Text -- 2 Samuel 6:3 (NET)

6:3 They loaded the ark of God on a new cart and carried it from the house of Abinadab, which was on the hill. Uzzah and Ahio, the sons of Abinadab, were guiding the new cart.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Sa 6:3

_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.

Wesley: 2Sa 6:3

Or, on the hill, as 1Sa 7:1.

JFB: 2Sa 6:3

Or a covered wagon (see on 1Sa 6:7). This was a hasty and inconsiderate procedure, in violation of an express statute (see on Num 4:15 and see Num 7:9; Num 18:3).

Clarke: 2Sa 6:3

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

TSK: 2Sa 6:3

set : etc. Heb. made the ark of God to ride, Num 4:5-12, Num 7:9; 1Sa 6:7

Gibeah : or, the hill

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Sa 6:3

The house of Abinadab in Gibeah - . Rather, on the hill (as in margin and 1Sa 7:1). It does not at all follow that Abinadab was still alive, nor can we conclude from Uzzah and Ahio being called sons of Abinadab, that they were literally his children. They may well have been sons of Eleazar and grandsons of Abinadab, or yet more remote descendants; since there is no distinct evidence that Abinadab was alive even when the ark was brought to Kirjath-jearim. The house may have retained the name of "the house of Abinadab"long after his death.

Poole: 2Sa 6:3

They set the ark upon a new cart 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 and should have known, the law of God, which commanded the priests to bear it upon their shoulders, Num 4:14,15 7:9 . But their present transports of joy at, the happy change of their affairs, and their greedy desire of having the ark removed, make them hasty and inconsiderate.

In Gibeah or, on the hill , as 1Sa 7:1 .

Uzzah and Ahio, the sons of Abinadab for Abinadab himself seems now to have been dead, or at least detained at home through infirmity or indispensable occasions.

Haydock: 2Sa 6:3

Cart, out of respect, as the Philistines had done, 1 Kings vi. 7. But God had ordered the Levites to carry it themselves, and the neglect here proved so dreadful; for which reason, David required the priests to attend when he removed the ark from the house of Obededom, 1 Paralipomenon xv. 12. ---

Gabaa means "the hill of Cariathiarim," where the ark had been in the house of Abinadab, from the time of its being restored back by the Philistines. (Challoner) ---

Hunnius would multiply the places where the ark was fixed, to show, against Catholics, that the Church is not confined to one place; (Amama) as if Catholic did not maintain the universality of the Church! (Haydock)

Gill: 2Sa 6:3

And they set the ark of God upon a new cart,.... Which was a great mistake, since it ought not to have been put upon a cart, old or new; it was to be borne upon men's shoulders, and carried by Levites only, and those of the family of Kohath, to whom no wagons were given, when others had them, for the above reason, Num 7:9; it is strange that so many priests and Levites, and of the people of Israel gathered together on that account, and David also, so well versed in the law of God, should not refer to it; perhaps they were led by the example of the Philistines, who put it in a new cart, and set it forward towards Bethshemesh, and were not punished for it; but it should have been considered they were an ignorant Heathen people, and who had no proper persons among them to bear it, and so might be dispensed with. This mistake was afterwards seen by David, and rectified, 1Ch 15:2; wherefore there is no reason to charge the text with an error or escape, and that the word "Kirjathjearim" is wanting, and to be supplied, as Spinosa ^d suggests:

and brought it out, or "after they had brought it out" ^e:

of the house of Abinadab that was in Gibeah; or which was on the hill in Kirjathjearim, 1Sa 7:1,

and Uzzah and Ahio the sons of Abinadab drew the new cart; perhaps not only Abinadab himself was dead, but Eleazar also, his eldest son, who was sanctified to keep the ark, as in 1Sa 7:1; and these might be his younger sons who at this time had the care of it, and it may be especially Uzzah.

Commentary -- Verse Notes / Footnotes

Geneva Bible: 2Sa 6:3

And they set the ark of God upon a new cart, and brought it out of the house of Abinadab that [was] in ^{( b )} Gibeah: and Uzzah and Ahio, the sons of Abinadab, drave the new cart.

^{( b )} which was a high place in the city of Baale.

Commentary -- Verse Range Notes

TSK Synopsis: 2Sa 6:1-23

1 David fetches the ark from Kirjath-jearim on a new cart.

6 Uzzah is smitten at Perez-uzzah.

9 God blesses Obed-edom for the ark.

12 David brings the ark into Zion with sacrifices, and dances before it; for which Michal despises him.

17 He places it in a tabernacle with great joy and feasting.

20 Michal, reproving David for his religious joy, is childless to her death.

Maclaren: 2Sa 6:1-12

2 Samuel 6:1-12

I. The First Section (2 Samuel 6:1-5) Describes The Joyful Reception And Procession.

The parallel account in 1 Chronicles states that Baalah, or Baale, was Kirjath-jearim. Probably the former was the more ancient Canaanitish name, and indicates that it had been a Baal sanctuary. If so, the presence of the ark there was at once a symbol and an omen, showing Jehovah's conquest over the obscene and bloody gods of the land, and forecasting His triumph over all the gods of the nations. Every Baale shall one day be a resting-place of the ark of God. The solemn designation of the ark, as called by the Name, the name of the Lord of Hosts, that dwelleth between the cherubim,' is significant on this, its reappearance after so long eclipse, and, by emphasizing its awful sanctity, prepares for the incidents which are to follow. The manner of the ark's transport was irregular; for the law strictly enjoined its being carried by the Levites by means of bearing-poles resting on their shoulders; and the copying of the Philistines' cart, though a new one was made for the purpose, indicates the desuetude into which the decencies of worship had fallen in seventy years. In the singular words in 2 Samuel 6:5, which describe David as playing before the Lord on the very unlikely things for such a purpose, all manner of instruments of fir wood,' become with all their might: even with songs,' which seems much more reasonable. A slight alteration in three letters and the transposition of two would bring our text into conformity with 1 Chronicles, and the conjectural emendation is tempting. Who ever heard of fir-wood musical instruments? The specified ones which follow were certainly not made of it, and songs could scarcely fail to be mentioned.

At all events, we see the glad procession streaming out of the little city buried among its woods; the cart drawn by meek oxen, and loaded with the unadorned wooden chest, in the midst; the two sons or descendants of its faithful custodian honored to be the teamsters; the king with the harp which had cheered him in many a sad hour of exile; and the crowd making a joyful noise before the Lord,' which might sound discord in our ears, as some lifted up shrill songs, some touched stringed instruments, some beat on timbrels, some rattled metal rods with movable rings, and some clashed cymbals together. It was a wild scene, in which there was a dangerous resemblance to the frantic jubilation's of idolatrous worship. No doubt there were true hearts in that crowd, and none truer than David's. No doubt we have to beware of applying our Christian standards to these early times, and must let a good deal that is sensuous and turbid pass, as, no doubt, God let it pass. But confession of sin in leaving the ark so long forgotten would have been better than this tumultuous joy; and if there had been more trembling in it, it would not have passed so soon into wild terror. Still, on the other hand, that rejoicing crowd does represent, though in crude form, the effect which the consciousness of God's presence should ever have. 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 lifeThat 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.

II. The Second Section Contains The Dread Vindication Of The Sanctity Of The Ark,

Which changed joy into terror, and silenced the songs. At some bad place in the rocky and steep track, the oxen stumbled or were restive. The spot is called in Samuel the threshing-floor of Nachon,' but in Chronicles the owner is named Chidon.' As the former word means a stroke and the latter destruction,' they are probably not to be taken as proper names, but as applied to the place after this event. The name given by David, however--Perez-uzzah--proved the more permanent to this day.' Uzzah, who was driving while his brother went in front to pilot the way, naturally stretched out his hand to steady his freight, just as if it had been a sack of corn; and, as if he had touched an electric wire, fell dead, as the story graphically says, by the ark of God.' What confusion and panic would agitate the joyous singers, and how their songs would die on their lips!

What harm was there in Uzzah's action? It was most natural, and, in one point of view, commendable. Any careful waggoner would have done the same with any valuable article he had in charge. Yes; that was just the point of his error and sin, that he saw no difference between the ark and any other valuable article. His intention to help was right enough; but there was profound insensibility to the awful sacredness of the ark, on which even its Levitical bearers were forbidden to lay hands. All his life Uzzah had been accustomed to its presence. It had been one of the familiar pieces of furniture in Abinadab's house, and, no doubt, familiarity had had its usual effect. Do none of us ministers, teachers, and others, to whom the gospel and the worship and ordinances of the Church have been familiar from infancy, treat them in the same fashion? Many a hand is laid on the ark, sometimes to keep it from falling, with more criminal carelessness of its sacredness than Uzzah showed. Note, too, how swiftly an irreverent habit of treating holy things grows. The first error was in breaking the commanded order for removal of the ark by the Levites. Once in the cart, the rest follows. The smallest breach in the feeling of awe and reverence will soon lead to more complete profanation. There is nothing more delicate than the sense of awe. Trifled with ever so little, it speedily disappears. There is far too little of it in our modern religion. Perfect love casts out fear and deepens awe which hath not torment.

Was not the punishment in excess of the sin? We must remember the times, the long neglect of the ark, the decay of religion in Saul's reign, the critical character of the moment as the beginning of a new era, when it was all-important to print deep the impression of sanctity, and the rude material which had to be dealt with; and we must not forget that God, in His punishments, does not adopt men's ideas of death as such a very dreadful thing. Many since have followed in David's wake, and been displeased, because the Lord broke forth upon Uzzah'; but he and they have been wrong. He ought to have known better, and to have understood the lesson of the solemn corpse that lay there by the ark; instead of which he gives way to mere terror, and was afraid of the Lord.' David afraid of the Lord! What had become of the rapturous love and strong trust which ring clear through his psalms? Is this the man who called God his rock and fortress and deliverer, his buckler and the horn of his salvation and his high tower, and poured out his soul in burning words, which glow yet through all the centuries and the darkness of earth? It was ill for David to fall thus below himself, but well for us that the eclipse of his faith and love should be recorded, to hearten us, when the like emotions fall asleep in our souls. His consciousness of impurity was wholesome and sound, but his cowering before the ark, as if it were the seat of arbitrary anger, which might flame out destruction for no discernible reason, was a woeful darkening of his loving insight into the heart of God.

III. The Blessings On The House Of Obededom And The Glad Removal Of The Ark To Jerusalem.

The last section (2 Samuel 6:10-12) gives us the blessings on the house of Obed-edom and the glad removal of the ark to Jerusalem. Obed-edom is called a Gittite,' or man of Gath; but he does not appear to have been a Philistine immigrant, but a native of another Gath, a Levitical city, and himself a Levite. There is an Obededom in the lists of David's Levites in Chronicles who is probably the same man. He did not fear to receive the ark, and, worthily received, the presence which had been a source of disaster and death to idolaters, to profanely curious priers into its secret, and to presumptuous irreverence, became a fountain of unbroken blessing. This twofold effect of the same presence is but a symbol of a solemn law which runs through all life, and is especially manifest in the effects of Christ's work upon men. Everything has two handles, and it depends on ourselves by which of them we lay hold of it, and whether we shall receive a shock that kills, or blessings. The same circumstances of poverty, or wealth, or sorrow, or temptation, make one man better and another worse. The same presence of God will be to one man a joy; to another, a terror. What maketh heaven, that maketh hell.' The same gospel received is the fountain of life, purity, peace; and, rejected or neglected, is the source of harm and death. Jesus Christ is set for the fall and rising again of many.' Either He is the savoir of life unto life, the rock on which we build, or He is the savoir of death unto death, the stone on which we stumble and break our limbs.

MHCC: 2Sa 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, Mat 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.

Matthew Henry: 2Sa 6:1-5

We have not heard a word of the ark since it was lodged in Kirjath-jearim, immediately after its return out of its captivity among the Philistines (1Sa 7:1, 1Sa 7:2), except that, once, Saul called for it, 1Sa 14:18. That which in former days had made so great a figure is now thrown aside, as a neglected thing, for many years. And, if now the ark was for so many years in a house, let it not seem strange that we find the church so long in the wilderness, Rev 12:14. Perpetual visibility is no mark of the true church. God is graciously present with the souls of his people even when they want the external tokens of his presence. But now that David is settled in the throne the honour of the ark begins to revive, and Israel's care of it to flourish again, wherein also, no doubt, the good people among them had been careful, but they lacked opportunity. See Phi 4:10.

I. Here is honourable mention made of the ark. Because it had not been spoken of a great while, now that it is spoken of observe how it is described (2Sa 6:2): it is the ark of God whose name is called by the name of the Lord of hosts that dwelleth between the cherubim, or at which the name, even the name of the Lord of hosts, was called upon, or upon which the name of the Lord of hosts was called, or because of which the name is proclaimed, the name of the Lord of hosts (that is, God was greatly magnified in the miracles done before the ark), or the ark of God, who is called the name (Lev 24:11, Lev 24:16), the name of the Lord of hosts, sitting on the cherubim upon it. Let us learn hence, 1. To think and speak highly of God. He is the name above every name, the Lord of hosts, that has all the creatures in heaven and earth at his command, and receives homage from them all, and yet is pleased to dwell between the cherubim, over the propitiatory or mercy-seat, graciously manifesting himself to his people, reconciled in a Mediator, and ready to do them good. 2. To think and speak honourably of holy ordinances, which are to us, as the ark was to Israel, the tokens of God's presence (Mat 28:2), and the means of our communion with him, Psa 27:4. It is the honour of the ark that it is the ark of God; he is jealous for it, is magnified in it, his name is called upon it. The divine institution puts a beauty and grandeur upon holy ordinances, which otherwise have no form nor comeliness. Christ is our ark. In and by him God manifests his favour and communicates his grace to us, and accepts our adoration and addresses.

II. Here is an honourable attendance given to the ark upon the removal of it. Now, at length, it is enquired after, David made the motion (1Ch 13:1-3), and the heads of the congregation agreed to it, 2Sa 6:4. All the chosen men of Israel are called together to grace the solemnity, to pay their respect to the ark, and to testify their joy in its restoration. The nobility and gentry, elders and officers, came to the number of 30,000 (2Sa 6:1), and the generality of the common people besides (1Ch 13:5); for, some think, it was done at one of the three great festivals. This would make a noble cavalcade, and would help to inspire the young people of the nation, who perhaps had scarcely heard of the ark, with a great veneration for it, for this was certainly a treasure of inestimable value which the king himself and all the great men waited upon, and were a guard to.

III. Here are great expressions of joy upon the removal of the ark, 2Sa 6:5. David himself, and all that were with him that were musically inclined, made use of such instruments as they had to excite and express their rejoicing upon this occasion. It might well put them into a transport of joy to see the ark rise out of obscurity and move towards a public station. It is better to have the ark in a house than not at all, better in a house than a captive in Dagon's temple; but it is very desirable to have it in a tent pitched on purpose for it, where the resort to it may be more free and open. As secret worship is better the more secret it is, so public worship is better the more public it is; and we have reason to rejoice when restraints are taken off, and the ark of God finds welcome in the city of David, and has not only the protection and support, but the countenance and encouragement, of the civil powers; for joy of this they played before the Lord. Note, Public joy must always be as before the Lord, with an eye to him and terminating in him, and must not degenerate into that which is carnal and sensual. Dr. Lightfoot supposes that, upon this occasion, David penned the 68th Psalm, because it begins with that ancient prayer of Moses at the removing of the ark, Let God arise, and let his enemies be scattered; and notice is taken there (v. 25) of the singers and players on instruments that attended, and (v. 27) of the princes of several of the tribes; and perhaps those words in the last verse, O God, thou art terrible out of thy holy places, were added upon occasion of the death of Uzzah.

IV. Here is an error that they were guilty of in this matter, that they carried the ark in a cart or carriage, whereas the priests should have carried it upon their shoulders, 2Sa 6:3. The Kohathites that had the charge of the ark had no wagons assigned them, because their service was to bear it upon their shoulders, Num 7:9. The ark was no such heavy burden but that they might, among them, have carried it as far as Mount Sion upon their shoulders, they needed not to put it in a cart like a common thing. It was no excuse for them that the Philistines had done so and were not punished for it; they knew no better, nor had they any priests or Levites with them to undertake the carrying of it; better carry it in a cart than that any of Dagon's priests should carry it. Philistines may cart the ark with impunity; but, if Israelites do so, they do it at their peril. And it mended the matter very little that it was a new cart; old or new, it was not what God had appointed. I wonder how so wise and good a man as David was, that conversed so much with the law of God, came to be guilty of such an oversight. We will charitably hope that it was because he was so extremely intent upon the substance of the service that he forgot to take care of this circumstance.

Keil-Delitzsch: 2Sa 6:1-10

2Sa 6:1

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

2Sa 6:2

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

2Sa 6:3-4

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

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

2Sa 6:5

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

2Sa 6:6-7

When the procession had reached the threshing-floor of Nachon , Uzzah stretched out his hand to lay hold of the ark, i.e., to keep it from falling over with the cart, because the oxen slipped. And the wrath of the Lord was kindled, and God slew Uzzah upon the spot. Goren nachon means "the threshing-floor of the stroke"( nachon from נכה , not from כּוּן ); in the Chronicles we have goren chidon , i.e., the threshing-floor of destruction or disaster ( כּידון = כּיד , Job 21:20). Chidon is probably only an explanation of nachon, so that the name may have been given to the threshing-floor, not from its owner, but from the incident connected with the ark which took place there. Eventually, however, this name was supplanted by the name Perez-uzzah (2Sa 6:8). The situation of the threshing-floor cannot be determined, as all that we can gather from this account is that the house of Obed-edom the Gathite was somewhere near it; but no village, hamlet, or town is mentioned.

(Note: If it were possible to discover the situation of Gath-rimmon, the home of Obed-edom (see at 2Sa 6:10), we might probably decide the question whether Obed-edom was still living in the town where he was born or not. But according to the Onom ., Kirjath-jearim was ten miles from Jerusalem, and Gath-rimmon twelve, that is to say, farther off. Now, if these statements are correct, Obed-edom's house cannot have been in Gath-rimmon.)

Jerome paraphrases הבּקר שׁמטוּ כּי thus: "Because the oxen kicked and turned it (the ark over."But שׁמט does not mean to kick; its true meaning is to let go, or let lie (Exo 23:11; Deu 15:2-3), hence to slip or stumble. The stumbling of the animals might easily have turned the cart over, and this was what Uzzah tried to prevent by laying hold of the ark. God smote him there "on account of the offence"( שׁל , ἁπ. λεγ. from שׁלה , in the sense of erring, or committing a fault). The writer of the Chronicles gives it thus: "Because he had stretched out his hand to the ark,"though of course the text before us is not to be altered to this, as Thenius and Bertheau suggest.

2Sa 6:8

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

2Sa 6:9-10

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

Constable: 2Sa 1:1--8:18

V. DAVID'S TRIUMPHS chs. 1--8

The first 20 chapters of 2 Samuel are divisible into four units each of which ends with a list of names that is four verses long (1:1-3:5; 3:6-5:16; 5:17-8:18; 9:1-20:26).² The first two units conclude with lists of David's sons that were born to him first in Hebron and then in Jerusalem. The second two units end with lists of David's officials. This structural division is helpful to observe because it clarifies the writer's intent in 2 Samuel: to provide a record of the consolidation of Israel's monarchy. The first three units are generally positive and describe David's triumphs whereas the last unit is generally negative and relates David's troubles.

In chapters 1-8 the writer's fertility motif reaches a climax in his description of David's reign. 1:1 and 8:13 form an inclusio that surrounds this section.³

"The thesis of the author--that Israel is blessed with fertility when the nation (and the epitome of the nation, the king) is following the [Mosaic] covenant--is demonstrated in these chapters."⁴

Constable: 2Sa 5:17--9:1

C. The Establishment of the Kingdom 5:17-8:18

"As the story of David's accession to kingship over Judah (1:1-3:5) parallels that of his accession to the throne of Israel (3:6-5:16), each concluding with a list of his sons (3:2-5; 5:13-16), so the account of his powerful reign (5:17-8:18) parallels that of his court history (chs. 9-20), each concluding with a roster of his officials (8:15-18; 20:23-26)."⁶⁸

Constable: 2Sa 6:1-23

2. David's moving of the ark to Jerusalem ch. 6

This chapter also reveals David's viewpoint on God and what resulted from it.

"In light of . . . Akkadian and Phoenician parallels . . . we are in a position to understand 2 Samuel 6 as the record of a historically unique cultic event, viz., the ritual dedication of the City of David as the new religious and political capital of the Israelites, the people of Yahweh. The purpose of the ceremony was the sanctification of the City of David for the installation of the ark in the hope that Yahweh's presence would assure the success of David's government and the welfare of the people."⁷⁴

Chapter 6 has a symetrical construction.

"A. David's unsuccessful attempt to transport the ark (6:1-5

B. Judgment against Uzzah (6:6-11)

A'. David's successful attempt to transport the ark (6:12-19)

B'. Judgment against Michal (6:20-23)"⁷⁵

Constable: 2Sa 6:1-11

The first move 6:1-11

Baale-judah (v. 2) may have been the later name of Kiriath-jearim (cf. Josh. 15:9-10).⁷⁶ This was where the ark had evidently rested since the Israelites had moved it from Bethshemesh in Samuel's days (1 Sam. 6; cf. Ps. 132:6-8).⁷⁷

David wanted to bring the ark into his capital because it symbolized the Lord's presence. As we have seen, David did not believe superstitiously that the ark for its own sake would bring blessing wherever it went. He viewed Yahweh as the real source of blessing. However, he wanted the people to see that it was important that Israel's God, and what represented Him, should be at the center of national life. Unfortunately he did not move the ark according to the specifications of the Mosaic Law but according to customary practice (cf. 1 Sam. 6:7-8). Priests were to carry it on poles (Exod. 25:14), not on a cart. Furthermore no one was to touch it (cf. Num. 4:19-20). God's symbolic entrance into Jerusalem was a cause for great celebration. David was apparently angry because he expected God to bless his efforts. God taught him that obedience is more important than good intentions and religious ritual (1 Sam. 15:22). David learned a lesson about God's holiness, too.

"He who had experienced wonderful protection over the years from the Lord his God, and had known unusual intimacy with him, had to come to terms with the fact that he had oversteped the mark, and presumed upon the relationship, by failing to observe the regulations laid down to safeguard respect for God's holiness. Though Jesus taught us to call God our Father, he also taught us to pray hallowed be they name,' implying the need to pay careful attention lest privilege becomes presumption."⁷⁸

The death of Uzzah was a lesson similar to the deaths of Nadab and Abihu (Lev. 10:1-2), Achan (Josh. 7), and Ananias and Saphira (Acts 5:1-11). All these people failed to take God seriously at the beginning of a new phase of His kingdom rule. What we do is important, but how we do it is also important. Coming close to doing God's will is not enough even though we have the best of motives; David wanted to honor God. We need to practice fanatical obedience; we need radical commitment to God's will as His disciples.

During the three months the ark stayed with Obed-edom David evidently did some Bible study and discovered how God had said His people should move it (cf. 1 Chron. 15:1-13). Obed-edom came from the Levitical town of Gath-rimmon in Dan (Josh. 21:24; 19:45). His house appears to have been on the southwestern hill of Jerusalem.⁷⁹

Guzik: 2Sa 6:1-23

2 Samuel 6 - David Brings the Ark of God into Jerusalem

Psalm 132 is commonly associated with the events of this chapter.

A. The failed first attempt.

1. (1-2) Bringing the ark of God to Jerusalem.

Again David gathered all the choice men of Israel, thirty thousand. And David arose and went with all the people who were with him from Baale Judah to bring up from there the ark of God, whose name is called by the Name, the LORD of Hosts, who dwells between the cherubim.

a. David gathered all the choice men of Israel: David gathered so many of his best soldiers because bringing the ark to Jerusalem was an important step towards providing a central place of worship for all of Israel.

b. To bring up from there the ark of God: This was the Ark of the Covenant, which God commanded Moses to make more than 400 years before David's time. It was a wood box (the word ark means "box" or "chest") completely covered with gold and with an ornate gold lid or top known as the mercy seat.

i. The ark of God was 3 feet 9 inches long, 2 feet 3 inches wide and 2 feet 3 inches high. In it were the tablets of the law that Moses brought down from Mount Sinai, a jar of manna, and the Aaron's rod that miraculously budded as a confirmation of his leadership.

c. The LORD of Hosts, who dwells between the cherubim: The ark of God represented the immediate presence and glory of God in Israel. David considered it a high priority to bring the ark out of obscurity and back into prominence. David wanted Israel to be alive with a sense of the near presence and glory of God.

i. The last we saw of the ark of God was when it came back from the land of the Philistines in 1 Samuel 7:1. It sat at the house of Abinadab for some 70 years. David had a great motive - to emphasize the presence and glory of God in Israel.

2. (3-5) The Ark is brought out with great joy.

So they set the ark of God on a new cart, and brought it out of the house of Abinadab, which was on the hill; and Uzzah and Ahio, the sons of Abinadab, drove the new cart. And they brought it out of the house of Abinadab, which was on the hill, accompanying the ark of God; and Ahio went before the ark. Then David and all the house of Israel played music before the LORD on all kinds of instruments of fir wood, on harps, on stringed instruments, on tambourines, on sistrums, and on cymbals.

a. So they set the ark of God on a new cart: Transporting the ark on a cart was against God's specific command. The ark was designed to be carried (Exodus 25:12-15) and was only to be carried by Levites of the family of Koath (Numbers 4:15).

i. Why did God command the ark to be carried? It was probably because there was to be nothing mechanical about the ark, which represented His presence. "The ark was nothing less than the burden of the Lord, and the burden of the Lord was to be carried on the hearts of the Levites." (Redpath)

ii. We can imagine what these men thought. "Look - we have a new cart for the ark of God. God will be very pleased at our fancy new cart." They thought that a new technology or luxury could cover over their ignorant disobedience.

iii. "We want God's presence very much, don't we? But we like to hitch His presence to some of our new carts. We like to add Him to our list of organizations, to load Him on top of the mechanics of a busy life, and then drive. How much of our service is really in the energy of the flesh, I wonder! So often we put forth our hands, but not our hearts." (Redpath)

iv. "It is not new things we need, but new fire." (John Wesley)

v. This Philistines transported the ark on a cart in 1 Samuel 6:10-11. They got away with it because they were Philistines, but God expected more from His people. Israel was to take their example from God's Word, not from the innovations of the Philistines.

b. Uzzah and Ahio, the sons of Abinadab, drove the new cart: The meaning of the names of these sons of Abinadab paint a meaningful picture. Uzzah means "strength" and Ahio means "friendly."

i. Much service for the LORD is like this - a new cart, a big production, with strength leading and friendly out front - yet all done without inquiring of God or looking to His will. Surely David prayed for God's blessing on this big production, but he didn't inquire of God regarding the production itself. This was a good thing done the wrong way.

c. Then David and all the house of Israel played music before the LORD: Judging from the importance of the occasion and all the instruments mentioned, this was quite a production. The atmosphere was joyful, exciting, and engaging. The problem was that none of it pleased God because it was all in disobedience to His word.

i. We are often tempted to judge a worship experience by how it makes us feel. But when we realize that worship is about pleasing God, we are driven to His word so we can know how He wants to be worshipped.

ii. It's hard to grab hold of in our consumer-oriented culture, but it isn't all about what pleases us. It's all about what pleases God.

3. (6-7) Uzzah is struck dead for touching the ark.

And when they came to Nachon's threshing floor, Uzzah put out his hand to the ark of God and took hold of it, for the oxen stumbled. Then the anger of the LORD was aroused against Uzzah, and God struck him there for his error; and he died there by the ark of God.

a. When they came to Nachon's threshing floor: At a threshing floor the whole stalks of wheat are gathered and the chaff is separated from the wheat. There was a lot of chaff in this production, and God will blow away the chaff at Nachon's threshing floor.

b. Uzzah put out his hand to the ark of God and took hold of it: This was strictly forbidden. Regarding the transporting of the ark Numbers 4:15 says, they shall not touch any holy thing lest they die.

i. Uzzah made a decision in a moment to disregard God's command and do what seemed right to him. Even our decisions made in a moment matter before God.

c. God struck him there for his error: God fulfilled the ominous promise of Numbers 4:15 and struck Uzzah. David wanted Israel to know the presence of the LORD and God showed up at Nachon's threshing floor - but not in the way anyone wanted.

i. What was the error of Uzzah? It was more than just a reflex action or instinct. God struck Uzzah because his action was based upon a critical error in thinking.

· Uzzah erred in thinking it didn't matter who transported the ark

· Uzzah erred in thinking it didn't matter how the ark was transported

· Uzzah erred in thinking he knew all about the ark because it was in his father's house for so long

· Uzzah erred in thinking that God couldn't take care of the ark of Himself

· Uzzah erred in thinking that the ground of Nachon's threshing floor was less holy than his own hand

ii. "He saw no difference between the ark and any other valuable article. His intention to help was right enough; but there was a profound insensibility to the awful sacredness of the ark, on which even its Levitical bearers were forbidden to lay hands." (Maclaren)

4. (8-9) David reacts with anger and fear.

And David became angry because of the Lord's outbreak against Uzzah; and he called the name of the place Perez Uzzah to this day. David was afraid of the LORD that day; and he said, "How can the ark of the LORD come to me?"

a. David became angry because of the Lord's outbreak: David's anger was based in confusion. He couldn't understand why his good intentions weren't enough. God is concerned with both our intentions and our actions.

b. How can the ark of the LORD come to me? David knew it was important to bring the ark of the LORD into the center of Israel's life. He wanted all Israel to be excited about the presence and glory of God. Because of what happened to Uzzah, David felt he couldn't do what God wanted him to do.

i. David's response in the rest of the chapter shows that he found the answer to his question. He answered the question with the thought later expressed in Isaiah 8:20: To the law and to the testimony! David found the answer in God's word.

B. The successful second attempt

1. (10-12a) David leaves the ark with Obed-Edom.

So David would not move the ark of the LORD with him into the City of David; but David took it aside into the house of Obed-Edom the Gittite. The ark of the LORD remained in the house of Obed-Edom the Gittite three months. And the LORD blessed Obed-Edom and all his household. Now it was told King David, saying, "The LORD has blessed the house of Obed-Edom and all that belongs to him, because of the ark of God."

a. David took it aside into the house of Obed-Edom: David did this in fulfillment of God's word. Obed-Edom was a Levite of the family of Koath (1 Chronicles 26:4). This was the family within the tribe of Levi that God commanded to transport and take care of the ark (Numbers 4:15).

b. And the LORD blessed Obed-Edom and all his household: When God's Word was obeyed and His holiness was respected blessing followed. God wanted the ark to be a blessing for Israel, not a curse. We might say that the curse didn't come from God's heart but from man's disobedience.

2. (12b-15) The ark successfully comes to Jerusalem.

So David went and brought up the ark of God from the house of Obed-Edom to the City of David with gladness. And so it was, when those bearing the ark of the LORD had gone six paces, that he sacrificed oxen and fatted sheep. Then David danced before the LORD with all his might; and David was wearing a linen ephod. So David and all the house of Israel brought up the ark of the LORD with shouting and with the sound of the trumpet.

a. So David went and brought up the ark of God from the house of Obed-Edom to the City of David with gladness: David was glad to know that the presence and glory of God could bring blessing instead of a curse. He was also glad to see that when they obeyed God they were blessed.

i. David explained to the priests why God struck out against them in their first attempt to bring the ark to Jerusalem in 1 Chronicles 15:13: For because you did not do it the first time, the LORD our God broke out against us, because we did not consult Him about the proper order.

ii. When the worship was in the proper order it was still filled with gladness and joy. It is a mistake to feel that "real" worship must be subdued or solemn or only in a minor key.

b. When those bearing the ark of the LORD had gone six paces, that he sacrificed oxen and fatted sheep: This was elaborate, excessive, over-the-top sacrifice. This excess of sacrifice communicated atonement, consecration, and longing for fellowship.

i. 1 Chronicles 15:11-15 shows us that David specifically commanded the priests to carry the ark the right way - on their shoulders. We often think that a "new cart" or "strength" or a "friendly" manner is the way to bring for the presence and glory of God. But God always wants His presence and glory to come on the shoulders of consecrated, obedient, praising, men and women.

ii. It also showed that David brought the ark to Jerusalem with a big production - bigger than the first attempt. David was wise enough to know that the problem with the first attempt wasn't that it was a big production, but that it was a big production that came from man and not God.

c. David danced before the LORD with all his might: David didn't hold back anything in his own expression of worship. He didn't dance out of obligation but out of heartfelt worship. He was glad to bring the ark of the LORD into Jerusalem according to God's word.

i. This expression of David's heart showed that he had a genuine emotional link to God. There are two great errors in this area - the error of making emotions the center of our Christian life and the error of an emotionally detached Christian life. In the Christian life emotions must not be manipulated and they must not be repressed.

ii. We don't think that dancing is strange when the baseball player rounds the bases after the game winning home run. We don't think it is strange when the winning touchdown is scored or when our own child scores a goal. We think nothing at hands raised at a concert or a touchdown. Why should we think them strange in worship to God?

d. David was wearing a linen ephod: It is a mistake to think that David was immodest. 1 Chronicles 15:27 indicates that David was dressed just like all the other priests and Levites in this procession.

i. From our knowledge of ancient and modern culture we can surmise that David's dance wasn't a solo performance. He probably danced with simple rhythmic steps together with other men in the way one might see Orthodox Jewish men today dance. In this context, David's linen ephod means he set aside his royal robes and dressed just like everyone else in the procession.

ii. We might also point out that David's dancing was appropriate in the context. This was a parade with a marching band, a grand procession. David's dancing fit right in. If David did this as the nation gathered on the Day of Atonement it would be out of context and wrong.

3. (16-19) David brings everyone present into the worship experience and the fellowship meal.

Now 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 whirling before the LORD; and she despised him in her heart. So they brought the ark of the LORD, and set it in its place in the midst of the tabernacle that David had erected for it. Then David offered burnt offerings and peace offerings before the LORD. And when David had finished offering burnt offerings and peace offerings, he blessed the people in the name of the LORD of hosts. Then he distributed among all the people, among the whole multitude of Israel, both the women and the men, to everyone a loaf of bread, a piece of meat, and a cake of raisins. So all the people departed, everyone to his house.

a. She despised him in her heart: David's wife Michal didn't appreciate David's exuberant worship. She felt it wasn't dignified for the King of Israel to express his emotions before God.

i. "No doubt, there are particularly nice and dainty people who will censure God's chosen if they live wholly to his praise, and they will call them eccentric, old-fashioned, obstinate, absurd, and I don't know what besides. From the window of their superiority they look down upon us." (Spurgeon)

b. They brought the ark of the LORD, and set it in its place in the midst of the tabernacle: After many years - since the ark was lost in battle - the ark is returned to the tabernacle and set in the most holy place. The emblem of God's presence and glory was set at its proper place in Israel.

c. Then David offered burnt offerings and peace offerings before the LORD: The burnt offerings spoke of consecration. The peace offerings spoke of fellowship. This was a day of great consecration and fellowship with God. It was also a great barbeque.

4. (20) Michal's complaint.

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 today, uncovering himself today in the eyes of the maids of his servants, as one of the base fellows shamelessly uncovers himself!"

a. David returned to bless his household: After this day of great victory David came home to bring a blessing to his whole family.

b. How glorious was the king of Israel today: With biting sarcasm, Michal's criticism could have ruined this whole day for David. He might have expected such an attack after such a remarkable day of victory. "Pirates look out for loaded vessels." (Spurgeon)

i. A cynic once said, "No good deed goes unpunished." Sometimes it feels like that!

c. Uncovering himself today: Michal seems to indicated that she didn't object to David's dancing, but to what David wore when he set aside his royal robes and danced as a man just like the other men celebrating in the procession. David acted as if he were just another worshipper in Israel.

5. (21-23) David's rebuke of Michal

So David said to Michal, "It was before the LORD, who chose me instead of your father and all his house, to appoint me ruler over the people of the LORD, over Israel. Therefore I will play music before the LORD. And I will be even more undignified than this, and will be humble in my own sight. But as for the maidservants of whom you have spoken, by them I will be held in honor." Therefore Michal the daughter of Saul had no children to the day of her death.

a. It was before the LORD: David didn't let Michal's sarcastic criticism ruin his day. He simply explained the truth: "I did it for God, not for you."

i. This is not a justification for everything in the context of worship. When David considered the context of the procession and the whole setting his conscience was clear. He knew his dancing wasn't inappropriate to the setting or context. Someone who acts inappropriately to the setting or context of a meeting can't simply justify it by saying, "It was before the LORD."

b. To appoint me ruler over the people of the LORD: "David did not say, 'Over my people': he acknowledged that they were not his people, but Jehovah's people. He was only lieutenant-governor; the Lord was still the great King of Israel." (Spurgeon)

c. And will be humble in my own sight: What David did was humbling to him. He didn't dance to show others how spiritual he was.

i. "David would more and more abase himself before the Lord. He felt that whatever Michal's opinion of him might be, it could not be more humbling than his own view of himself. Brother, if any man thinks ill of you, do not be angry with him; for you are worse than he thinks you to be." (Spurgeon)

d. Therefore Michal the daughter of Saul had no children to the day of her death: Michal's barrenness was not necessarily the result of Divine judgment. It may be that David never had marital relations with her again. Nevertheless, the principle stands: there is often barrenness in the life and ministry of the overly critical.

© 2002 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 2 Samuel (Book Introduction)

THE FIRST AND SECOND BOOKS OF SAMUEL. The two were, by the ancient Jews, conjoined so as to make one book, and in that form could be called the Book of Samuel with more propriety than now, the second being wholly occupied with the relation of transactions that did not take place till after the death of that eminent judge. Accordingly, in the Septuagint and the Vulgate, it is called the First and Second Books of Kings. The early portion of the First Book, down to the end of the twenty-fourth chapter, was probably written by Samuel; while the rest of it and the whole of the Second, are commonly ascribed to Nathan and Gad, founding the opinion on 1Ch 29:29. Commentators, however, are divided about this, some supposing that the statements in 1Sa 2:26; 1Sa 3:1, indicate the hand of the judge himself, or a contemporary; while some think, from 1Sa 6:18; 1Sa 12:5; 1Sa 27:6, that its composition must be referred to a later age. It is probable, however, that these supposed marks of an after-period were interpolations of Ezra. This uncertainty, however, as to the authorship does not affect the inspired authority of the book, which is indisputable, being quoted in the New Testament (1Sa 13:14 in Act 13:22, and 2Sa 7:14 in Heb 1:5), as well as in many of the Psalms.

JFB: 2 Samuel (Outline)

• AN AMALEKITE BRINGS TIDINGS OF SAUL'S DEATH. (2Sa. 1:1-16)
• DAVID LAMENTS SAUL AND JONATHAN. (2Sa 1:17-27)
• DAVID, BY GOD'S DIRECTION, GOES UP TO HEBRON, AND IS MADE KING OVER JUDAH. (2Sa 2:1-7)
• SIX SONS BORN TO DAVID. (2Sa 3:1-5)
• ABNER REVOLTS TO DAVID. (2Sa 3:6-12)
• JOAB KILLS ABNER. (2Sa 3:22-30)
• BAANAH AND RECHAB SLAY ISH-BOSHETH, AND BRING HIS HEAD TO HEBRON. (2Sa 4:1-2)
• DAVID CAUSES THEM TO BE PUT TO DEATH. (2Sa 4:10-12)
• THE TRIBES ANOINT DAVID KING OVER ISRAEL. (2Sa 5:1-5)
• HE TAKES ZION FROM THE JEBUSITES. (2Sa 5:6-12)
• ELEVEN SONS BORN TO HIM. (2Sa 5:13-16)
• HE SMITES THE PHILISTINES. (2Sa 5:17-25)
• DAVID FETCHES THE ARK FROM KIRJATH-JEARIM ON A NEW CART. (2Sa 6:1-5)
• UZZAH SMITTEN. (2Sa 6:6-11)
• DAVID AFTERWARDS BRINGS THE ARK TO ZION. (2Sa 6:12-19)
• MICHAL'S BARRENNESS. (2Sa 6:20-23)
• NATHAN APPROVES THE PURPOSE OF DAVID TO BUILD GOD A HOUSE. (2Sa 7:1-3)
• DAVID'S PRAYER AND THANKSGIVING. (2Sa 7:18-29)
• DAVID SUBDUES THE PHILISTINES, AND MAKES THE MOABITES TRIBUTARY. (2Sa 8:1-2)
• HE SMITES HADADEZER AND THE SYRIANS. (2Sa 8:3-14)
• HIS REIGN. (2Sa 8:15-18)
• DAVID SENDS FOR MEPHIBOSHETH. (2Sa 9:1-12)
• DAVID'S MESSENGERS, SENT TO COMFORT HANUN, ARE DISGRACEFULLY TREATED. (2Sa 10:1-5)
• THE AMMONITES OVERCOME. (2Sa 10:6-14)
• THE SYRIANS DEFEATED. (2Sa 10:15-19)
• JOAB BESIEGES RABBAH. (2Sa 11:1)
• DAVID COMMITS ADULTERY WITH BATH-SHEBA. (2Sa 11:2-12)
• URIAH SLAIN. (2Sa 11:14-27)
• NATHAN'S PARABLE. (2Sa 12:1-6)
• HE APPLIES IT TO DAVID, WHO CONFESSES HIS SIN, AND IS PARDONED. (2Sa 12:7-23)
• SOLOMON IS BORN. (2Sa 12:24-25)
• RABBAH IS TAKEN. (2Sa 12:26-31)
• AMNON LOVES TAMAR. (2Sa 13:1-5)
• HE DEFILES HER. (2Sa. 13:6-27)
• AMNON IS SLAIN. (2Sa 13:28-36)
• ABSALOM FLEES TO TALMAI. (2Sa 13:37-39)
• JOAB BRINGS ABSALOM TO JERUSALEM. (2Sa 14:22-33)
• ABSALOM STEALS THE HEARTS OF ISRAEL. (2Sa 15:1-9)
• HE FORMS A CONSPIRACY. (2Sa 15:10-12)
• DAVID FLEES FROM JERUSALEM. (2Sa. 15:13-37)
• ZIBA, BY FALSE SUGGESTIONS, CLAIMS HIS MASTER'S INHERITANCE. (2Sa 16:1-4)
• SHIMEI CURSES DAVID. (2Sa 16:5-19)
• AHITHOPHEL'S COUNSEL. (2Sa 16:20-23)
• SECRET INTELLIGENCE SENT TO DAVID. (2Sa 17:15-22)
• AHITHOPHEL HANGS HIMSELF. (2Sa 17:23-29)
• DAVID REVIEWING THE ARMIES. (2Sa 18:1-4)
• GIVES THEM CHARGE OF ABSALOM. (2Sa 18:5-13)
• HE IS SLAIN BY JOAB. (2Sa. 18:14-32)
• JOAB CAUSES THE KING TO CEASE MOURNING. (2Sa 19:1-8)
• THE ISRAELITES BRING THE KING BACK. (2Sa. 19:9-43)
• SHEBA MAKES A PARTY IN ISRAEL. (2Sa 20:1-9)
• AMASA IS SLAIN. (2Sa 20:10-13)
• JOAB PURSUES SHEBA UNTO ABEL. (2Sa 20:14-15)
• A WISE WOMAN SAVES THE CITY BY SHEBA'S HEAD. (2Sa 20:16-22)
• DAVID'S GREAT OFFICERS. (2Sa 20:23-26)
• THE THREE YEARS' FAMINE FOR THE GIBEONITES CEASE BY HANGING SEVEN OF SAUL'S SONS. (2Sa 21:1-9)
• RIZPAH'S KINDNESS UNTO THE DEAD. (2Sa 21:10-11)
• DAVID BURIES THE BONES OF SAUL AND JONATHAN IN THEIR FATHER'S SEPULCHER. (2Sa 21:12-22)
• DAVID PROFESSES HIS FAITH IN GOD'S PROMISES. (2Sa 23:1-7)
• A CATALOGUE OF HIS MIGHTY MEN. (2Sa. 23:8-39)
• DAVID NUMBERS THE PEOPLE. (2Sa 24:1-9)
• HE, HAVING THREE PLAGUES PROPOUNDED BY GAD, REPENTS, AND CHOOSES THREE DAYS' PESTILENCE. (2Sa 24:10-14)
• HIS INTERCESSION TO GOD; THE PLAGUE CEASES. (2Sa 24:15-25)

TSK: 2 Samuel 6 (Chapter Introduction)

Overview

2Sa 6:1, David fetches the ark from Kirjath-jearim on a new cart; 2Sa 6:6, Uzzah is smitten at Perez-uzzah; 2Sa 6:9, God blesses Obed-edom for the ark; 2Sa 6:12, David brings the ark into Zion with sacrifices, and dances before it; for which Michal despises him; 2Sa 6:17, He places it in a tabernacle with great joy and feasting; 2Sa 6:20, Michal, reproving David for his religious joy, is childless to her death.

Poole: 2 Samuel 6 (Chapter Introduction)

SAMUEL CHAPTER 6

David fetcheth the ark with much people and great joy out of the house of Abinadab, 2Sa 6:1-5 . Uzzah laying hold of the ark is slain of God: David is grieved; carries the ark into the house of Obed-edom, whom God blesseth for its sake, 2Sa 6:6-11 . David bringeth the ark into Zion with sacrifices; danceth before it; for which Michal despiseth him, 2Sa 6:12-16 . They place it in a tabernacle: he offereth to God; blesseth the people; giveth them presets, 2Sa 6:17-19 . Michal reproving David, he answereth her: she is childless to her death, 2Sa 6:20-23 .

The stoutest and valiantest in his army and land, lest the Philistines should attempt to disturb them in this work.

MHCC: 2 Samuel (Book Introduction)

This book is the history of the reign of king David. It relates his victories, the growth of the prosperity of Israel, and his reformation of the state of religion. With these events are recorded the grievous sins he committed, and the family as well as public troubles with which he was punished. We here meet with many things worthy of imitation, and many that are written for our warning. The history of king David is given in Scripture with much faithfulness, and from it he appears, to those who fairly balance his many virtues and excellent qualities against his faults, to have been a great and good man.

MHCC: 2 Samuel 6 (Chapter Introduction)

(2Sa 6:1-5) The ark removed from Kirjath-jearim.

(2Sa 6:6-11) Uzzah smitten for touching the ark, Obed-edom blessed.

(2Sa 6:12-19) David brings the ark to Zion.

(2Sa 6:20-23) Michal's ill conduct.

Matthew Henry: 2 Samuel (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Samuel

This book is the history of the reign of king David. We had in the foregoing book an account of his designation to the government, and his struggles with Saul, which ended at length in the death of his persecutor. This book begins with his accession to the throne, and is entirely taken up with the affairs of the government during the forty years he reigned, and therefore is entitled by the Septuagint. The Third Book of the Kings. It gives us an account of David's triumphs and his troubles. I. His triumphs over the house of Saul (ch. 1-4), over the Jebusites and Philistines (ch. 5), at the bringing up of the ark (ch. 6 and 7), over the neighbouring nations that opposed him (ch. 8-10); and so far the history is agreeable to what we might expect from David's character and the choice made of him. But his cloud has a dark side. II. We have his troubles, the causes of them, his sin in the matter of Uriah (ch. 11 and 12), the troubles themselves from the sin of Amnon (ch. 13), the rebellion of Absalom (ch. 14-19) and of Sheba (ch. 20), and the plague in Israel for his numbering the people (ch. 24), besides the famine of the Gibeonites (ch. 21). His son we have (ch. 22), and his words and worthies (ch. 23). Many things in his history are very instructive; but for the hero who is the subject of it, though in many instances he appears here very great, and very good, and very much the favourite of heaven, yet it must be confessed that his honour shines brighter in his Psalms than in his Annals.

Matthew Henry: 2 Samuel 6 (Chapter Introduction)

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

Constable: 2 Samuel (Book Introduction)

Introduction

Second Samuel continues the history begun in 1 Samuel. Please see my comments regarding 2 Samuel's title, date, authorship, and scope in the introductory section of the 1 Samuel notes.

Message¹

First Samuel records David's preparation. Second Samuel records his service namely his reign. In our study of 1 Samuel I mentioned three aspects of his preparation: as shepherd, as courtier, and as "outlaw." In 2 Samuel we see those aspects of his preparation put to work. He became the shepherd of his people, the center of his court, and the strong ruler of his nation. He fulfilled the office of king successfully under God's leadership.

The message of 2 Samuel is that man's attitude toward God creates an opportunity for God, and God's attitude toward man creates an opportunity for man.

First, man's attitude toward God creates an opportunity for God.

We find this principle stated in 22:26-28. Compare Hannah's prayer of praise in 1 Sam. 2:1-10. God is to each person what that person is to God.

We find the principle illustrated in David's attitudes toward God. David had four convictions about God. We see these in his thanksgiving psalm in chapter 22, which is also Psalm 18. David evidently wrote it early in his life.

1. He believed God was Israel's supreme Ruler. He never doubted this or presumed to elevate himself to God's place as Head of the nation. This is clear in 22:2-16. Contrast David's view with Saul's. Some local church leaders follow Saul's example rather than David's.

2. He believed God was consistently and completely righteous (right) in His dealings. David confessed his sin when charged with it rather than trying to deny it. In 22:17-27 this comes through clearly. Contrast Saul.

3. He believed God was always merciful. He was willing to let God determine His punishment because he believed God would be merciful (cf. 22:28-46). Contrast Saul.

4. He believed God's will was always best. His greatest desire was for God's will in his own life and in Israel (cf. 22:47-51). Contrast Saul.

David's convictions created opportunities for God.

1. Because David really believed in God's sovereignty God could and did set David over the throne of Israel and direct him to govern God's people (cf. 22:2-3). Even today loyal employees are the ones that employers promote to positions of greater responsibility.

2. Because David acknowledged God's righteousness God was able to bless David for his righteousness (cf. 22:21-28).

3. Because David appreciated God's mercy God was able to be merciful with him (cf. 22:35-36).

4. Because David viewed God's will as superior God was able to bring His will for David and Israel to pass (cf. 22:51).

With these attitudes David became God's instrument through whom God accomplished His larger plans and purposes. Even though David sinned greatly, his deepest convictions lay in these truths. God based His dealings with David on David's deepest convictions. He was the man after God's own heart. God did not base His dealings with David primarily on David's momentary failings. This is a great encouragement. Your deep underlying attitude toward God provides a foundation on which God can build and use you in some way. Your presence here at DTS is encouraging to me. The direction you are heading is more important than how far you have advanced in Christian growth.

The other side of this coin is that God's attitude toward a person creates an opportunity for that person. John wrote, "We love Him because He first loved us" (1 John 4:19).

We find this principle stated in 23:1-5. David evidently wrote this chapter later in his life.

We find the principle illustrated in God's attitudes toward David. What were these?

1. God purposed for David to be king (cf. 23:1). This knowledge affected David's attitude toward God. He just needed to consent to God's purpose for him. God has purposed to bless you. This is the revelation of the whole Bible.

2. God's power would be adequate for David's needs (cf. 23:2). The power for all of David's life, including the inspiration for his words, came from God. David could simply cooperate with it. We too have the Spirit. We too need just to cooperate with God.

3. God's pattern for David's kingship was God's own rule (cf. 23:3-4). David could conform to God's example as Sovereign to fulfill his destiny. We have Jesus Christ's example as well as God's pattern.

4. God's persistence would result in the fulfillment of all His promises to David (cf. 23:5). This gave David confidence in God in the present. God has promised never to leave us (Matt. 28:20). He has proved Himself faithful.

In 1 Samuel we learned that God's ultimate victory does not depend on people's attitudes toward Him. His people can be loyal or rebellious, and this will not affect His ultimate victory.

In 2 Samuel we learn that our ultimate victory in life depends on our attitude toward God. Conformity to the will of God creates fitness for service. Conformity to the will of God depends wholly on our attitude toward God. It does not depend on our ability, or on our ability to persuade God to do something. It depends on our abandonment to Him, and on our willingness to let God persuade us to do something. It depends on our commitment to Him and our faithfulness to Him.

God does not measure us as other people do. We measure each other by external actions. God measures us by internal attitudes. What is your attitude toward God? Do you really want to please God, or do you obey God simply because of your background and environment? Would you live a filthy life if you could get away with it? What is your real attitude toward God? Do you really want to do right? David was a man after God's own heart because he really wanted what God wanted. What do you really want?

Be careful, because God will give you what you really want. Do you want to run your own life? God will let you do it, but He may let you run your life into a brick wall.

Constable: 2 Samuel (Outline)

Outline

(Continued from notes on 1 Samuel)

V. David's triumphs chs. 1-8

A. The beginning of David's kingdom 1:1-3:5

1. David's discovery of Saul and Jonathan's deaths ch. 1

2. David's move to Hebron 2:1-4a

3. David's overtures to Jabesh-gilead 2:4b-7

4. Ish-bosheth's coronation over Israel 2:8-11

5. The conflict between Abner and Joab 2:12-32

6. The strengthening of David's position 3:1-5

B. The unification of the kingdom 3:6-5:16

1. David's acceptance of Abner 3:6-39

2. David's punishment of Ish-bosheth's murderers ch. 4

3. David's acceptance by all Israel 5:1-12

4. David's additional children 5:13-16

C. The establishment of the kingdom 5:17-8:18

1. David's victories over the Philistines 5:17-25

2. David's moving of the ark to Jerusalem ch. 6

3. The giving of the Davidic Covenant ch. 7

4. The security of David's kingdom ch. 8

VI. David's troubles chs. 9-20

A. David's faithfulness ch. 9

B. God's faithfulness despite David's unfaithfulness chs. 10-12

1. The Ammonite rebellion ch. 10

2. David's unfaithfulness to God chs. 11-12

C. David's rejection and return chs. 13-20

1. Events leading up to Absalom's rebellion chs. 13-14

2. Absalom's attempt to usurp David's throne chs. 15-20

VII. Summary illustrations chs. 21-24

A. Famine from Saul's sin 21:1-14

1. Saul's broken treaty with the Gibeonites 21:1-6

2. David's justice and mercy 21:7-9

3. David's honoring of Saul and Jonathan 21:10-14

B. Four giant killers 21:15-22

C. David's praise of Yahweh ch. 22

D. David's last testament 23:1-7

E. Thirty-seven mighty men 23:8-39

1. Selected adventures of outstanding warriors 23:8-23

2. A list of notable warriors among The Thirty 23:24-39

F. Pestilence from David's sin ch. 24

1. David's sin of numbering the people 24:1-9

2. David's confession of his guilt 24:10-14

3. David's punishment 24:15-17

4. David's repentance 24:18-25

Constable: 2 Samuel

2 Samuel

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Samuel (Book Introduction)

THE SECOND BOOK OF SAMUEL;

otherwise called,

THE SECOND BOOK OF KINGS.

INTRODUCTION.

This Book contains the transactions of David till the end of the pestilence, occasioned by his numbering the people, chap. xxiv. The last six chapters of the preceding book were probably written by Gad, who delivered God's orders to David, after he was deprived of the company of Samuel. Gad, Nathan, and other prophets, continued the sacred history, 1 Paralipomenon xxix. 29. After the unfortunate death of Saul, his general, Abner, instead of submitting quietly to the dominion of David, (Haydock) set the son of the deceased monarch upon the throne, at Mahanaim; and two years elapsed before the rival kings came to open war, chap. ii. 10. (Salien) --- David was 30 years old when he was anointed at Hebron, (chap. v. 4,) where he reigned seven years and a half over Juda. On the death of Isoboseth, he was anointed a third time, as king of all Israel, and reigned in that character 37 years. (Haydock) --- The partisans of Isoboseth might be excused in their adherence to him, as he was the son of the late king, and the election of David was not sufficiently notified to them. (Salien) --- We here behold the many virtues of David, and his repentance for some faults into which he had fallen. His predictions, and the names and exploits of many of his valiant men, are likewise recorded. (Worthington)

Gill: 2 Samuel (Book Introduction)

INTRODUCTION TO 2 SAMUEL

This book, in many copies of the Hebrew Bible, is carried on without any new title put unto it; the reason of it is, because, by some, this, with the preceding, has been reckoned but one book: hence the Jews say ^a, Samuel wrote his book, not his books; in others it is called Samuel Second; and by the Vulgate Latin the Second Book of Samuel, which we call the Second of Kings; though why his name should be put to it at all I see not, since it neither concerns him, nor could it be written by him, being an history of events after his death. The Greek version calls it the Second of Kings; and the Syriac version, the Second Book of the Kings of Israel; whereas there is but one king of Israel it makes mention of, and of whose actions only it is an history; and therefore with greater propriety it is called, as the Arabic version, the Book of David the Prophet, of whose reign, from the beginning to the end of it, it gives an account: wherefore Isidore ^b thinks it was written by David; and if so, it has this mark of simplicity and integrity, that the writer does not spare himself, nor conceal his own faults, and particularly that very capital one, the affair of Bathsheba, and also his numbering of the people; but it is most probable that it was written by Nathan and Gad ^c, see 1Ch 29:29; but whoever was the penman of it, there is no doubt to be made of its being written by inspiration, or that it is canonical; which has never been questioned, since there stands in it a famous prophecy concerning the building of the temple by a son of David, which had an exact accomplishment, 2Sa 7:12; as well as of the family of David, for a great while to come, which also was fulfilled, 2Sa 7:19; and an eminent passage concerning the Messiah, the son of David, and of his divine sonship, 2Sa 7:14; quoted by the Apostle Paul in proof of it, Heb 1:5. It contains an history of about forty years, for so long David reigned, seven years and six months in Hebron, over Judah, and thirty three years in Jerusalem, over all Israel and Judah; and this book relates his last words.

Gill: 2 Samuel 6 (Chapter Introduction)

INTRODUCTION TO SECOND SAMUEL 6

In this chapter we are told that David fetched the ark from Baale of Judah, with an intent to bring it to his own city, 2Sa 6:1; but Uzzah being smitten for his error concerning it, David was displeased, and left it at the house of Obededom, where it remained three months, and proved a blessing to his house, 2Sa 6:6; which David hearing of, went and brought it from thence with great expressions of joy before it as it came along, and offered offerings to the Lord at the setting it in its place, and gave gifts to the people, 2Sa 6:12; but Michal his wife was displeased with some of his gestures on that occasion, which made some difference between them, and which, on Michal's part, was resented by the Lord himself; for she became barren for it to the time of her death, 2Sa 6:20.