trifling in human life,
when we really understand it.
4. “And when they came to Nachon’s threshing floor, Uzzah put forth
his hand to the ark of God, and took hold of it; for the oxen shook it” (v. 6.)
Did the oxen turn aside naturally because of the threshingfloor? Had not they,
too, come home? Did they not betray natural impatience when they approached the
place where food was kept? The ark shaking under the movement of the oxen,
Uzzah, who was undoubtedly a Levite, put forth his hand and took hold of the
ark in well-meant purpose. But he was killed (v. 7). The ark is never in
danger. That throne needs no buttress of our building. What share have we in
keeping the stars in their places? How much of the security of the
constellations is owing to our pre-arrangement, forethought, and devotion? God
will take care of His own ark, and His own kingdom and truth in the world.
5. David got a new view of Divine Providence. He did not know that
God was so careful, so critically particular. Such fear has a great place in
spiritual education. The culture of the soul is not to be perfected by
instruments of music, but by a holy fear. (J. Parker, D. D.)
The ark brought to Zion
I. David’s good
work hindered by war. Manifold are the evils of war. What an arrest on
industry! What wrecked homes! What ruined harvests! What slaughtered lives!
What a legacy of oppressive taxation, and the worse legacy of revengeful
feeling! Manifold evils! This, too, among them: good works, national
reformation, widened freedom,, education, religion arrested. Neglected is the
tabernacle of God when the war-tents are pitched, and drowned in battle-cries
are the songs of Zion. We know nothing of this; but it is well to think of it.
The calm Sabbath air is unvexed by the war trumpet. The church doors are open to us, and
the bells peal out their invitation to worship. Wars, rumours of wars, are not
shocking the sweet, refreshing rest out of our Sabbath hours. Peace is ours.
Not always so in this land. Churches were closed, or turned into barracks or
military hospitals. And though this has been unknown in recent England, it has
been known in recent days in other lands. Here--let us recognise it
thankfully--God has blessed His people with peace. David’s conflicts were
triumphs; for he carefully “enquired of the Lord.” He went not forth till
bidden, and did as bidden. What battles had never been fought if men, statesmen,
kings, had done as David did. Voice of seer, mystic oracle we need not. “We
have the word of prophecy made more sure; whereunto ye do well that ye take
heed, as unto a lamp shining in a dark place.” This will guide men-out of their
self-seekings and ambitions and incipient quarrels into peace. Let us, each of
us, be guided by it in our dealings one with another, and then, though
un-influential seem our place in the great world’s life, we shall yet be
helping to make war one of the barbarisms of the past--one of the
happily-unknown horrors of the golden year that appears so far away, but is to
come.
II. David’s good
work, when begun, arrested by irreverence. The glories of the ark had largely
passed into history. Still, it was God’s symbol;--still to be treated with
reverence; still--the command not having been abrogated--to be untouched by
human hand. Let all this day, then, beware. Amid this tumultuous gladness let
there be reverence. The monitary instruction of that death is for us as well as
for David and his people. It is for all, and especially for those who bear a
prominent part in Divine work and worship. “We mock God when we do not fear.”
Irreverence! I speak not of the irreverence of the age; parents to children;
subjects to governors; literature to religion; science to revelation. Think of
irreverence in the Church! We need not go beyond ourselves. The
preacher needs to watch. He may not “handle the Word of God deceitfully,”
but he may lightly; so familiar with it as to lose sight of Whose Word it is.
In any department of Christian labour we must watch lest as preacher,
teacher, visitor, we forget to whom we are speaking. Humble folk, it may be,
poor children, dull, impatient patients. But who are these? For them, the most
repellent of them, Christ died. Each dowered with the transcendent possession
of a soul outvaluing the world though it were “one entire and perfect
chrysolite.” Each through all the obscurity, and toil, and weariness of the
life here, a pilgrim to eternity. So in Divine worship. As we enter the
sanctuary, let it be to us “none other but the house of God,” not by our
wandering, grasping thoughts degraded into tent of folly or den of thieves. As
we open the Bible, familiar to us as was the ark to Uzzah, let us treat it with
reverence, and “hear with meekness” the messages of this “Book of God, this God
of Books.” As we sing, let us “make melody in our hearts to the Lord,” or the
sweetest music will be sin. As we pray, let us only utter the heart--our words
“the expiration of the thing inspired.” Amid all the exercises of public
worship and the worship of the home, “let more of reverence in us dwell.” Uzzah
“being dead yet speaketh.”
III. David’s good
work joyfully accomplished. For three months the ark continued in the house of
Obed-Edom bringing in unrecorded but manifest ways much blessing on the
household of its careful and pious keeper. By this David was encouraged to
prepare for its final removal to Jerusalem. He has learnt some lessons from
Uzzah’s death. Everything must be done with circumspection, “after the due
order” (1 Chronicles 15:2-13), which had
been strangely overlooked before. It was a transcendent hour. We can know
little all it meant to David--how many hopes were being crowned: all it meant
to Israel, with whom was opening a new epoch in their great history. They had
been long falling from God--the very symbol of His presence neglected. But now
had come times of peace; a God-chosen, God-approved man was their king. He
would remind them that they were God’s people, that ark the centre of their
worship in the new capital would check that local idolatry to which they were
so prone; would, gathering them together to one place for their holy feasts, bind
them into a national and, infinitely more important, a religious unity. That
ark, shrined in the sanctuary of their sanctuary, no idol in it, witnessed to
the spirituality of God. We can rejoice in One whose Name is Immanuel, “God
with us.” Round Him Christian people gather for worship, and through Him have
access with boldness to the Father. By Him God is declared to us, declared in a
life of human suffering, yet Divine purity; in a life that “went about doing
good,” in a death that was died for the sins of the world. More than even ark
with its shekinah glory could be to Israel, is Christ to us. A glory seen
to-day not in material temple; not in any “house made with hands,” but in the
transformation, ennobling of human spirit and life. In every saved man behold
the glory of God in Jesus Christ. We know that God is among us for such work is
Divine. (G. F. Coster.)
David restoring the ark
1. At last God accomplished the long cherished desire of His
servant’s heart--and David became the head and governor of Israel. The capture
of the citadel of Zion, which till then had never been wrested from the foe,
made him the virtual founder of Jerusalem; and undisputed supremacy began for
the first time to attach to the people of God. But of what value is strength, unless
thoroughly subjected to God, and made the servant of His order, and of His
truth? David well knew that Israel could only regulate others for blessing, in
proportion as they themselves were regulated by God. To be legislated for by
God was the distinctive privilege of Israel: it was theirs to say of Him, “my
King as well as my God.” What, then, was the condition in which David found the
order of Israel? Was Israel really subject to the arrangements of God? The
condition of Israel’s order was mainly determined by their relation to the
Tabernacle and its vessels, especially their relation to the Ark of the
Covenant. When Israel were in their journies in the wilderness, the Ark
preceded them. When the Ark rested, its proper place was the Tabernacle. It is
true, indeed, that the presence of the Ark anywhere in Israel was an evidence
of God being near them, and His care over them: but His presence could not be
duly recognised, nor the order of His truth maintained, unless the Ark was in
the sanctuary, and the appointed services performed by the Levites and Priests,
according to the manner. The fallen Tabernacle--the scattered vessels of
ministration--the isolation of the Ark in an unknown dwelling--were sufficient
indications that Truth and the order thereof had indeed fallen. Can we trace in
these things no typical likeness to the days in which we live? Are we living at
an hour when the truths of God are maintained in their completeness, and in
their right connections; or are they held partially, confusedly, and out of
their right relations to each other--many despised--many lost. And yet, who
cares for these things? Men say, Is not God yet amongst us? Are not souls still
saved by His grace? Why, then, should we concern ourselves about His order, or
the more minute knowledge of His truth?
2. Throughout the reign of Saul the Ark was not only kept in
separation from all the other vessels of the Tabernacle, but even in its
isolation, it was neglected and dishonoured. It was the sense of this that
chiefly acted on the soul of David. He does not appear to have considered so
much the absence of right relation between the Ark and the other vessels of the
Tabernacle, as to have been struck by the more palpable and astounding fact of
the want of all right relation between the Ark and Israel. To bring
back, therefore, the Ark from the place of its dishonour; to make it once more
that which Israel should seek unto and inquire of; and above all, to establish
it in the citadel of Zion, the place of sovereign supremacy and strength; these
were the immediate objects of David’s desires. Herein he was fulfilling his
office of king, in giving supremacy to God and to His truth.
3. But the servants of: God have not unfrequently to learn that the
pursuit of a right end does not necessarily imply the employment of right
means. This David proved. It seemed easy to him, and to the eiders of Israel to
move the ark of God to its new habitation. The desire was holy--the object
right--and they fully reckoned on the instant and unhindered blessing of God. A
cart was prepared: oxen were yoked to it; the ark of God was placed thereon;
and one whom they appointed amongst themselves, drave the oxen. The ordinance
of God was express, that none but Priests and Levites should handle the vessels
of the sanctuary: and although God, when the sin of Israel had brought the ark
into the land of the Philistines, where there were no Levites--no Priests--was
at liberty to supersede His own ordinances, yet David was not God. David,
indeed, might well humble himself because of his error; for what error could be
greater than recklessly to transgress the solemn ordinance of God, who had said
that none but Priests and. Levites should touch the things of His sanctuary?
Yet, has Christianity afforded: no instances of similar transgression? David
infringed the typical order of God, and was punished; but how much sorer
punishment do we deserve if we subvert the anti-typical reality--if we call the
unsanctified and the unbelieving--those who fear not God and know not Christ,
into functions which belong only to those who have truly the grace of His
Spirit.
4. There was no visible glory; no manifestation of the Divine
Presence, whilst David was restoring to Israel the long-banished Ark of the
Covenant of their God. If it had been a day in which God was visibly
manifesting His own glory, there would have been no danger of David’s being
regarded unduly, even if all the splendour of Israel’s glory had been gathered
around his person. But it was otherwise when that glory was hidden, and when
the solitary Ark, long exiled from the Tabernacle of God, was the lowly emblem
of God’s presence in the midst of His repentant people. The eye of faith could
discern the blessedness of that hour; but the heart of the daughter of Saul,
true to her lineage, saw no excellency in it. She beheld the joy of
David--understood it not--despised and upbraided him, and found in the day of
Israel’s blessing, a day of sorrow and lasting chastisement to herself. We have
authority from Scripture for saying that the things which happened to Israel
happened unto them for ensamples, and are written for our admonition (1 Corinthians 10:1-33.) They who
read the Old Testament Scriptures, remembering this, will be able to trace many
a feature in the general aspect of Christianity, that too closely resembles the
condition of Israel at the time of which we have been speaking. How often do
Christians seek to deaden their apprehension of the disorder and dereliction of
truth that prevails around them, by the reflection that God has not forsaken,
and never will forsake His own people; just as Israel might have said, in the
days of Saul, “Is not the Ark yet amongst us?” It is, indeed, most true that God
will not forsake His people; but is preservation from final ruin, and
deliverance from the extreme effects of disobedience, the only thing that is to
be desired by the Church of God? Have they no distinctive testimony to
maintain--no banner to display, because of God’s truth? Is there no directive
efficacy in His principles--nothing that forms the character, and determines
the path of those who are subject to their power? If His principles be amongst
us, and we regard them not, what can we expect, but that it should be said of
us, as it was said of Israel, “that truth has fallen in the streets, and equity
cannot enter.” When we read of the triumph and exceeding joy with which David
and all Israel with him, brought up the Ark of the Covenant of the Lord to
Zion, “with shouting, and with sound of the cornet, and with trumpets, and with
cymbals, making a noise with psalteries and harps,” if we ask ourselves what
these things indicate, we are obliged to look on to a yet future hour, when a
greater than David--One whom David feebly typified, will, as one of the results
of His own conflicts, give rest, and establishment, and supremacy, to the long
scorned and persecuted Truth. The time is drawing nigh when that typical hour
of David’s joy is to be accomplished in that final day of triumph, when the
Psalms of Israel on earth shall unite with the halleluiahs of the redeemed
above, in saying, “The Lord God omnipotent reigneth.” For that hour we wait, as
those who have been alike made Levites--Priests--Kings; able therefore to
serve, to worship, and to contend for Him, during the time of His people’s
weakness, and of His truth’s dishonour, yet expecting no triumph until that
day. (B. W. Newton.)
The Ark brought bark
In this lesson there are sharp contrasts. Here is the ark of God,
dreaded by some, by others desired; by some treated with rashness and
irreverence, by others with holy care. To the first it becomes the occasion of
awful punishment and fear; to the last, of unmingled blessing. Like the Gospel,
it is a savour of death to some; to others, of life.
1. David, now victorious over all enemies, and firmly settled on the
throne, resolves to bring up the long-neglected ark of God from Kirjath-jearim
to Jerusalem. Disregarded, almost forgotten, through the reigns of Saul and
Ishbosheth, it shall now be honoured in the sight of all the nation, brought to
the capital, and made again the centre of Israel’s religious services. Immense
preparations are made by the king for celebrating its removal with suitable
impressiveness and splendour. The whole nation is, as it were, taken into his
plans. The men of renown, the leaders of the tribes, are summoned from all
portions of the land. The priests and Levites assemble from their
widely-scattered cities. Kirjath-jearim is reached; the vast procession is
formed, the ark in its midst. Suddenly a cry of terror is heard, and now
another, and still another. Disorder and confusion are spreading from rank to
rank. David himself is seen lifting up his hands in horror as at some dreadful sight.
What is the cause of this sudden tumult? Uzzah has been struck dead beside the
ark! It shook because of the stumbling oxen, and, reaching forth his hand to
hold it, instantly he fell dead upon the road. What could have been the meaning
of this startling catastrophe? Undoubtedly, to many readers of the Bible, it
has appeared a judgment of strange and disproportionate severity. If, however,
we study the whole event, we shall find that there are circumstances which will
do much to explain why Jehovah regarded this dreadful stroke as just and
necessary. It was a part of this lesson of reverence for His Name and presence,
and only in harmony with all the wonderful history of the ark, when Jehovah
added special instructions as to the manner in which it should be cared for by
its attendants, and in which the tabernacle and the ark itself should be
transported from place to place. The Levites only were to be employed in this
service (Numbers 4:2; Numbers 4:15; 1 Chronicles 15:2), and of these
only one household, the sons of Kohath. There was no room for doubt that these
directions had been thought by Jehovah of sufficient importance to be embodied
in distinct and written commands; and these commands on that day were utterly
disregarded. Uzzah’s laying hold of the ark itself, was an act forbidden to the
priests--and Uzzah was no priest--under any circumstances. It was at this point
that Jehovah interposed. The nation, with the king at their head, were
nominally honouring Him, but by the light and irreverent way in which they did
it, by the negligent and half-heathenish manner in which, notwithstanding all
their pomp, they entered upon this sacred business, they were dishonouring Him.
If God were worthy of their worship, why did they take no sufficient pains to
worship Him according to His Word? How did they dare in the very acts of His
so-called service to break His most obvious command? As for Uzzah himself, who
was the most conspicuous sufferer, it is possible that long familiarity with
the ark had bred a special irreverence and presumption in him; but, however,
that may be, his sin was shared by all who employed him in these forbidden
services, and so occasioned his foolhardy and guilty deed. A feeling of mingled
anger and despair now took possession of David’s mind (v. 8). If he had been
“displeased” with himself, we could have understood it. But it is indeed a
mystery if his resentment was directed against God. It inclines us to fear that
his own glory was in some measure his object in all these magnificent services.
Was he angry because God had turned his great fete into a day of national
disappointment and gloom, or because Jehovah had dishonoured him before the
multitudes by this overwhelming rebuke? We cannot tell, but we wish that it
could have been written that David was humbled and penitent rather than that he
was displeased. And we can defend his despondency as little as his anger. He
seems to have forgotten all his duty in a fit of half sullenness, half
unbelieving fear. He abandons on the spot the whole plan of restoring the ark
to its true abode. Instead of inquiring for the sin which caused the trouble,
he acts as if there were no hope of forgiveness, no hope of acceptable
service--as though God were a being toe dreadful to be approached, too
capricious to be pleased. We are reminded of the slavish fears which the
presence of God and the thought of His holy majesty still awaken in the hearts
of sinful men, and of their readiness to be quit of all tokens of Him whom they
cannot remember except with dread.
2. But now there appears another character upon the scene. He is a
man hitherto unknown. The name of Obed-edom will always be honoured as that of
the man who, while all others were filled with terror and dismay, shrinking in
dread from the ark of God, held in his bosom the secret of a far different
feeling--looking upon the ark indeed with all veneration, but without fear,
opening the doors of his dwelling to welcome it, and finding it a source of
unmingled good: He knew well how fearfully God had vindicated His holiness when
the ark had been dishonoured; how by an unseen hand the massive idols had been
thrown down upon their faces and broken before it; how the Philistines had been
smitten with disease and slaughter; how the men of Beth-shemesh had been slain,
and how Uzzah also had been struck with death beside it. He had heard the cry
of terror from its heathen captors when they pleaded to have it sent away from
their coasts. Beth-shemesh, the scene of the awful judgment because of the
dishonoured ark, was scarcely a half-day’s journey from his home, and now he
sees all the frightened thousands of Israel, helpless with sudden fear,
crowding the mountain-roads around his dwelling, even David himself afraid to
meddle with this dreadful ark. He sees all this, and yet he does not fear to
admit it to his house. A man humble and devout, he understands that, although
to the irreverent and careless our God is a consuming fire, the obedient need
not fear him. To the obedient and confiding soul He is always a God of love.
Obed-edom expected to obey God--to obey Him scrupulously, reverently. Whatever
rule God had prescribed for his observance he would never make bold to call a
little thing. He was not under any such delusion as that God could be better
honoured by a vast procession or by any services, however ravishing to human
sense, than by a sober respect for his plain commands. In the house of
Obed-edom there is peace. It rests not alone on the father. Here God’s covenant
is found to be a household covenant and to bring a blessing to all the home.
And they were such as to be manifest. They were not confined to the secret
souls of this favoured household. Either their unusual health and happiness and
prosperity were such as were daily apparent to all their neighbours, or the
inward blessings they enjoyed were freely mentioned by them to Jehovah’s
praise. Probably in both these ways the favour they received from God was
known. And now we shall see that by having received a blessing they were made a
blessing. The happiness and goodness of this one pious household extend their
influence at length to all the nation. They make it evident to one and another
of the multitudes who had fled from God at his stroke, that, although He is a
holy God, he need not be dreaded by any humble, careful heart. Through the
spreading story of Obed-edom’s blessing all Israel learns anew the
loving-kindness of the Lord. The skepticism which that day of gloom had rolled
over the land begins to be dispelled. The scoffers are silenced, the
disheartened take courage. They learn that although the highest kings must not
trifle with the holiness of the Lord, the humblest worshipper, anxious only to
obey completely His sacred will, shall find Him a Father full of smiles and
tenderness, Obed-edom restores: David’s faith, and David at length leads the
nation back to God. It is given to this unknown villager to instruct and
reassure the dejected king. From the acceptance of Obed-edom’s lowly worship,
contrasted with the rejection of his own magnificent array, the monarch learns
that to obey is better than sacrifice--that not all the eloquence of David’s
psalms, not all the minstrelsy of his choirs, not all the throngs of Israel’s
applauding tribes, could please Jehovah half so well as a serious and exact
obedience to His written word. (A. Mitchell, D. D.)
The ark the centre of service and worship
King David had two great things set him to accomplish: to
establish the worship of Jehovah in the place which he had chosen above all
others for his abode, and to extend the kingdom to the bounds allotted to his
people. He had just been acknowledged as king of all Israel. And now the place
was ready to receive the ark of God, the most sacred of all the sacred things
about which centred the worship of Jehovah. The ark, with its contents and its
covering, came thus naturally to be the centre of the service and worship of
Israel. To bring back the ark, then, was to re-establish the worship of
Jehovah, and to centre the nation about the recognition of His law and grace.
The topic suggested by these events is the relation of the public
acknowledgment of God to the welfare of the nation, the family, and the
individual.
I. the neglect of
public worship is disastrous to all these interests. Not always at first to
material prosperity, and yet that condition of society which permits the
increase of irreligion and a growing disregard for the institutions of worship
is incompatible with the best prosperity of the state. No one can tell the evil
that comes to a people by the disregard of its religious institutions, except
as he sees it illustrated in the history of nations or in the fortunes of
communities. Of two nations
or neighbourhoods equal in other regards, one of which honours the Lord’s house
and the Lord’s day, and the other treats them with neglect or more positive disregard,
it is easy to prophesy their contrasted courses. When atheism took possession
of the heart of the French people, it led in anarchy with its red right hand.
Even a faith mingled with falsity is better for the morals and good order of a
state than total lack of faith. It is almost as true in the family. It would be
altogether so, except for those influences which surround the family so closely
that it cannot be isolated from their power. Many a household is saved by the
religious habits of the community around it, in which things it takes no part
itself. The recognition of Divine law and grace are the best safeguards of
society. Israel without the ark is Israel without wisdom or strength. Saul
without the ark is a weak and wayward king. Samuel, whose heart was with the
ark, was, next to God, the strength of Israel.
II. We are taught a
due regard for the forms of religious observance. The spirit of irreverence is
one which grows rapidly. One neglect of that which is due or decorous easily
leads to another, till at length it requires sharp rebuke or severe punishment
to remind men of that which
was once in every heart. Do we not need a caution here in our day and in regard
to our services of public worship? In how many of our Christian congregations
the upright posture and the open eyes in prayer are painfully suggestive of a
lack of reverent devotion. No better lesson can be taught the young, and no
better training given in our Sunday schools than the lesson of reverence in the
heart toward holy things, of reverence in thought and tone when we read the
word of His covenant, and of reverence in posture when we approach His
mercy-seat.
III. The spirit of
our service is what God regards, rather than the form of it. When in his false
fear the king carried the ark into the house of Obed-edom, the Gittite, the
Lord blessed all the household during the three months of its sojourn there. Is
it not a clear indication to us that, after all, that which pleases God is not
the exactness of our ritual, but the loving reverence of our hearts? All the
outward forms were intended to promote this inward righteousness. If that were
wanting, the empty forms could give God no pleasure, and they could do man no
good. The Lord had appointed the tabernacle service and its feasts; but when
the spirit was gone out of them, he would have them go out too. “God is a
spirit; and they that worship Him must worship Him in spirit and in truth.”
This is the lesson--more important than all others--which comes to us from the
open doors of the house of Obed-edom, from the prosperity which blessed them,
and from the peace which ever attends the reverent though it be the informal service
of the Lord. (Monday Club Sermons.)
Bringing up the ark
1. David was now no sooner settled again in his kingdom (after this
double defeat of the Philistines) but he resolves upon settling religion and
the sincere service of God. “Seek first the Kingdom of God and all things else
shall be added” (Matthew 6:33.)
2. As David called this great assembly together, not only to put an
honour upon the action, but also in defence of the ark in case the enemy should
make any attempts to interrupt them for their passage. So this design was to
redeem the ark of God’s Presence from that sordid neglect all Saul’s time.
3. The journey from Kiriath-Jearim to Jerusalem might be looked upon
as too long a journey for the Levites to carry the Ark of God upon their shoulders according to God’s
command (Numbers 4:14-15; Numbers 7:1-89; Numbers 9:1-23), therefore out of
prudence (which often spoils true piety) they provide a new cart, and lay the
Ark of God upon it. This mode of carriage they had learnt from the Philistines,
a bad precedent, who had done so before this without damage or any token of Divine
displeasure, they doing so at the direction of their diabolical diviners (1 Samuel 6:2; 1 Samuel 6:7.) No good patterns for
Israel’s practice: They did not
so well consider that God would wink at this disorder in the
Philistines because they were ignorant of God’s Laws. But he would not brook it
in His own people to whom the oracles of God were committed (Romans 3:2.) And one would think the very staff-rings upon
the Ark might have minded the Levites of their duty: But ‘tis likely they loved
their own ease too much at this time, so were too willing to spare their own
shoulders (2 Samuel 6:1-4.)
4. The great icy that David and his thirty thousand nobles and all
Israel celebrated the removal of the Ark from Kiriath-Jearim Withal is
expressed (v. 5), Ahio going before to lead the oxen, and Uzzah following
behind to secure the Ark from tumbling off the cart. ‘Tis supposed then David
uttered those words, “Let God arise and let His enemies be scattered,” etc. (Psalms 68:1) at this time, which were the
words constantly used when the Ark was removed (Numbers 10:35.) But alas, how soon was all
this mirth marred and turned into mourning, all this singing into sighing,
merely by the stumbling of the oxen (2 Samuel 6:6-7), Uzzah observing
that the Ark was shaken thereby and in danger of falling, he thereupon puts
forth his hand to stay it steady in the cart. (C. Ness.)
Seeking the ark of the covenant
For sixty-five or seventy years this ark of the covenant had been
permitted to remain in almost total neglect and forgetfulness. At length the
time had come for David to interpose and, in the exercise of his royal
authority, bring it back into prominence and reverence in the worship of the
people.
I. Questions
concerning the Ark itself.
1. What was the so-called “Ark of the Covenant?”
2. Of what was it the symbol? Of the presence of Jehovah as the
“covenant-keeping God” of His people Israel.
3. Of what is the Ark a sign now?
4. What does the absence of the Ark involve? The lonely heaviness of
work done without a helper or a promise of success. That ancient Ark was only a
symbol; Christ’s presence is to us a wonderful fact. That was but a sign that
Divine companionship was near; now we may be sure that Jesus, the Master, is
really under our roofs and in our hearts.
II. Some suggestions
concerning different methods of treating the presence of God.
1. The ark of God must be treated with a becoming honour. True
humility can be shown in forwardness; for there are occasions in which it costs
more to go forth into necessary conspicuousness, and brave the criticisms of
public opinion, than it would to remain in concealment, withdrawn into a quiet
of deepest reserve.
2. The Ark of God can be treated with a culpable carelessness. It had
been decreed in the beginning of its history that this singular chest should be
carried on men’s shoulders; for this purpose of handling it had been
constructed with rings through which poles might be passed so that it could be
borne by the priests. Here we observe that Abinadab mounted it in a cart; and
in this he patterned not after Moses, but after the Philistines, who once did
the same disrespectful thing. It is of no use to say this was of no
consequence. It is always of much consequence that one obeys God, and pays
respect to every one of His commandments exactly as lie gives them.
3. The Ark of God can he treated with the highest exuberance of joy.
The account in the chapter from which the text is taken must be supplemented by
that which is added in the book of Chronicles: there we learn that a great
school of training in music was set up at Jerusalem in patient preparation for
this ceremony. There is nothing too good in poetry, in instruments, in singing,
for God who is over all.
4. The Ark of God can be treated with a fatal presumption: “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.”
5. The Ark of God might be treated with a half-hearted timidity. “And
David was displeased,” &c.
6. The Ark of God may be treated with an appropriate and affectionate
devotion: “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.” Of
course he received his reward; for God is good to the men whom he finds to be
faithful to any trust. Josephus is quoted as saying that, whereas before
Obed-edom was poor, on a sudden, in these three months, his estate increased,
even to the envy of his neighbours. Matthew Henry says, with his usual
brightness, that the Ark “paid well for its entertainment; it is good living in
a family that entertains the Ark, for all about it will fare the better for
it.” Household piety is always profitable. We can have God’s actual presence
with ourselves and our children, if we accept His Word for our guide and His love
for our shelter evermore. (C. S. Robinson, D. D.)
Verse 3
And they set the Ark of God upon a now cart.
Novelties in religion and their end
The ark is taken from its resting place amid the reverent joy of
the assembly, and placed upon a vehicle specially manufactured for the transit, while “Uzzah
and Ahio, the sons of Abinadab, drave the new cart.”
I. The fact that
the ark was placed upon a new cart shows how, in the desire to serve God, even
a good man may err. It is a fact substantiated by experience, and supported by
the voice of history, that man at his best is but an erring creature. His folly
is often exhibited in his best moments. At his highest point of
wisdom--loftiest step of knowledge.
his feebleness of judgment and folly are displayed. The claim to infallibility is but
the ambition of the child--the blundering of the blind. Would it not be a
wonderful improvement on the old style of things to have a new cart? Will it not
harmonise with the new order established? Pay no attention to that worn-out,
obsolete plan of carrying the ark; abandon the old poles and have a “new cart.”
It will save the shoulders of the Levites; it will be a new feature in its way;
it will be admired for its construction, and commended for the use to which it
will be devoted. And so we reason in our work for God. Antiquity gains no
reverence from us. The old poles with which our fathers did their work are considered
out of date and useless, and we drag out our “new cart” on every occasion when
our labour is required. Starting some fresh thing, inventing some novelty,
forgetting all the while that God’s way is best.
II. See the extent
to which novelty is tolerated in religion, The old charge against the Athenians
is still true of many in modern times. Novelty secures admiration wherever it
is found. Have a new cart, and the world will stop and stare. Affect
originality, even if it be a spurious thing, and you may speak to listening ears. Stop not to ask
questions about propriety; pay no respect to the past; be extravagant and
sensational, and you will gather a crowd. We have grown liberal all at once.
God’s commandments are without authority in this age; you may be religious in
whatever way is most appropriate. By all means have a cart. If you find
yourself in doubt as to the Saviour’s Divinity, you can have an Unitarian cart;
if you think the mode of Nonconformist worship too dull, and that more
aesthetic beauty is desirable in the service then have a Ritualistic cart; if
you have any scruples about the immortality of your soul, then have the
Annihilationist cart; if you admire religion being “done by attorney,” then
have a Roman Catholic cart; if you think the Church should be a club, where
everything may be believed and everything denied, then have a Broad Church
cart. Get rid of the old poles; “new carts” are the fashion of this
novelty-loving age. Let all the old-fashioned things rot. Reform your plans,
improve your methods, tax your inventive genius, produce a “new cart.” Oh! how
fond we are of novelties! The last new thing is the best. The last new creed;
the latest criticism on “ supernatural religion;” the last utterance of the
scientist; the last sceptical theory from, the professor; these are the things
that win admiration. But give me religion without these inventions. Let it be
pure and simple, without any man-made additions--the old ark borne by the
consecrated poles. Take away those mocking substitutes. “For other foundation
can no man lay, than that is laid, which is Jesus Christ.”
III. see the ruinous
consequences of novelties in religion. They set out with the cart but soon
disasters befel it on the road; and Uzzah, lifting his hand to steady the
falling ark, was
stricken dead at its wheels. That put an end to the “new cart “ system with
David. It taught him a lesson he never forgot. Never after that did he order
another. He went back immediately to the forsaken poles. Let us keep to God’s
way in religion, and while the spirit of the age is clamorous for something
new, let us stand by the old, and revere the ark. (W. J. Hall.)
Verse 5
David and all the house of Israel played before the Lord.
Joy in religion
The orchestra was probably as rustic and rude as the procession.
“Instruments made of fir-wood” sounds strange, and probably the text should be
emended from the account in 1 Chronicles, which reads, “with all their might,
even with songs.” The instruments specified are two-stringed, and three of
percussion. “Castanets” should be “sistra,” which were much used in religious
ceremonies, and consisted of rings hung on iron or other metal rods, which made
a harsh noise when shaken. Like Eastern music in general, it would have struck
our ears as being “a joyful noise,” rather than a concord of sweet sounds. But
it meant gladness and praise, and that was the main thing. His felt nearness
should be, as the Psalmist says, “the gladness of my joy.” Much of our modern
religion is far too gloomy, and it is thought to be a sign of devotion and
spiritual-mindedness to be sad and of a mortified countenance. Unquestionably,
Christianity brings men into the continual presence of very solemn truths about
themselves and the world which may well sober them, and make what the world
calls mirth incongruous.
“There
is no music in the life
That
rings with idiot laughter solely.”
But the Man of Sorrows said that His purpose for us was that His
joy might remain in us, and that our joy might be full; and we but imperfectly
apprehend the Gospel if we do not feel that its joys “much more abound” than
its sorrows, and that they even burn brightest, like the lights on
safety-buoys, when drenched by stormy seas. (A. Maclaren, D. D.)
Verse 6-7
Uzzah put forth his hand to the ark of God.
Uzzah; or the danger of familiarity with sacred things:
Some would have us believe that this was an accident; that Uzzah,
in the effort to save the ark, dislocated his shoulder, or broke his arm, and
died of haemorrhage. We are told, however, that it was a Divine judgment. David
so understood it, and “he was displeased.” Now God intended by this terrible
visitation to teach a lesson of great importance. It is one that needs to be
uttered even at this day with emphasis, viz., the need that exists for the
deepest reverence in all things connected with the Divine service, and the
danger that arises from over-familiarity with sacred things.
1. Uzzah was a Levite, and he knew or ought to have known the
commands of God with respect to the ark. In Numbers 4:15, it is written that those
who had to bear the ark were “not to touch any holy thing, lest they die,” Not
only so, but the ark was to be covered, and so kept from the gaze of the
irreverent. This had been neglected. Again, that which was to be borne only on
men’s shoulders was put on a cart. This was a gross piece of neglect.
2. Then it is probable that the offence of Uzzah was aggravated by
the fact that he had not sufficient reverence for the Divine command. The ark
had been for seventy years under the care of his father and family. Eleazar,
who had been set apart to take care of it, was probably dead. It may be that
neither Uzzah nor Ahio his brother had ever thought that it was important that
they should be consecrated to the work. They, presuming on their Levitical descent,
may have taken upon themselves informally the position of attendants. Constant
familiarity with it may have led them to think of it with even somewhat of
contempt. It was like a piece of useless furniture. They may have forgotten how
interwoven that ark was with religious and national life. To them it may have
seemed a sort of Nehushtan. Others regarded it with expectancy and reverence,
but to them it was only so much wood and gold. And thus many regarded Christ’s
cross as so much wood, and His death as a martyrdom, forgetting that they are
of infinite value as the sign and seal of the expiation of sin and salvation of
the world. There was no virtue in the ark, any more than in the cross itself,
apart from God’s appointment. God’s revealed will makes all the difference in
respect to any act or observance. Doubtless Uzzah had touched the ark in an
over-familiar way before, and it may have been passed over; now he does it
publicly, and as evil would result from his example, judgment follows.
3. Uzzah sinned with his eyes open. He knew the commands. He sinned
with the warning of Beth-shemesh before him. He sinned publicly, and has
perished suddenly and miserably. It was a sudden and severe judgment, but that
was a stern age, and the people could only be influenced by such means. David
saw the reason for the visitation, and so when he summoned courage to move on
instead of going up to Jerusalem he turned aside to Obed-edom the Gittite, one
who was not only a Levite but probably a Kohathite, to whom it rightly
pertained to bear the ark. It may be objected that the punishment was
needlessly severe, in that Uzzah’s intentions were good. This is very
plausible; but good intentions do not always justify wrong-doing. Many have
been led astray by this sophistry. We may not do evil that good may come. God
will not have His laws broken under pretence of serving Him. We may not bend to
a course of expediency under the pretext of glorifying God. Whatever is really
wrong must not be permitted, and it was wrong for Uzzah to break the Divine
command and thereby perhaps lead others to similar irreverence. Uzzah died by
the side of the ark of God. How terrible! Yet what a warning for the ages!
Being engaged in religious services or connected with sacred things cannot
ensure salvation. We should, therefore, watch any tendency to levity or
lightness in Divine worship, or in treatment of sacred subjects. To use
Scripture to point a witticism or to regard the Divine book as an ordinary book
is not a good sign. There should be no listlessness in worship or in listening
to God’s truth. Is not Such carelessness an indication of indifference to the
presence of that Divine Spirit in which we believe? Can we be bold and
heartless in the presence of the King of Heaven? (F. Hastings.)
Nature’s penalties for disobedience
1. How many there are who, like Uzzah in our text, profane the ark of
God by wilful disobedience to His laws; and, therefore, like him, have to
suffer the certain consequences. Death seems a severe penalty for simply
touching the ark, but we see just the same penalty inflicted for what seem very
small offences against the laws of health almost every day of our lives. Thus
for instance there are two great and important laws relating to our bodily
health, disobedience to which inevitably brings its proper penalty--one the law
that if we would be healthy we must be clean, dean both in body and in
dwelling; the other the law that the air we breathe must be pure and fresh. And
remember that we can all of us obey these laws if we like--it is not money or
the want of money that makes the difference between a healthy and an unhealthy
home. There are plenty of houses where the husband earns nothing more than
ordinary weekly wages, and yet the cottage and its furniture are clean--the windows
are regularly and properly opened, and the air is sweet and pure, and why?
Because, while the husband is doing his work outside, the wife is also doing
her duty inside, but unfortunately there are some houses where this is not so,
and then, God’s laws being broken, as surely as the penalty came on Uzzah so
surely does it come on that household. Often it comes in the form of bad
health, fever sometimes, or more often that constant languidness and feebleness
which makes work a weariness and even life itself a burden.
2. There are laws of worship, the first of which is given us by our
Saviour Himself. God is a Spirit, and they that worship Him must worship Him in
spirit and in truth. And the second law of worship, if not exactly given us by
our Saviour, at any rate comes to us bearing the stamp of His approval. It is
the law of a consistent worship, not a worship of the lips only while the heart
is far off, but a worship in which heart and voice unite “ to make one music.”
Is it so with us? If not, would it not be well to think of the lesson taught us
by the fate of Uzzah? To come into God’s house without reverence for the owner
of the house; to come joining (or professing to join) with our lips in the
confession of sin, while yet we feel no sorrow for sin; to come with the prayer
for forgiveness on our lips, while yet we desire none in our hearts; to sing
the psalms on the beauty of holiness, and hymns about the joys of heaven, when
holiness is distasteful to us, and heaven a home where in heart and mind we never
go; what is that but a profanation, and what other penalty can it bring than
the penalty of spiritual death? For a cold, heartless, and indifferent
service--what is it like but an unhealthy diseased life, a life without either
energy or enthusiasm, a life which is really only a living death? What then
shall we do?
An error and its consequences
What said the law? Numbers 3:29-32; Numbers 4:4-15; Numbers 7:6-9.
1. Man may forget, but not God. If God has made a thing clear at one
time, we must not think (like Balaam) that He will change His mind about it.
2. Altered circumstances don’t affect truth.
I. Death was under
the law the punishment or transgression. Executed in single cases. (Numbers 15:32-36; Joshua 7:15-25; 1 Kings 13:21-25.) The principle of
such punishment is doubtless brought out in 1 Corinthians 11:30-32.
II. reverence
becomes finite beings in approaching the Infinite, Love and zeal are not
enough; there is danger of carelessness or lightness. We are to work out our
salvation “with fear and trembling,” to speak “with meekness and fear,” to
serve “with reverence and godly fear.”
III. God does not
need man’s help, though He condescends to use it. We put our hand to the ark
when we defend God’s cause with carnal weapons. (R. E. Faulkner.)
The fate of Uzzah
It should be remembered that many hands must have touched the ark
that day in the process of lifting it on to the cart; that none of these
helpers were smitten, and that therefore it was not the fact of touching, but
the spirit in which he touched, that made Uzzah guilty. We shall probably be
right if we ascribe to him rash irreverence, entire ignoring of the sanctity of
the ark, a regarding of it as “an unholy (that is, a common) thing.” He had no
consciousness of the Divine presence in it. It had been a piece of furniture in
Abinadab’s house as long as he could remember, and though, no doubt, it had
been guarded and set apart there “from common uses, he had become used to” its
presence, and familiarity had worn off his awe. The same cause produces like
effects in many of us in regard to holier things than an ark of shittim wood.
And an irreverent hand thrust in among such sanctities, even with a design to
help them, is sin. Nor must we forget that this incident stands at the beginning
of a new epoch in the development of religion in Israel, and that, just as
Ananias and Sapphira perished at the beginning of the Church’s history, so-
Uzzah lay dead beside the ark, a lesson and a warning for a new age. (A.
Maclaren, D. D.)
God’s view of sin
Mr. Hervey thus illustrates the great truth of the different
appearance of sin to the eye of God and the eye of man. He says that you may
take a small insect, and with the tiniest needle make a puncture in it so
minute that you can scarcely see it with the naked eye; but when you look at it
through a microscope you see an enormous rent, out of which there flows a
purple stream, making the creature seem to you as though it had been smitten
with the axe that killeth an ox. It is but a defect of our vision that we
cannot see things correctly; but the microscope reveals them as they really
are. God’s microscopic eye sees sin in its true aspects. (C. H. Spurgeon.)
A precise God
“Why are you so precise,” said one to a Puritan. “Sir,” said he,
“I serve a very precise God.”
Verse 11-12
The Lord blessed Obed-edom, and all his household.
The ark in the house of Obed-edom
The wanderings of the ark and the opposite effects which its
presence produced according to the manner of its reception, are symbols of a
great truth which runs all through human life, and is most especially
manifested in the message and the mission of Jesus Christ. All things have a
double possibility in them--of blessing or of hurt. Everything that we lay hold
of has two handles, and it depends upon ourselves which handle we grasp and
whether we shall get a shock that slays or strength and blessing from the
contact. Let us, then, just trace out two or three of the spheres in which we
may see the application of this great principle, which makes life so solemn and
so awful, which may make it so sad or so glad, so base or so noble.
I. The twofold
operation of all God’s outward dealings. All the events are all meant to tell
upon character, to make us better in sundry ways, to bring us closer to God,
and to fill us more full of Him. And that one effect may be produced by the
most opposite incidents just as the summer and the winter, with all their
antithesis, have a single result in the abundant harvest. Here are two men
tried by the same poverty. It beats the one down, makes him squalid, querulous,
faithless, irreligious; and the other man it steadies and quiets and hardens,
and teaches him to look beyond the things seen and temporal to the exceeding
riches at God’s right hand. Here are two men tried by wealth; the gold gets
into the one man’s veins and makes him yellow as with jaundice, destroying all
that is noble, generous, impulsive, quenching his early dreams and enthusiasms,
closing his heart to sweet charity, puffing him up with a false sense of
importance, and laying upon him the dreadful responsibility of misused and
selfishly employed possessions. And the other man, tried in the same fashion,
out of his wealth makes for himself friends that welcome him into everlasting
habitations, and lays up for himself treasures in heaven. The one man is
damned, and the other man is saved by his use of the same thing. Here are two
men subjected to the same sorrows; the one is absorbed by his selfish regard to
his own misery, blinded to all the blessings that still remain, made negligent
of duty and oblivious to the plainest tasks, And he goes about saying, “Oh, if
thou hadst been here;” or “if--if” something else had happened, then this would
not have happened. And the other man, passing through the same circumstances,
finds that, when the props are taken away, he flings himself on God, and, when
the world becomes dark and all the paths dim about him, he looks up to a heaven
that fills fuller of meek and swiftly-gathering stars as the night falls, and
he says, “It is the Lord; let Him do what seemeth Him good.” Here are two men
tried by the same temptation; it leads the one man away captive, the other man
by God’s grace overcomes it, and is the stronger and the sweeter and the
gentler and the humbler because of the dreadful fight. Nothing is sure to do a
man good; nothing necessarily does him hurt. All depends upon the man himself,
and the use he makes of what God in His mercy sends. Two plants may grow in the
same soil, be fed by the same dews and benediction from the heavens, be shone
upon by the same sunshine, and the one of them will elaborate from all sweet
juices and fragrance, and the other will elaborate a deadly poison. So life is
what you and I will to make it, and the events which befall us are for our
rising or our falling according as we determine they shall be, and according as
we use them.
II. The twofold
operation of God’s character and presence. The Ark was the symbol of a present
God, and His presence is meant to be the life and joy of all creatures, and the
revelation of Him is meant to be only for our good, giving strength,
righteousness, and peace. But the same double possibility which I have been pointing
out as inherent in all externals belongs here, too, and a man can determine to
which aspect of the many-sided infinitude of the Divine nature he shall stand
in relation. These bits of glass in our windows are so coloured as that some of
them cut off and prevent from passing through certain rays of the pure white
light. And men’s moral natures, the inclination of their hearts, and set of
their wills and energies, cut off, if I may say so, parts of the infinite,
white light of the many-sided Divine character, and put them into relations
only with some part and segment of that great whole which we call God. And thus
the thought of God, the consciousness of His presence, may be like the Ark
which was its symbol, either dreadful and to be put away, or to be welcomed and
blessing to be drawn from it. Then, again, this same duality of aspect attaches
to the character and presence of God in another view. Because, according to the
variety of men’s characters, God is obliged to treat them as in different
relations, He must manifest His judgment, His justice, His punitive justice.
The present God has to modify His dealings according to the character of the
men.
III. The twofold
operation of God’s gospel.
1. That is seen in the permanent effects of the gospel upon a man’s
character. Received by simple faith in Jesus Christ, it brings to us the clear
consciousness of pardon, the calm sense of communion, the joyful spirit of
adoption, righteousness rooted in our hearts and to be manifested day by day in
our lives; it brings all elevation and strengthening and ennobling for the
whole nature, and is the first thing that makes us really men as God would have
us all to be. Rejection strengthens all the evil motives for rejection, and
adds to the insensibility of the man that has rejected. The ice on our
pavements in the winter time that melts on the surface in the day and freezes
again at night becomes dense and slippery beyond all other. And a heart that
has been melted and then has frozen again is harder than ever it was before.
Hammering that does not break solidifies and makes tougher the thing that is
struck. There are no men so hard to get at as men and women, like multitudes
that have been hammered at by preaching ever since you were children, and have
not yielded your hearts to God. The ark has done you hurt if it has not done
you good. Christ’s gospel is never inert, one thing or other it does for every
soul that it reaches. Either it softens or it hardens. Either it saves or it
condemns. “This Child is set for the rise or for the fall of many.” (A.
Maclaren, D. D.)
The ark in the house of Obed-edom
1. David (considering first how ill the Philistines had fared for
their miscarriage towards the ark, and after that, how fifty thousand
Bethshemites had lost their lives for their irreverent peeping into it, and now
Uzzah was struck dead for touching it) “was afraid of the Lord” (2 Samuel 6:9) lest God should
proceed further in the way of His judgments, both upon Himself and upon His
people, seeing he had been so severe already for the circumstantial error of a
pious mind, and more such mistakes might easily be committed by him or others,
if they proceed on in their journey to Jerusalem: So David was at a great
stand, and durst deal no more in a matter so dangerous.
2. This deed of David some denominate as his humility, not presuming
to proceed, but rather desist, seeing Divine displeasure seemed to say so to
him, until God gave him new direction; but more probably David discovered in
this deed great infirmity; for as Peter Martyr argueth excellently upon this
point, if David did not, know that it was the will of God the ark should be
carried to David’s City Sion, then he ought not to have begun its removal upon
his own head, but if he had God’s warrant for so doing, then he ought not to
have desisted from it at this time upon this discouragement. That old sophister
Satan put a fallacy upon David here, for the ark was not the cause of this
calamity, but sin, which, being removed, he might have found God reconciled.
David should have considered that the matter of this action was good, but there
was some failure in the manner of acting, which he, finding out and reforming
it, should have proceeded, having God’s word to warrant, him to carry the ark
to Jerusalem, without fear of any further danger.
3. David’s carrying the ark to Obed-edom’s house (2 Samuel 6:10-11) wherein:
Remarks upon it are:
1. The removal of the ark from hence upon the occasion of David’s
hearing how the ark had been entertained not only without any damage, but also
with great advantage to Obed-edom. Though it had not been so (as we read) to
Abinadab, who probably had not given it so noble and reverent an entertainment
as Obed-edom did, and therefore was not blest like him: David hereupon begins
to bethink himself of his own loss, that if the ark had been this half year in
his own house (according to his first design) all those blessings upon
Obed-edom had been bestowed upon himself and on his household; and ‘tis a
wonder David should neglect consulting with God by the Urim about this matter.
Now those tidings flush David to renew his former design, when he saw the danger
was over (v. 12).
2. David acknowledges his former fault committed in carrying the ark
upon a cart, &c., but now it must be borne upon the shoulders of the
Levites, according to God’s own appointment as before, and finding his
obedience to God herein (seeking God in due order) so far owned, us that the
Lord helped the Levites by an invisible power so to bear it, as that it seemed
light and no burden to them (1 Chronicles 15:2; 1 Chronicles 15:13; 1 Chronicles 15:26.) David upon this
encouragement offers up a bullock and a ram every seventh station, as well as
at the first stage (v. 18) in testimony of his thankfulness to God, for his
making no breach upon them as he had done in his former undertaking. (C.
Ness.)
Why Obed-edom found the ark a blessing
But the ark of the Lord had been in the house of Abinadab forty
years, and we do not read of any particular benediction falling upon that
house. That is quite possible. Men may have God in the house, and not know it.
Men may have the Bible in the house, and never read it; or men may read the letter,
and never enter into the spirit of the book. There is a difference between mere
lodgment, and generous and appreciative hospitality. What a difference there is
between a ceremony and a welcome--mere politeness almost amounting to
mechanical veneration, and cordial sympathy, loving appreciation, a heart going
out in great bursts of affection towards God for his compassion and love and
manifold mercy! Abinadab and Obed-edom were in very deed not the same men. We
do not all derive the same advantage from the Bible. One man reads it, and it
is a letter--very stiff, formal, pedantic, reading like a royal proclamation,
or like an ancient document out of which the meaning and immediate force have
somehow become evacuated. Another man reads the Bible as if it had just been
written--an immediate message from heaven--a comforting utterance from God’s
condescending heart, a speech made audibly, with all the fascination and
persuasiveness of celestial music. We do not all get the same advantage from
the Church. Attendance upon Divine worship may be a ceremony; or we may long
for the opening of the gates of the house of the Lord; we may “prevent” the
sun--be there before the light is there, waiting, longing, yearning to be
admitted, and find in the place, itself speaking to us, comforting though
invisible angels of God. Obed-edom is a Word which signifies obedience. The
word obedience is almost literally found in the word. Obed-edom. (J. Parker,
D. D.)
The cultivation of faultily worship
From particular occurrences we ascertain general principles. There
is a uniformity in the administration of the moral government of God, not less
certain than that which is demonstrated to exist in the laws of the physical
universe. On this axiom all moral reasoning is suspended. If its truth be
called in question we have no basis on which to rest our persuasions, when we
would deter from the commission of sin, or encourage the practice of virtue.
The Supreme Being is not accustomed to act by sudden impulsions. His
proceedings may indeed sometimes appear to the limited view of his creatures
mere-incidental circumstances, having no reference to general and ulterior
principles; but that in reality they are not so, is known to us from the
rectitude and immutability of his character. Since God blessed the house of
Obed-edom, because it was willingly consecrated to his service, we infer that
He will bless other families who act in a similar manner. Hence his example
becomes an argument and stimulus to domestic piety. It cannot be imagined that the
mere circumstance of the ark being deposited in his house, apart from the
sentiments of affectionate veneration which he entertained for it as the
symbolical representative of God’s presence, would have drawn after it the
recorded benediction. But it was the fact that he saw in it the accredited
organ of Jehovah’s glory, the pledge of His grace, and the golden throne of His
mercy, and that he accordingly welcomed it, cherished It, and presented the
spiritual sacrifices of his family devotion before it, which made it a source
of blessing to him and to all his house. I intend, therefore, to take occasion
from the conduct of Obed-edom, to recommend the cultivation of family religion.
It is true that our houses cannot be appropriated in the way his was to the
special honour of God. No palpable and Divinely-appointed type of His invisible
presence seeks admission into our tents. Yet may they nevertheless become His
temples, designedly set apart and consecrated for His abode. We may act upon
the very same principle that governed the pious Gittite, and thus secure to
ourselves a similar reward.
1. Let me then begin with the observation that nothing can be more
proper in itself, or more becoming persons professing to act under a sense of
their dependence on God, than the observance of some special devotion when they
first enter upon the occupation of their houses. Such a circumstance marks an
epoch in the history of a family. In many cases, indeed, it is co-incident with
the formation of a new family. But whether it be when first they assume that
important station which constitutes them the heads of a separate household, or
whether at some subsequent period of their family history they enter upon a new
abode, it is highly becoming the piety of Christians to mark such an event by
some distinct religious exercise of a domestic nature. Then let the altar be
reared, the grateful Ebenezer be celebrated, and the access of God to the
dwelling of His servants be implored with fervent and believing prayer. In
every new position in which he is placed by the appointments of Divine
Providence, the man of God will deem it not only an incumbent duty, but a
privilege of inestimable value, to put himself and whoever is dear to him under
His safeguard and guidance. Few of the events which fill up the brief chronicle
of our earthly existence are fraught with more consequences for good or for
evil than the removals we make from place to place, as we prosecute our journey
to the final resting-place of man. The first step they take becomes of immense
importance. Upon it will depend in a degree far beyond what any prudential
foresight of ours can calculate, the complexion of their whole future course.
Nor of their course simply. Others besides themselves are implicated in their
determination to open or to shut their doors to the ark of God. To welcome the
entrance of God into their house in the offices of domestic religion is to
become the benefactors of all their connexions, as well as to secure his
blessing upon themselves; while the refusal to receive and entertain him as a
family guest may issue in their own external exclusion, and that of many
besides, from the family of His ransomed people, when they meet in the mansions
of Heaven. Will it be other than a just recompense that those who will not
admit God into their houses should be hereafter refused admission into his?
2. This consecration of your house to God, I proceed to remark,
involves the perpetuated observance of family prayer. There would be no
sincerity in the proceeding by which, upon your entrance into your habitation,
you should set up an altar, if the presentation of the one sacrifice on that
special occasion were all that you designed. Your solicitude, if you are
governed by the principles of genuine piety, will be to detain the Divine
Presence. If you invite your Heavenly Father, when you pitch your tent, you
will desire that He should never more leave it. Of all the various forms under
which men are combined in social life, the family constitution is that, alone
which takes its origin immediately from God. Other compacts into which they are
moulded may have the sanction of his approbation, but this is the production of
His own hands. He supplies the bonds Which unite us in the sweet conjunctions
of domestic life. It is attributed to Him as an instance of His love, that “He
setteth the solitary in families: that He maketh the barren woman to keep
house, and to be a joyful mother of children.” In their social characters, it;
is consequently, incumbent upon families to acknowledge Him. It is not enough
that the individuals composing them should worship apart, each in the
retirement of his closet, but upon the head of the household it devolves as a
sacred obligation to collect them together, morning and evening, unitedly to
offer up their praises and their prayers. The component parts of family worship
are three: The reading of the Word of God; the celebration of the praise of
God; and prayer.
The nature and profitableness of family religion
I. The nature of
family religion. In conformity to the language of the narrative family religion
may be said to consist in humbly and thankfully admitting the ark of God into
our house. To receive the ark of God into our houses, is to receive Him whom
the ark represented and symbolized, even Jesus Christ. Let Christ be received
into our houses, and effects will be produced; and will evince His powerful and
gracious presence with us. In one particular, indeed, we shall especially
manifest His dwelling with us, namely, in the establishment of His worship in
our house, in a daily social calling on His name by all the members of our
household. It is by the regular performance of family worship that we make our
habitations temples unto the Lord, and show that we have admitted His ark into
our house.
II. Of the
profitableness of family religion. Things are so appointed in the wisdom of God
that duty and interest are closely joined together. It is a truth that the more
attentive men are to their duty the more real peace and happiness they will
enjoy. Scripture tells us that “godliness has the promise of the life that now
is;” and reason, if we would listen to it, would tell us the same thing. It
would tell us that those persons must experience most real enjoyment whom God
regards with the greatest favour. But it is not in this indirect and incidental
manner only that the profitableness of family religion shows itself. It is to
be traced in its more immediate and practical effects. “The Lord blessed them.”
There was a peculiar manifestation of the Divine presence, favour, and
protection, diffused around Obed-edom, and all that belonged to him. The power
and goodness of God were, as it were, singularly exercised in his behalf. (E.
Cooper.)
A prospering religion desired
It is well observed by a grave divine that while the ark brought
the plague, every one was glad to be rid of it; but when it brought a blessing
to Obed-edom, they looked upon it as worthy (of) entertainment, Many will own a
blessing ark, a prospering truth: but he is an Obed-edom indeed that will own a
persecuted, tossed, banished ark. (J. Trapp.)
Make room for the ark
Do not think that the ark will impoverish you. Obed-edom did not
grudge a little corner for the ark of God. The devil might have whispered, “Of
all houses, yours seems the least able to have the ark of God. You are a poor
man, and there are a lot of children, and you need that corner for a cradle.
Why, the neighbours are saying, “ What a foolish man Obed-edom is to have the
ark in his place.
Why, he has not a corner to spare; it is inconveniencing him very much;’ and
another says, ‘I am glad I am not such a fool. I need all the space I have for
wife and bairns, and sacks of wheat. I do not see what Obed-edom means by
taking in the ark.” Aye, but God made Obed-edom wealthy. The ark stayed there
for three months, and God made Obed-edom’s prosperity manifest. Josephus says,
“The ark touched Obed-edom as the poorest in the place, and it left hint as the
richest.” There is a picture. Oh, if you help the ark, God will help you, never
fear. Cast out something, and bring it in. Let it be first, and God will see to
the payment. (J. Robertson.)
Verse 14-15
And David danced before the Lord.
Religious uses of music and dancing
The nations of the East have ever combined the dance as well as
music with their most solemn religious ceremonies. There is nothing frivolous
or trifling in the manner in which Orientals strive by the rhythmical movements
and gestures of the body to express joy and praise. Just as our music might be
divided into sacred, martial, and operatic (including in the latter all lighter
melodies), so there are still among the Mohammedans three very distinct classes
of dance, corresponding to these three divisions. From the various allusions to
the dance in Holy Scripture, we may reasonably believe that their dances as
well as their music have come down with little change from their Jewish
predecessors. Of the third class of dance, performed exclusively by women, we
need say nothing. Such was the dancing of the daughter of Herodias before
Herod; such are the exhibitions of the dancing girls of Egypt, or the Nautch
girls of India--all of them an abomination to the Lord. In the East the sexes
always danced separately; nor was it otherwise when David led the triumphal
procession before the ark. The men preceded with a leaping step, swaying to the
sound of the music; then followed the musicians, and after them the damsels
dancing by themselves. I had an opportunity of seeing such a religious dance in
1881, when Arabi Pasha led the procession with the sacred carpet, for the Kaaba
of Mecca, out of Cairo on its way to the prophet’s shrine. This is one of the
greatest ceremonies of Mohammedanism; and the carpet, the gift of the khalif,
is renewed only at intervals of several years. It was borne aloft on camels,
and surrounded by troops; but in front was a vast crowd of ulemas and
dervishes, with the chief muftis at their head, leaping, bounding, swaying their
arms, and whirling round in time to the din of drums, trumpets, and cymbals
which followed them. (H. B. Tristram, D. D.)
Verse 16
Michal, Saul’s daughter, looked through a window.
The believer and the scoffer contrasted
I. The temper and
conduct of a scoffer at religion. Michal scorned David in her heart, because,
being a king, she thought it unbecoming his dignity, and derogatory to his high
place in Israel, that he should welcome the ark of God with leaping and
dancing. And so it is, at this day, in many of the higher walks of life. The
service of God is left, as an employment too servile for those who are among
the mighty of the land, and fitted
only for the poor, the illiterate, and the mean of the earth; as if the service
of Him before whom archangels bow with adoring reverence, even the Lamb slain
from the foundation of the world, were beneath the notice of those who must
perish for ever, if He look not upon them in love, and wash them not from their
sins in that blood, which they are now trampling under foot in high disdain. It
added deeply to David’s trial that among all the multitudes of Israel none was
found to despise him save Michal, his wife. There was much and cutting
unkindness in the manner of Michal’s reproach; and it is one of the frightful
features of our lost and fallen nature that the severity and keenness of
opposition for the truth’s sake, which the servants of Christ experience from
the enemies of Christ, is in proportion to the nearness of relationship or
connexion between the parties; just as the civil wars of our own land, and of
every land, have invariably been more sanguinary in their battles, more
unsparing in their confiscations, and more cruel in their executions, than
those which were waged with foreign states. Michal did not content herself with
despising David in her heart, and yet showing him outward respect; but when he
returned from glorifying God and blessing the people to bless his own
household, she met him at his entrance, and with a deep, ,bitter sarcasm and
irony exclaimed to him, “How glorious was the King of Israel to-day!” Her duty
as a wife, her duty as a subject, were both forgotten, and she dishonoured her
husband and her sovereign before his people and his family. How awful is the
enmity of a sinner’s heart against God in Christ! How fearfully doth it break
through all barriers that oppose its indulgence, and bow continually do we see
it sweeping away, not only all the charities but all the decencies of-domestic
life! And yet we speak of the dignity of human nature! May God help us, and
correct our delusions on this cardinal point of His own truth and Scripture!
II. The mind and
spirit of a true believer. In a broad and palpable contrast did the character
of David stand to that of Michal; and as the one exhibited the tone and temper
of a scoffer at religion, the other will exemplify the mind and spirit of a
true believer in the Lord Jesus. He gloried in the service which was thus
visited with reproach, and counted to him for shame. David said unto Michal,
“It was before the Lord, which chose me before thy father, and before all his
house, to appoint me a ruler over the people of the Lord, over Israel;
therefore will I play before the Lord.” And here is the solid scriptural ground
of a believer’s joy, and glory, and gratitude to God. Who made him to differ?
Nothing so fully crucifies self as a view of distinguishing love in the
covenant of grace, writing our names in the book of life, sealing the record
upon our hearts, and bidding us rest in the blessed persuasion that we have
obtained mercy, and shall be one with Christ for ever. If called to serve
Jehovah, to confess Him openly, and to own Him even among unbelievers, in His
own house, he will not shrink, but take up the cross of this holy singularity,
and bear it gladly after Jesus. Are you counted vile and mean, because you
prefer the service of Him who bought you with His blood, to the infidelity of a
world that lieth in the wicked one? Be yet more base, yet more vile, if any
glory may thereby accrue to Him. (R. P. Buddicom.)
Respect for a husband a duty
There is something very remarkable about this Michal; she
conceived a passionate love for David, when but a youth he stood before her
flushed with the success over the lion and the bear, and holding in his hand
the head of the slaughtered Philistine. But time passed on, and David fetched
the ark from the house of Obed-edom, and he “danced before it with all his
might, and Michal, Saul’s daughter, saw him, and despised him in her heart;
and, more than that, she went out to meet him and insulted him. Now here we
have a perfectly consistent character--a woman who by her natural disposition
loved what was heroic, manly, and generous; but, the moment real religious
principles were introduced, admiration was changed into contempt. She could
only look on one side of the character, the natural one; the supernatural she
could not appreciate. She reads many lessons to all members of the human race,
and especially to women. In the
general form of her character she was, as a woman, what Saul was
as a man--able to appreciate the natural virtues of a man, and retaining the
profession of religion as but the covering to a deep chasm of scepticism and
infidelity.
1. The first striking feature of her character is the admiration of
the heroic for its own sake, the undue estimation of the man in his vigour sad
success, and the tendency to worship at that shrine.
2. But Michal was as narrow and confined on other occasions as she
had been bold and noble in these. David danced before the ark, and she despised
him. If we seek the cause of this inconsistency it will appear to consist in a
kind of selfishness. She despised him! Woman is essentially jealous, she is
created so, and she should be so, it is her province. She is created to receive
an amount of attention and devotion, the best preservation of which lies in her
jealousy of it. But jealousy may assume too much the air of selfishness. It may
become selfish, narrow, and narrowing:
3. But again, Michal could not appreciate especially the religious
act, while she could that of the mere world-hero. She was like her father. It
belonged to her relationship, to her parent, not to her capacity as a female.
Herein She was unlike her brother Jonathan, who did fully appreciate and value
the religious element in David’s character. Women often apply the same standard
which has been given them at birth by which to judge of the ordinary
occurrences which fall within the usual scope of their duties to those which
fail without them, and accordingly by false judgment despise what they cannot
understand. So prudence is allowed to extinguish the light of more luminous
virtues, and the arrangements of a household to derange those of the Church.
The faults of violent temper, disrespect to a husband or a parent, irritability
to children, injustice to servants, are counted as of small importance so as
they are exercised to save a shilling; whereas the truth will be that the precaution
far transcends in moral infirmity the fault which it is intended to check.
4. But again, Michal despised David in her heart, and followed up her
inward contempt with words of insult and reproach. This seems to infer not only
a contempt for David, but a cherished one, a contempt long unexpressed, and
because hidden the more dangerous and melancholy. She did not try to check it,
she allowed the feeling to heave and work within her until it broke out into
the expressions of the text. There is a duty in respecting a husband.
Independently of arranging his household, tending his hours of care, of
sickness or weariness, quite apart from the desire to defend him from reproach,
and to ward oft the imputation of blame. There is a duty in the deep, inward,
cherished feeling of respect. The office of the husband is as much to be
respected as that of the parent, or the civil ruler. The woman must “see that
she reverence her husband.”
5. Michal despised peculiarly the act of David, his dancing before
the ark, she said he was like “the vain fellows;” she cast opprobrious language
on the man who with many infirmities was the man after God’s own heart. Sad is
it when any one looks out to discover his brother’s failing; sadder still when
that brother is one on whom God has set the seal of His approval; saddest of
all, when a child looks out to expose the parent, or a wife the husband. But
Michal’s punishment was significant. She was childless, and that because she
despised David. It mattered not what amount of truth there was in her charge.
It mattered not how others supported her. It mattered not how much she found
abettors in her circle of society or friends, she was not the person to censure
her husband. She was not the instrument of his reproof. If there was anyone who
should be, it was not Michal. She at least was to blame: She fell under God’s
malediction, quite irrespectively of the truth or justice of her charge. (E.
Monro.)
Husband’s claim upon a wife’s reverence
The wife see that she reverence her husband, says the apostle.
Yes; but even Paul himself would have allowed that it was impossible for Michal
to reverence David all at once that day. Paul would have needed to have got
Michal’s ear early that morning when she tarried at home in the palace. Nay, he
would have needed to have got her heart while she was yet Saul’s daughter in
Saul’s palace. It is to tell a waterfall to flow uphill to tell Michal at this
time to reverence David. Reverence does not come even at a Divine command.
Reverence does not spring up in a day. Reverence is the result of long teaching
and long training. Reverence has its roots in the heart and in the character;
and the heart and the character only come and bring forth reverence as life
goes on. That may be all true, but the apostle does not say that. He does not
say that any of the wives to whom he wrote were too late now to reverence their
husbands. He speaks it to all wives, and he expects that all wives who hear it
shall lay it to heart, and shall do it. And yet their husbands, their very best
husbands, are in so many things so difficult, so impossible, to reverence. They
fall so short of their young wife’s dreams and visions. They are so full of
faults, and follies, and tempers and habits to which no wife can possibly be
blind. Most husbands are at so little trouble, after they have been for some
time husbands, to make it easy, or, indeed, possible, for their wives to
continue to love, and respect, and reverence them. All our wives have dreary,
lonely, sorely-disappointed days at home--partly our fault and partly theirs,
but mostly ours--that we know nothing about. (Alex. Whyte, D. D.)
Michal’s lack of sympathy with David
It was the greatest day of David’s life. And, sad to say, it was
the very greatness of the day to David that made it such a day of death to
Michal, Saul’s daughter. Michal, Saul’s daughter, died that, day of a strange
disease--a deep distaste at the things that were her husband’s greatest
delight. A deep distaste that had grown to be a deep dislike at David, till
that deep distaste and dislike burst out that day into downright hatred and
deliberate insult. You must understand all that the ark of God was to David,
and the home-bringing of the ark, before you can fully understand the whole
catastrophe of that day. You would need to be a kind of David yourself before
you would look with right reverence and love at David that day. For David was
beside himself that day. David never did anything by halves, and least of all
his worship of God. It was like that day long afterwards in that same city when
we read that His disciples remembered that it was written, The zeal of thine
house hath eaten me up. With all his might, then--and you know something of
what all David’s might in such matters was--with all his might David leaped and
danced before the Lord till Michal despised him in her heart. Those who are
deaf always despise those who dance. The deaf do not hear the music. And, on
the other hand, those who do hear the music, they cannot understand those who
sit still. David could not understand how Michal could sit still that day. But
Michal’s ear had never been opened to the music of the ark. She had not been
brought up to it, and it was not her custom to go up to the house of the Lord
and sing and play like David. Had Michal been married in the Lord: had Michal
reverenced her husband; had she eared to please her husband; had she played on
the psaltery and harp, if only for his sake--what a happy wife Michal would
have been, and David what a happy husband! Had David not been so unequally
yoked, Michal would have put on David’s shoulder that day an ephod that she had
worked for that day with her own hands; and as she nut it on him she would have
sung and said, I will clothe her priests with salvation, and her saints shall
shout aloud for joy. And then all that day in Jerusalem it would have been as
it was at the Red Sea when Miriam the prophetess took a timbrel in her hand,
and all the women went after her with timbrels and with dances. But it was not
so to be. For Michal sat at home that great day in Israel, and forsook her own
mercy. Michal was not in the spirit of that day. And thus it was that she
despised David in her heart when the very gates of brass and iron were lifting
up their heads at, David’s psalm to let the King of Glory come in. (Alex.
Whyte, D. D.)
Verse 20
David returned to bless his household.
Family worship
1. There can be no question that these words are intended to denote
that when the public work of the day was done David returned to his own
dwelling to implore the blessing of Almighty God upon his family by prayer and
supplication.
I. With regard to
the obligations to family worship.
1. I begin by observing that this duty arises out Of the relation in
which families stand to God. He is their Founder and Benefactor. He “placeth
the solitary in families;” children “are His heritage, and the fruit of the
womb His reward.” Does the duty of social worship result from man’s
being placed in society? Here is a society of the closest and most endearing
kind, in which there is a clear and felt community of wants and necessities, a
closer conjunction of interests than can possibly subsist in any other
situation.
2. While the relation in which families stand to God evinces the
obligation to family worship, the relation in which the head of the family
stands to its several members makes it no less apparent. He is invested with a
certain delegated authority over them, which lie is bound to employ for the
promotion of the Divine glory. The power which he thus possesses is a
department of the stewardship which the great Proprietor commits to the care of
men: and if it be neglected, if its responsibility be not habitually felt, he
is a faithless steward, and must fail in rendering an account.
3. So consonant is this duty to the natural sentiments of the human
heart that even heathen nations appear to have been sensible of its propriety;
for besides their tutelar deities who were supposed to preside over cities and
nations, and who had public honours paid to them in that character, we read of
the “penates,” or household gods, to whom families addressed their devotions.
Such were, in all probability, the “teraphim,” or graven images, which Rachel
carried away when she left the house of her father, Laban the Syrian; and those
also which Micah, a man of Mount Ephraim, had in his dwelling, and on account
of which he engaged a young man to officiate as priest or domestic chaplain.
4. But the obligation to this duty will more clearly appear when we
attend to what the Scriptures teach us regarding it.
II. The advantages
which accrue from the faithful discharge of this duty.
1. When accompanied with suitable dispositions of mind, family
worship exercises a most beneficial influence even upon the temporal interests
of those who practise it. It cannot fail to give a certain order and regularity
to all the concerns of the household; for, being performed at a stated time,
morning and evening, account will be laid, both by the head and the members of
the household, to have their affairs in such a state that it may be performed
with convenience; and thus habits of regularity and dispatch will be acquired,
which must prove highly conducive to domestic economy and comfort.
2. The influence of domestic worship in promoting the temporal
interests of a family is still further apparent from its tendency to promote
industry in business and sobriety of life. The man that offers up his desires
to God for the welfare of his household feels that by that very act he becomes
bound to concur in every practicable way towards that end; and no one can continue long to
pray for a blessing on his secular affairs, while at the same time he neglects
his business and spends his time and substance in idleness and dissipation.
3. Attention to this duty is calculated to promote the worldly
interests of a family, inasmuch as it draws down the blessing of God upon their
labours. It is His blessing alone that maketh rich and prosperous, and in what
manner is that blessing more likely to be obtained than by a whole family
joining in prayer, and asking it daily of God? “The curse of the Lord is in the
house of the wicked, but He blesseth the habitation of the just.”
4. Another, and far more valuable benefit, which flows from the
faithful discharge of this duty, is its tendency, under the blessing of God, to
promote the spiritual and eternal interests of those who practise it. It is one
of the most important means through which God has promised to convey the blessings
of salvation. He has assured us by an apostle that “the effectual fervent
prayer of a righteous man availeth much.”
5. The regular performance of this duty is no less advantageous to
the members of his household. To some, it is true, family worship, like all
other means of grace, may yield no saving or spiritual benefit. As there are
some spots of ground so completely sterile and impenetrable, that no culture
can make them fruitful, even so there are some hearts so hard and callous that
the wisest instruction, the most fervent prayers, and the most holy example
produce no impression upon them. Still, however, we may safely assert that
family devotion, when punctually and faithfully observed, has a most powerful
tendency to form the minds of a household to the love and practice of religion.
Who knows not the force of early impressions and the strength of early habits?
6. Nor is the influence of family worship confined to the members of
the household who engage in it. It has a tendency to promote the truest and
most permanent welfare of the community at large. Society rests upon reverence
for law, and nothing can uphold it so well as reverence for the law of God. It
is the caricature of this principle, religious serfdom, on which the
continental despotisms at this moment are striving to rest their tottering
thrones. We have in this country the blessed reality to a considerable extent,
enlightened and genuine regard for the Divine law, and that among the masses of
the people.
7. Nor is the influence of the duty we are recommending more useful
and extensive than it is lasting. Besides blessings imparted to a
neighbourhood, a congregation, a city, a nation, there may be blessings
scattered over a long track of generations. Out of one home many homes may arise;
each of these again may become a wellhead of moral and religious power. Thus a
seed shall be preserved and multiplied to serve God, which shall be accounted
to Him for a generation.
III. Some of the
most popular excuses or apologies for the neglect of the duty of family
worship.
1. One of the most common of these apologies is want of time. The
time that is necessary for the performance of this exercise might easily be
redeemed from sleep, idleness, business, or amusement. Besides, the advantages
attending the duty would more than compensate the expense of time. By the
spirit of order
and regularity which, as we have seen, it tends to produce, time will be saved,
instead of being lost, while, by drawing down the blessing of God on your
labours, your united supplications will promote the success of your worldly
employments. “The lot is cast into the lap; but the whole disposing thereof is
of the Lord.”
2. But a more plausible excuse for the neglect of the duty of family
worship is want of ability. But let me entreat those who complain of this
inability to remember that in prayer, as in other things, facility and
correctness are to be acquired only by frequent practice and use. You can never
form any accurate judgment of your qualifications until you have made the
trial. Another reason-which has been offered by some for neglecting family
prayer is that they cannot overcome their natural reluctance and timidity to
engage in prayer in the presence of others. To be ashamed of engaging in family
prayer is virtually to be ashamed of religion itself; and how awfully criminal
such conduct must be, against which are pointed such denunciations as the
following--“Whosoever shall be ashamed of Me and My words, of him shall the Son
of Man be ashamed, when He cometh in the glory of His Father, with the holy
angels.”
4. There are others who plead as an excuse for neglecting this duty
that it had been so long neglected that they know not how to begin. To
introduce family worship now, they think, would only be exhibiting their own
inconsistency of character.
5. There is only one excuse more to which we would request your
attention, namely, that of those who acknowledge the reasonableness of the duty
which has been recommended, but who are reluctant to attend to it, from the
fear of the opposition, censure and ridicule which they may meet with from
their families. But I would ask those who urge this plea, whether they have
ever made the experiment? If they have not, how know they but that this is a
hindrance which exists only in their own imagination? There is, even in the
very worst of men, a natural reverence for holiness, and I believe that the
instances are extremely rare in which the members of a household will openly
discourage or censure the ordinances of religion. (P. Grant.)
Blessing the household
You should bless your house-holds--
I. By your
prayers. Spiritual sacrifices of prayers and praise will ever be presented on
the domestic altar by those who are alive to the spiritual interests of their
families. It will be their constant practice to take them by the hand, as it
were, to the throne of the heavenly grace, and there devoutly to pray with them
and for them. The importance of such engagements, in the great and important
business of blessing our households, cannot possibly be estimated. You should
bless your households,
II. By your
instructions. “That the soul be without knowledge, it is not good.” Hence the
importance of sound Scriptural knowledge to the young of our different
families. You should bless your households,
III. By your
discipline. It is said of David that “he had not offended Aronijah in any thing
in saying, What hast thou done?” How neglectful was this renowned and
illustrious individual, in this particular instance, of a most important part
of a parent’s duty! Every one acquainted with a parent’s relation and
obligations, and conversant with the management and direction of a family, must
be fully aware of the importance of discipline to comfort, good order, and
regularity. There must be established, in our different houses, an inviolable
connexion between authority and obedience. Remember that discipline is God’s
established law. He exercises it in his family; and we must in ours. You should
bless your households,
IV. By your
example. Not only in the church and the world, but also in your different
families, is faith to be shown by your works. (W. Snell.)
Domestic religion
These words seem to intimate what at all events is certain from
other accounts of this great and good man, that domestic devotion was his
habitual practice. With him religion was not an affair restricted to times and
places; but it was a hallowed habit, which accompanied him into the camp and
the cabinet, into the closet and the family circle; and his example is
particularly worthy of our notice, because it is that of a man, who did not
consider himself in any degree exempted from the most sacred obligations of
domestic life by the many duties of his public and elevated station. Let us,
then, take occasion from it to make some remarks upon the importance of
religion in the family.
I. Domestic
religion tends to promote the temporal welfare of families. The prosperity of
every family depends upon the right spirit and practice of its members. In the
natural course of things, it is to be looked for only as the reward of virtuous
and well-directed industry; it is consequent upon harmony and order, sobriety
and diligence, discretion and integrity, in the affairs of life.
II. Family religion
is recommended by the substantial support and comfort it affords in all seasons
of domestic trial and affliction. Every householder has not only certain duties
of a social and secular nature to discharge, but a course of trial to undergo,
which calls for patience and resignation to the will of God. We need not descant
upon those afflictions of domestic life which so often turn the abode of joy
into the scene of heartrending sorrow. The best and most prosperous family is,
we all know, liable to those disappointments, losses, and sorrows which are
common to society in every form.
III. Family-religion
is, moreover, powerfully recommended as ranking amongst the most efficient
means of promoting the cause of truth and Godliness. The service of God is the
grand object for which human beings are united together under the domestic
constitution, and endued with the mighty power of the social affections. If you
look for the final end in anything short of this, it must be something limited
merely to the objects of a transitory life, and falling therefore immeasurably
short of all that relates immediately to the interest of sinful and immortal
creatures. Now the great importance of family-worship, in reference to the
grand designs of the domestic constitution, must be evident under whatever
aspect you consider the subject.
1. If you contemplate it in reference to those who are entrusted with
household authority, it must manifestly be of great advantage to them in the
discharge of their sacred duties. The parent and the master are, as such,
accountable to the Judge of all for the manner in which they act in regard to
the precious means of usefulness placed at their disposal. The souls of their
children and domestics are entrusted to their care.
2. The worship and fear of God in families must directly tend to
restrain the evil tendencies of those who are placed under authority, and to
promote most effectually their spiritual welfare. Every household which duly
recognises the authority of the supreme Parent in the stated exercises of
devotion, is a most important school for the acquisition of the best principles
and habits.
3. These remarks will suffice, however, to shew the vast importance
of family-religion in relation to the general interests of Christianity. It is
to education conducted on religious principles that the world, under the Divine
blessing, will always be principally indebted for whatever it shall possess of
genuine wisdom and goodness. Happy, then, thrice happy, is the family which is
animated by the spirit of devotion, and regulated by the principles of
Christianity! In a world of sin and sorrow it presents a scene most refreshing
to the eye--a home of peace and blessedness--a garden of the Lord, where the
trees of righteousness are seen to grow and blossom with the fruit of
immortality. In conclusion, we would exhort those who enjoy the inestimable
advantages of parental and religious discipline, to remember their great,
responsibility to God, and to consider well how much depends upon the
improvement of their privileges. (C. R. Muston, M. A.)
The duty and advantages of family prayer
Our text points to the more enlarged view of gospel
expansiveness--the extension of our religious privileges to those around us, in
order that they in their turn may extend like blessings to others.
I. The duty of
family worship.
1. First, then, the consent of all pious antiquity, patriarchs and
prophets, of evangelists and holy men, whether dwelling in wilderness-tents or
in houses of cedar, in an upper room at Jerusalem or in a lonely hut by the
sea-shore, that they all prayed with and blessed their households.
2. On the score of its reasonableness, on the identity of interests
and sympathies which must exist in the same household.
3. The consideration of that law of stewardship which, in spiritual
things as well as in temporal, makes each man his brother’s keeper, his
brother’s instructor, his brother’s counsellor, and priest and friend. What
that master would be thought of who should neglect to snatch a servant from the
flames, or what that parent would be thought of who from his children should
withhold their daily food, we need not be told; yet wherein is he to be
otherwise accounted of, who should behold his servants day by day as brands
unpitied in the burning, or who should feed his children only with “the meat
that perisheth,” when their immortal natures were hungering for that which
“endureth to everlasting life?”
II. Some of the
advantages which result from a devout observance of the duties of family
religion.
1. The low ground of worldly interests and worldly comforts as being
furthered thereby. You know your happiness lies largely in the faithfulness,
the trustworthiness, the affection and love of your domestics: what more likely
to kindle such qualities within them than to witness your daily and devout
mindfulness of the fact that you also “have a Master in Heaven?”
2. Again, the duty will be of the highest practical benefit to
yourselves. When you have risen from your knees you will feel that a solemn
necessity is laid upon you to live and speak and act according to the spirit of
your prayers: be it even from no worthier motive than a regard to your own
consistency, temper will be curbed, uncharitableness will be repressed, pride
will bring down its lofty looks, and anger hold out the kind and forgiving
hand.
3. Another benefit of a devoutly conducted family service is good to
the souls of others; to the souls of the servants that wait on thee, of the
relations that tarry with thee, of the stranger who--though it may be but for a
night--may be sojourning within thy gates.
4. Once more, by keeping up these devout solemnities in your
household, you secure a remembrance in the private intercessions of its
members. When all pray with you, then all will pray for you: the walls of every
chamber shall hear mention of your name: prayer shall watch over your infant’s
slumbers: prayer shall smoothe for you the bed of languishing: “as the
mountains are round about Jerusalem,” shall prayer compass your daily path: as
guardian angels shall prayer stand round your bed. (D. Moore, M. A.)
How glorious was the King
of Israel to-day.
The jeer of sarcasm, and the retort of piety
David had simply divested himself of his robes, and acted like the
rest of the people in playing before God. She accused him of immodesty; this
was, of course, but a pitiful satire, he having in all things acted
blamelessly, though humbly, like the rest of the people. His reply to her was with usual
tartness. Seldom did he seem to lose his temper for a moment, but in this case
he half did so at any rate. His answer was, “It was before the Lord which chose
me before thy father, and before all his house.” Thus significantly, and as it
were ominously did he remind her of her pedigree. And because she had slighted
her husband when he had acted in God’s service according to the dictates of his
heart, the Lord struck her with a curse--the greatest curse which an Eastern
woman could possibly know--a curse, moreover, which wiped out the last expiring
hope of her family pride--she went childless to the day of her death.
I. David’s
trouble. His trouble was peculiar. It came from a quarter where he ought least
to have expected it. Has it not been to many a Christian woman that her husband
has been her greatest enemy in religion, and many a Christian man has found the
partner of his own bosom the hardest obstacle in the road to heaven? Natural
affections are so interwoven with a thousand ligaments that they cannot be
easily broken; but they are delicate as the finest nerves, and can never be
injured without causing the most dolorous sensation.
II. David’s
justification. What did David say in extenuation of what he had done? He said,
“It was before the Lord, which chose me before thy father, and before all his
house, and appointed me ruler over the people, over Israel, therefore will I
play before the Lord.” David’s justification of his acts was God’s election of
him. Let me cull a picture from the memoir of one in years gone by. He preaches
in a church in Glasgow; he is just inducted into the church, preferment lies
open before him, he may speedily be made a Bishop if he likes, he seeks it not.
Without mitre or benefice he takes to Kennington-common and Moorfields, goes to
every stump and hedge in the country, so that he is Rural Dean of all the
commons everywhere, and Canon Residentiary nowhere. He is pelted with rotten
eggs; he finds one time that his forehead has been laid open in the midst of
the sermon, while he has been laying men’s hearts open. Why does he do it? Men
say he is fanatical. What did Whitfield need to do this for? What did John Wesley
need to go all over the country for? Why, there is the Rev. Mr. So-and-so, with
his fourteen livings, and never preaches at all--good man he is. “Oh,” say the
world, “and he makes-a good thing, depend upon it.” That is a Common saying,
“He makes a good thing of it.” And when he died, he did make a good thing of
it, for he silenced the tongue of slander, leaving nothing but an imperishable
reputation behind. When Mr. Wesley was labouring abundantly, they said, “He is
a rich man;” and taxed him for his plate very heavily. He said, “You may take
my plate at any rate if you like, for all I have is two silver spoons; I have
one in London, and one in York, and by the grace of God, I shall never have any
more as long as there are poor people about.” But the people said, “Depend upon
it, they are making a good thing of it; why cannot they be still as other
people.” What other men could not do, or would not do, they did; they could not rest before
they did it; they could dance like David before the ark, degrading the clerical
character; they could bring down the fine dignity of the parson, to stand like
a mountebank before the shows of Moor-fields, or in the Spa-fields’ riding
schools; they could come down on stage-boards to preach the gospel; they were
not ashamed to be like David--they thought all this disgrace was honour, and
all this shame was glory; and they bore it all, for their justification
was found in the fact that they believed God had chosen them; and therefore
they chose to suffer for Christ’s sake, rather than reign without Christ. And
now, if you think God has chosen you and yet do not feel that He has done great
things for you, or holds any strong claims upon your gratitude, then shun the
cross. If you have never had much forgiven, get over the stile, and go down the
green lane into Bye-path meadow, if it is comfortable walking, go down there.
If you do not owe much to the Lord Jesus Christ, shirk his service, go up in
the corner there when the trumpet plays, and tell Michal you are very sorry you
have displeased her. Say, “I will never do the like again, trust me; I am sorry
you do not like it; I hope you will now forgive me; but as I hold religion to
be a thing to please everyone as well as myself, I will never dance before the
ark again.” Do that now if you are under no very great obligation to the Father
of spirits, and have never tasted the distinguishing love of God to your souls.
But oh, there are some of you ready to start up from your seats, and say,
“Well, I am not that man!” and assuredly, as your pastor, I can look on some of
you that have had much forgiven. Not long ago you were up to the throat in
drunkenness; you could blaspheme God. Not very long ago perhaps you carried on
dishonesty, and never entered the house of God. Some of you were frivolous,
gay, careless, despisers of God, without hope, without Christ, strangers to the
commonwealth of Israel. Well, and what brought you here now? Why, sovereign
grace has done it. The mercy you have received is a complete justification for
anything that you may do in God’s service, any ecstacy that you may feel when
you are worshipping him, and any excess of liberality you may display when you
are engaged in pressing on to the kingdom of your Lord and Master.
III. Not less worthy
of our notice was his resolution. What did he say? “I will yet be more vile
than thus, and I will be base in mine own sight.” Resolve, when you are in any
sort of persecution, to face it with a full countenance. Like a nettle is the
persecutor; touch it gently and it will sting you, but grasp it, and it hurts
you not. Lay hold of those who oppose you, not with rough vengeance, but with
the strong grip of quiet decision, and you have won the day. Yield no
principle, no, not the breadth of a hair of that principle. Stand up for every
solitary grain of truth; contend for it as for your life. Think of the snows of
the Alps, and call to mind the Waldenses, and the Albigenses, your great
forerunners. Think again, of the Lollards, the disciples of Wickcliffe; think
of your brethren in Germany, who, not many centuries ago, nay, but a century
ago, were sewn up in sacks, had their hands chopped off, and bled and died--a
glorious list of martyrs. Your whole pedigree, from the beginning to the end,
is stained with blood. From the days of John the Baptist until now, the kingdom
of heaven has been made to suffer the violence of men; and you I will you
yield? Shall these soft times, these gentle ages, take away your pristine
valour--make you the craven sons of heroic fathers? No, if you are not called
to the sufferings of a martyr, yet bear the spirit of a martyr. (C. H.
Spurgeon.)
Afraid of the excitement of religion
The Sunday services were well attended and were used of God to the
conversion of some. Each night showed fresh cases of blessing, and the last day
I was asked to visit the Bible class leader, who had been taken ill on the
Monday on entering the room he exclaimed, “This is a judgment on me.” “What, do
you mean?” said I. “Well, I prayed in public last week that the Lord would keep
all excitement out of the meetings, and He answered it by keeping me out of
them altogether, and I have not been able to get my young men to any of them.”
It is wise to distinguish between the “religion of excitement” and the
“excitement of religion.” We must never put perspiration in the place of
inspiration, or thunder in the place of lightning. (Newton Jones.)
Verse 21
David said unto Michal, It was before the Lord, which chose me
before thy father.
David dancing before the ark because of his election
I What effect had this doctrine, this experience, this inward
conviction upon David?
I. It made God the
leading thought with David.
1. This was especially the case with David in his devotion. David
that day worshipped God in spirit and in truth. The effect of this truth upon
David was also that, as
the Lord had become the great influence of his life, and the great object of
his adoration, so he was to him his supreme Lord.
II. Secondly, it
will create in us a proper disregard for human opinion.
1. In his worship David did not allow the opinions of men to weigh
with him. He worshipped “before the Lord,” and there he left it.
2. He does not seek honour from the many. David sought not the honour
which cometh from men.
3. David did not even consult the judgment of the few.
4. Beloved, the doctrines of grace put the very idea of honouring man
out of court with us.
III. Then, thirdly,
a sense of election causes a low opinion of self. David said, “I will yet be
more vile than thus, and will be base in mine own sight.” David would more and
more abase himself before the Lord. A sense of electing love will render you
base in your own sight. I will tell you why.
1. First, you will never understand why the Lord has chosen you.
Often will you sing:
“What
was there in me that could merit esteem,
Or
give the Creator delight?
’Twas
even so, Father, I ever must sing,
‘Because
it seem’d good in thy sight.’”
2. I dare say David, in a few quick thoughts, reviewed his former
estate.
3. Then the king recollected the dangers and troubles he had
experienced.
4. David’s high position must have made him feel lowly when he knew
to whom he owed it all. All the while David had a deep sense of his personal
unworthiness. He did not know his own heart fully--no man does so. But he knew
enough of himself to make him base in his own sight; for he could never think
himself worthy of the choice of God, and all that it involved. Our heart adores
and wonders as we think of the election of God. As we rise in the assurance of
the Divine choice, we sink in our valuation of ourselves.
IV. A sense of
Divine election fosters a feeling of holy brotherhood. It is wonderful how
democratic the doctrines of grace are, and how aristocratic they are too. The
chosen are all kings, and when we mix with the poorest of them we are kings
with kings. Free grace strips the proud, but it adorns the humble. David
honoured the humblest of the Lord’s chosen; for when Michal talked about what
the handmaids of his servants would say, he answered, “Of the maid-servants
which thou hast spoken of, of them shall I be had in honour.” To be esteemed by
them was a cheer to him.
V. A sense of
being chosen of God stirs a desire for the service of God.
1. Such service will be personal.
2. This personal service will be cheerful.
3. This service will be in connection with the great sacrifice.
4. This service should be thoughtful.
5. This service must be obedient.
6. This service should be practical.
7. This service must be seen at home.
If you are chosen of God you will, like David, bless your
household. You will long to see your sons and daughters brought to God.
VI. A sense of
Divine election will excite sacred enthusiasm.
1. David had an inward delight in God. God was his exceeding joy.
2. In David’s case his inward peace boiled over in holy excitement.
Before the ark he was singing, he was harping, he was worshipping, and at last
must show it by the joyful motion of his body.
3. David felt so exultant that he wished everybody to know of his joy
in God. He told all the crowd around of his delight in God; and he sang that
day, “Declare His glory among the heathen, his wonders among all people.” (C.
H. Spurgeon.)
Irrepressible praisefulness
Once robbers besieged a monastery to rob it of its treasures. The
monks carried the golden organ to a river near by, and sunk it in the water to
keep it from the robbers’ hands. At certain periods, so the legend runs, the
organ would rise out of the river and give forth such ravishing music as was
never elsewhere heard by mortal ears. Such an instrument is a truly thankful
heart--one in which is the joy of the Lord. The floods may go over it, but it
ever rises out of them and sings its sweetest songs. Nothing can ever check its
praise. It sings in the darkest night, its music rolling out into the gloom to
cheer the weary pilgrim. A thankful heart always finds something good, even
when all things seem evil.
When to shout “Glory”
Billy Bray, the Cornish preacher, was a constant visitor among the
sick and dying. On one occasion he was sitting by the beside of a Christian
brother who had been always very reticent, and afraid to confess joyously his
faith in Christ. Now, however, he wast filled with gladness. Turning to Billy,
whose beaming face and sunny words had done so much to produce this joy, he
said, “Oh, Mr. Bray, I’m so happy that, if I had the power, I’d shout ‘Glory!’”
“Hae, mon,” said Billy, “what a pity it was thee didn’t shout ‘Glory!’ when
thee hadst the power!”
Reasonableness of religious zeal
In the Natural History Museum at Central Park, New York, a
valuable butterfly may be seen. It is estimated that the insect cost its former
owner, a Pennsylvanian doctor, at least £2,000. The butterfly is to be found
only in a certain part of West Africa, and the gentleman fitted out an
expedition and maintained it for more than two years, in order that the rare
insect might be added to his entomological collection. If such zeal is shown by
one who desires to secure a butterfly, is it to be wondered at that Christians
at times display an unusual enthusiasm? Ought they not rather to do so more
widely and frequently, when the glory of God and the salvation of never-dying
souls are at stake?
──《The Biblical Illustrator》