2 Samuel · Chapter 6

Verse 1. Thirty thousand.] This is supposed to have been a new levy; and thus he augmented his army by 30,000 fresh troops. The Septuagint has 70,000.

Verse 1. Again David gathered the chosen men of Israel — Having defeated the Philistines, and enjoyed some peace, he thought it a seasonable time to fetch up the ark, and settle it in an honourable place; and for that purpose summoned the principal persons in Israel to attend. For he was sensible that purity and sincerity in the worship of God was the best, and, indeed, only sure stay of his own power and of his people’s prosperity. And to settle the worship of God, in all its solemnity, was now his object.

REMOVAL OF THE ARK TO ZION, 1-19.

Having smitten his enemies and fortified Mount Zion, and having for a time, rest from war, David most judiciously took measures to make the capital of his kingdom the central place of worship for all the tribes. He doubtless knew Jehovah’s promise to choose out of all the tribes a place to put his name, (Deuteronomy 12:5, 11,) and the signal providences that had given him possession of Zion convinced him that this was the chosen city. It was manifestly important, therefore, that the ark of the covenant, the most sacred of all the shrines of the sanctuary, be brought with appropriate ceremonies from its obscurity in Kirjath-jearim, and placed in the city of the king. The parallel account of this event in 1 Chronicles 13, 15, and 16, is more elaborately drawn. For this grand occasion David probably composed Psalm 24.

1. All the chosen men of Israel — According to 1 Chronicles 13:1-5, David took counsel in this matter with all the chief men, and then “gathered all Israel together from Shihor of Egypt even unto the entering of Hemath.” The expression all Israel often stands for the representatives or chosen men from all the tribes, who in the present instance numbered thirty thousand.

V. 2. On which, &c.-That is, by, or before which, they were to present their prayers to God for counsel and succour upon all occasions. And this is mentioned here as the reason why David put himself and his people to so great trouble and charge, because it was to fetch up the choicest treasure which they had.

Verse 2. From Baale of Judah] This is supposed to be the same city which, in Joshua 15:60, is called Kirjah-baal or Kirjath-jearim; (see 1 Chronicles 13:6;) or Baalah, Joshua 15:9. Whose name is called by the name of the Lord] That is, The ark is called the ark of the Lord of hosts. But this is not a literal version; the word שם shem, NAME, occurs twice together; probably one of them should be read שם sham, THERE. There the name of the Lord of hosts was invoked, &c.

Verse 2. From Baale of Judah — The same with Kirjath-jearim, 1 Chronicles 13:6, called Baalah, Joshua 15:9, and Kirjath-baal, Joshua 15:60, and 18:14. Some have apprehended a difficulty here, because it is said they went from Baale, whereas, 1 Chronicles 13:6, it is said they went to Baale. But there is no disagreement between these two places. They first went from Jerusalem and other places to Baale, where they assembled, and then from it to Gibeah. To bring up from thence the ark of God — Where it had been a long time in the house of Abinadab, whose son had been sanctified to attend it, 1 Samuel 7:1. Whose name is called by the name, &c. — This rendering is both obscure and inaccurate. The clause should either be translated, On which (ark) is called the name, even the name of the Lord of hosts; that is, which is named the ark of the Lord of hosts: or, At, by, or before which the name, even the name of the Lord of hosts is called upon; that is, by or before which they were to present their prayers to God for counsel and succour on all occasions. And this is mentioned here as the reason why David put himself and his people to so great trouble and charge; it was to fetch up the choicest treasure which they had; it was to convey to its appointed place the ark of the Lord of hosts; the symbol and token of his presence with them, and the medium and principal instrument of their whole worship and service.

Verse 2. Baale of Judah. It is called Baalah, Joshua 15:9. It was no doubt the place formerly called Kirjath-jearim.

2. From Baale of Judah — Another name for Kirjath-jearim. See on Joshua 15:9. The preposition from (ˆm) is probably the error of some ancient copyist. In Chronicles it is went up to Baal-ah. Whose name is called by the name of the Lord — Rather, as De Wette, Keil, and others translate, Over which is called the name, the name of Jehovah of hosts. The repetition of the word name intensifies the thought of the personal Presence of Jehovah over the mercy-seat. “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.” Exodus 25:22.

V. 3. They set, &c.-Being taught, and encouraged to do so, by the example of the Philistines, who did so without any token of God’s displeasure upon them for so doing. But they did not sufficiently consider, that God might wink at the Philistines, because they were ignorant of God’s laws; and yet be angry with them for the same thing, because they knew, or might have known the law of God, which commanded the priests to bear it upon their shoulders. But their present transports of joy of the happy change of their affairs, and their greedy desire of having the ark of God removed, made them inconsiderate. In Gibeah-Or, on the hill, as 1 Samuel 7:1.

Verse 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.

Verse 3. And they set the ark of God upon a new cart — Which ought to have been carried upon the shoulders of the Kohathites, Numbers 7:9; for which reason, no wagons, were allowed to them, as there were to the rest of the Levites, to carry several parts of the tabernacle. “It is matter of astonishment to me,” says Delaney, “how David and all the priests and people could fall into so great an error, and deviate so strangely from the plain precepts of the law of God in this point, which expressly prohibited any but the priest to touch the ark, upon pain of death, Numbers 4:5, 15; and any but the Levites to carry it. The best apology that can be made for them is, that David now succeeded to the throne after a long irreligious reign, in which the ark, and every thing relating to it, were utterly neglected; especially after the massacre of all those priests whose peculiar business it was to attend the tabernacle, (all but one young man,) and who were, in all probability, the only priests of that realm that had ever seen it, or knew any thing of its rituals; and there was not then, probably, any one priest or Levite alive who had ever seen it removed. In short, the public worship of God had long been discouraged and neglected in Israel; and with that the study of the Scriptures, except so much as was absolutely necessary for the administration of the civil affairs of the state. Would to God Israel were the only nation upon which this sad truth could at any time be pronounced! Add to all this, that David and his people had now been for many years immersed in wars; and the voice of religion, as well as reason, is often drowned in the din of arms. It is true, the Philistines had, about ninety years before, removed the ark with impunity, 1 Samuel 6:17, in the same manner as the Israelites did now; but they forgot, that what was pardonable in the Philistines might be highly criminal in the Israelites;” because the Philistines were ignorant of God’s laws; but the Israelites knew, or might have known, that the Lord commanded that the Levites should bear the ark upon their shoulders. But their present transports of joy, on account 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.

3. A new cart — Like that which the Philistine diviners ordered for the removal of this same ark from their coasts. 1 Samuel 6:7. Strange carelessness on the part of the Israelites, amounting to sacrilege. The only lawful way to bear this holy shrine was by means of the staves extending through the rings on its sides. Exodus 25:14. That was in Gibeah — Rather, that was in the hill, as the margin and 1 Samuel 7:1. Here the ark had stood in obscurity and neglect for more than sixty years. Sons of Abinadab — Born, doubtless, many years after the ark had been given in charge of their father.

Verses 4, 5. Accompanying the ark of God — That is, when it was brought out of the house of Abinadab, the people flocked together to attend it. It seems as if Eleazar, who had been sanctified to take care of the ark, was dead, or stayed at home to attend to his father, who was now grown old. David and all Israel played before the Lord — Who was present with the ark. 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.

4. And they brought — The first part of this verse, as far as the word Gibeah, is a repetition from the preceding verse, and is probably a mistake of the copyist, who seems to have twice transcribed the same line. Accompanying the ark — Rather, with the ark, the preposition with connecting cart of the preceding verse and the ark. The sons of Abinadab drave the new cart with the ark of God, that is, the new cart that bore the ark. Ahio went before the ark — To guide the oxen, while Uzzah, as appears afterwards, walked behind, keeping his eyes upon the movements of the ark. These sons of Abinadab evidently lacked a becoming reverence for the ark. From childhood they had seen it in their home, and had become so familiar with the sight as to lose from their minds the sacred associations of its former history.

V. 5. 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 5. On all manner of instruments made of fir wood] This place should be corrected from the parallel place, 1 Chronicles 13:8: “All Israel played before God, with all their might, and with singing, and with harps, and with psalteries,” &c. Instead of yx[ lkb bechol atsey, “with all woods” or “trees;” the parallel place is z[ lkb bechol oz. “with all their strength:” this makes a good sense, the first makes none. The Septuagint, in this place, has the verse reading; en iscui, with might.

Verses 4, 5. Accompanying the ark of God — That is, when it was brought out of the house of Abinadab, the people flocked together to attend it. It seems as if Eleazar, who had been sanctified to take care of the ark, was dead, or stayed at home to attend to his father, who was now grown old. David and all Israel played before the Lord — Who was present with the ark. 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.

5. Played before the Lord — Danced, and sang, and played on the musical instruments here mentioned. All manner of instruments… of fir wood — This is properly regarded by most commentators as a corruption of the more correct reading of 1 Chronicles 13:8: with all their might and with songs. Harps… psalteries… timbrels — See note on 1 Samuel 10:5. Cornets — Rather, sistra; for the original Hebrew word occurs here only, and seems clearly to mean the sistrum, an instrument of Egyptian origin, which was used by taking it in the right hand and shaking it. The cornet was a sort of horn. Cymbals — Instruments consisting of two convex pieces of metal, which when struck together made a loud clanging sound.

Verse 6. Uzzah put forth his hand] In Numbers 4:15-20, the Levites are forbidden to touch the ark on pain of death, this penalty was inflicted upon Uzzah, and he was the first that suffered for a breach Of this law.

Verse 6. For the oxen shook it — There is perhaps no word about the signification of which commentators are more divided, than the word wcmv, shametu, here rendered shook it. Bochart and Waterland interpret it, The oxen stuck in the mire, or stumbled.

6. Nachon’s threshingfloor — The familiar mention of such places, now utterly unknown, is evidence of the antiquity, genuineness, and credibility of these sacred writings. Put forth his hand to the ark — This was sacrilegious transgression of the law: “The sons of Kohath shall come to bear it; but they shall not touch any holy thing, lest they die.” Numbers 4:15.

V. 7. 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 7. Smote him there for his error] Uzzah sinned through ignorance and precipitancy; he had not time to reflect, the oxen suddenly stumbled; and, fearing lest the ark should fall, he suddenly stretched out his hand to prevent it. Had he touched the ark with impunity, the populace might have lost their respect for it and its sacred service, the example of Uzzah must have filled them with fear and sacred reverence; and, as to Uzzah, no man can doubt of his eternal safety. He committed a sin unto death, but doubtless the mercy of God was extended to his soul.

Verse 7. The anger of the Lord was kindled against Uzzah — For his rashness in touching the ark. Some have thought it was because he was not a Levite, and therefore should not have touched it. But it is pretty plain he was, being the brother of Eleazar, who, as a Levite, was consecrated to take care of the ark, 1 Samuel 7:1. But, although a Levite, he was guilty of a double error; first, in not carrying the ark upon his shoulders, together with his brethren; which their neglecting to do, on this solemn occasion, and consulting their ease more than their duty, was an offence of no small aggravation. Secondly, in touching it, which even the Levites were prohibited from doing, under the express penalty of death, Numbers 4:15-20. And this penalty, being incurred by a violation of that prohibition, was justly inflicted by him that threatened it, as an example to others, and to preserve a due reverence to the institution; especially as this, it appears, was the first instance of such violation. Add to this, the infliction of the penalty in this extraordinary way, manifested the prohibition to be divine; and as David himself, and the whole house of Israel, by their heads and representatives, were present at this solemnity, the nature of the punishment, and the reason why it was executed, would be made very public. Some have observed, thirdly, that Uzzah discovered by this action his want of faith, in the presence of God with the ark, and in his power, as if he were not able to preserve that sacred symbol of his presence from falling without Uzzah’s helping hand. Uzzah, therefore, they say, was thus punished to teach and impress on the minds of the people, that God was peculiarly present with the ark, in order that they might be deterred from breaking any of his laws, or profaning sacred things. It may not be improper to add to the above the following observations from Poole. “God’s smiting Uzzah, so that he instantly died by the ark, 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; and 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 is common to mankind in that and all future ages.”

7. For his error — More literally, On account of the error. There were two errors of which he was guilty, attempting to transport the ark with cart and oxen, and presuming to touch the ark itself. “When we reflect what an encouragement the impunity of this offence might have been for the introduction of other innovations, it is not to be wondered at that the Lord should manifest his displeasure at this offence by inflicting the punishment he had denounced against it, thus discouraging any future attempts to make alterations in the theocratical institutions which he had established.” — Kitto.

V. 8. 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 8. David was displeased — Or rather, grieved, both for the sin, and for God’s heavy judgment; whereby their hopes were dashed, and their joys interrupted. Because the Lord had made a breach upon Uzzah — He was sorry that there was any cause for such a breach or destruction, and perhaps was afraid also that he himself might suffer for not taking better care about carrying the ark. Perez-uzzah — That is, the breach of Uzzah. Thus he called the place in memory of this dreadful stroke, that thereby the Levites, and all others, might be admonished of their duty.

Ver. 8. David was displeased. rjyw vayickar, perturbatus fuit, as Junius reads. David was troubled with anguish and sorrow of heart for the death of Uzzah. The whole 30,000 were so terrified that they left the awful ark in the field. The priests, the unskilful priests, were to blame for putting the ark on a cart. The war of the ark with Eli’s sons, with Dagon, with Philistia, with the men of Bethshemeth, chap. 6., and now with Uzzah, should teach ministers to sanctify the Lord God; and let all tyrants learn to abstain from persecuting the church. The office of the sword is to punish real crimes.

8. David was displeased — Mortified and chagrined at the sudden and unhappy interruption of the triumphal procession. Various passions for the moment revelled in his soul. He was angry with himself for neglect and carelessness in allowing the ark to be removed in this way, and afterwards, according to 1 Chronicles 15:2, 13, he said: “None ought to carry the ark of God but the Levites. For because ye did it not at the first, the Lord our God made a breach upon us.” Because the Lord had made a breach upon Uzzah — Because of the neglect and carelessness which occasioned the demand for such a judgment from the Lord. David was not angry against God, for the next verse tells us that he was afraid of him. Made a breach — Violently interposed in a sudden stroke of Divine judgment.

Verse 9. David was afraid of the Lord that day — Apprehensive, it seems, that he himself was in danger. Hence he durst not bring the ark into his city; either thinking, in great humility, that he was unworthy to have it so near him; or that he did not sufficiently understand how to treat it. This, however, he understood better afterward, as we learn from 1 Chronicles 15:2-15.

9. Afraid — Thrilled with fear and trembling lest the judgments of the Lord were not yet at an end, and all attempts to remove the ark into the city would now prove abortive.

V. 10. 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 10. But David carried it aside] The house of Obed-edom appears to have been very near the city, which they were about to enter, but were prevented by this accident, and lodged the ark with the nearest friend.

Verse 10. David carried it to the house of Obed-edom, the Gittite — He is not called a Gittite from his being born in, or dwelling at, that Gath which was a city of the Philistines, but from Gath-rimmon, a Levitical city, Joshua 21:24. For it is certain he was a Levite, 1 Chronicles 15:18- 24, and 16:5. 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.”

10. Obed-edom — A Levite descended from Kohath, (see 1 Chronicles 26:8,) and afterwards honoured as one of the “doorkeepers for the ark.” 1 Chronicles 15:24. His family long continued in the sanctuary service as keepers of the sacred vessels. 2 Chronicles 25:24. The Gittite — So called from the name of his birthplace, the Levitical city of Gath-rimmon in the tribe of Dan. Joshua 19:45; 21:24.

V. 11. The Lord blessed, &c.-The same hand that punished Uzzah’s presumption, rewarded Obed-edom’s humble boldness. None ever had, or ever shall have reason to say, that it is in vain to serve God. Piety is the best friend to prosperity. His household too shared in the blessing. It is good living in a family that entertains the ark; for all about it will fare the better for it.

Verse 11. The Lord blessed Obed-edom] And why? Because he had the ark of the Lord in his house. Whoever entertains God’s messengers, or consecrates his house to the service of God, will infallibly receive God’s blessing.

Verse 11. The Lord blessed, &c. — The same hand that punished Uzzah’s presumption, rewarded Obed-edom’s humble boldness. None ever had, or ever shall have, reason to say that it is in vain to serve God. Piety is the best friend to prosperity. His household too shared in the blessing. It is good living in a family that entertains the ark; for all about it will fare the better for it.

11. Blessed Obed-edom — The consecrated house, where the presence of God abides and is reverenced, will not be wanting in divine blessings.

Verse 12. So David-brought up the ark] The Vulgate adds to this verse: And David had seven choirs, and a calf for a sacrifice. The Septuagint make a greater addition: “And he had seven choirs carrying the ark, a sacrifice, a calf, and lambs. And David played on harmonious organs before the Lord; and David was clothed with a costly tunic; and David and all the house of Israel, brought the ark of the Lord with rejoicing, and the sound of a trumpet.” Nothing of this is found in any MS., nor in the Chaldee, the Syriac, nor the Arabic, nor in the parallel place, 1 Chronicles 15:25.

Verse 12. That God had blessed the house of Obed-edom because of the ark — They could not tell to what to impute the extraordinary prosperity and happiness that attended him, but to his willing reception and care of the ark. And it is certain it was, under God, owing to this. David went and brought up the ark to the city of David — Hoping God would bless him and his city, as he had done Obed-edom and his house.

12. David went and brought up the ark — This time having all things done according to the instructions of the law, as the account in 1 Chronicles 15 more fully shows.

Verses 13, 14. He sacrificed oxen and fatlings — As a thanksgiving to God for his goodness, upon an altar erected on purpose on this extraordinary occasion. And David danced before the Lord — His joy increased as the procession went happily on. And God having filled his heart with gladness, he was not ashamed to show it, and to express his thankfulness to him by his outward carriage, according to the manner of those times; singing and shouting, and leaping and dancing before the Lord, according as the various measures of the music inspired and directed, till he arrived at the tabernacle, and fixed the ark in its place. Girt with a 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 here by David, who laid aside 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.

13. When they… had gone six paces, he sacrificed — Some think such sacrifices were offered all along the way, at the distance of six paces apart, from the house of Obed-edom to Zion. But this is improbable, and the text only affirms that the sacrifice was offered after the bearers of the ark had gone the first six steps. Verse 17 and 1 Chronicles 16:1, however, inform us that other offerings were made after the ark arrived at Zion.

V. 14. 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 14. And David danced before the Lord] Dancing is a religious ceremony among the Hindoos, and they consider it an act of devotion to their idols. It is evident that David considered it in the same light. What connection dancing can have with devotion I cannot tell. This I know, that unpremeditated and involuntary skipping may be the effect of sudden mental elation.

Verses 13, 14. He sacrificed oxen and fatlings — As a thanksgiving to God for his goodness, upon an altar erected on purpose on this extraordinary occasion. And David danced before the Lord — His joy increased as the procession went happily on. And God having filled his heart with gladness, he was not ashamed to show it, and to express his thankfulness to him by his outward carriage, according to the manner of those times; singing and shouting, and leaping and dancing before the Lord, according as the various measures of the music inspired and directed, till he arrived at the tabernacle, and fixed the ark in its place. Girt with a 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 here by David, who laid aside 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.

Ver. 14. Girded with a linen ephod. The levites wore such upper shawls, 1 Chronicles 15:27; but different ones, it would seem, from the ephod of the priests. Exodus 28. The orders of each were thus distinguished.

14. Danced before the Lord — From the most ancient times, both among the Jews and other nations, dancing formed a part of the ceremonies of religious processions and festivals, but the performers were usually a band of females. Exodus 15:20; Judges 11:34; 21:21; 1 Samuel 18:6. When persons of different sexes engaged, they seem always to have kept in separate companies, and never to have danced promiscuously. Girded with a linen ephod — See on 1 Samuel 2:18. The ephod was worn by David on this occasion, probably, for the purpose of showing special respect and reverence for the ark of God.

Verse 15. So David and all the house of Israel brought up the ark — Undoubtedly this was as solemn and magnificent a procession as can be imagined. The order of it is set forth Psalm 68:25, The singers went before, the players upon instruments after, in the midst (that is, between both) the damsels playing with timbrels; then followed, in all likelihood, the several tribes with their princes, elders, &c.; for this seems to be the meaning of that expression, (verse 27,) The princes of Judah and their council. This whole company, with David at the head of them, sung alternately the twenty-fourth Psalm, which was composed for this occasion; which is so noble a composition that scarce any reader can fail to be struck with the beauty and sublimity of it, and its propriety for the occasion.

15. With shouting — Crying, as they approached the gates of Zion, “Lift up your heads, O ye gates!”

V. 16. Despised-As one of a base and mean spirit, that knew not how to carry himself with that majesty which became his place.

Verse 16. She despised him in her heart.] She did not blame him outwardly; she thought he had disgraced himself, but she kept her mind to herself.

Verse 16. She despised him in her heart — Imagining that he debased himself by stripping himself of the ornaments of majesty, and dancing among the common people. She had no knowledge nor conception, it appears, of those emotions of divine love which David felt, and which he declared to her afterward.

16. She despised him in her heart — She was the daughter of a king, and held artificial notions of royalty; and she thought he dishonoured his royal dignity by mingling in the dance. See note on verse 20.

V. 17. 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 17. The tabernacle that David had pitched for it — For the ancient tabernacle made by Moses remained still at Gibeon, 1 Chronicles 16:39, and 21:29; 2 Chronicles 1:3. From whence David did not think fit to fetch it, because he intended soon to build a temple to place it in. For the present, therefore, he only hung some curtains round about the ark, after the fashion of the tabernacle. See 2 Samuel 7:2. David offered burnt-offerings and peace-offerings — To implore the continuance of God’s mercies to them, and to thank him for those they had received.

17. The tabernacle that David had pitched for it — But why did David make a new tabernacle for the ark, and not bring to his city the old one, which seems to have remained at Gibeon? Several reasons may be given. Since the desecration of Shiloh the old tabernacle was removed from one place to another, and had probably been so often remodelled and repaired that it had lost its sacredness in the eyes of the nation, and David deemed it far better to build an entirely new tabernacle. A weightier reason was, that there were now two high priests, Abiathar, who had long been attached to David, and Zadok, whom Saul had anointed in the room of the slain Abimelech, and who was now at Gibeon. 1 Chronicles 16:39. It would have been imprudent for David to depose either of these, and therefore he wisely kept up the service of the tabernacle at Gibeon to afford Zadok the opportunity of exercising his office without interfering with Abiathar. He doubtless built this new tabernacle after the pattern of the old one, and his place in the midst, in which the ark was set, was the holy of holies.

V. 18. 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 18. He blessed the people in the name of the Lord] David acted here as priest, for it was the general prerogative of the priests to bless the people, but it appears, by both David and Solomon, that it was the prerogative of the kings also.

Verses 18, 19. He blessed the people — 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 belonged by all means to seek his people’s welfare. He also pronounced them blessed in God’s name. So all the people departed, every one to his house — Or rather, to his tent, pitched in or near Jerusalem on this occasion.

REMOVAL OF THE ARK TO ZION, 1-19.

Having smitten his enemies and fortified Mount Zion, and having for a time, rest from war, David most judiciously took measures to make the capital of his kingdom the central place of worship for all the tribes. He doubtless knew Jehovah’s promise to choose out of all the tribes a place to put his name, (Deuteronomy 12:5, 11,) and the signal providences that had given him possession of Zion convinced him that this was the chosen city. It was manifestly important, therefore, that the ark of the covenant, the most sacred of all the shrines of the sanctuary, be brought with appropriate ceremonies from its obscurity in Kirjath-jearim, and placed in the city of the king. The parallel account of this event in 1 Chronicles 13, 15, and 16, is more elaborately drawn. For this grand occasion David probably composed Psalm 24.

1. All the chosen men of Israel — According to 1 Chronicles 13:1-5, David took counsel in this matter with all the chief men, and then “gathered all Israel together from Shihor of Egypt even unto the entering of Hemath.” The expression all Israel often stands for the representatives or chosen men from all the tribes, who in the present instance numbered thirty thousand.

Verse 19. A cake of bread] Such as those which are baked without leaven, and are made very thin.

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

Verses 18, 19. He blessed the people — 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 belonged by all means to seek his people’s welfare. He also pronounced them blessed in God’s name. So all the people departed, every one to his house — Or rather, to his tent, pitched in or near Jerusalem on this occasion.

REMOVAL OF THE ARK TO ZION, 1-19.

Having smitten his enemies and fortified Mount Zion, and having for a time, rest from war, David most judiciously took measures to make the capital of his kingdom the central place of worship for all the tribes. He doubtless knew Jehovah’s promise to choose out of all the tribes a place to put his name, (Deuteronomy 12:5, 11,) and the signal providences that had given him possession of Zion convinced him that this was the chosen city. It was manifestly important, therefore, that the ark of the covenant, the most sacred of all the shrines of the sanctuary, be brought with appropriate ceremonies from its obscurity in Kirjath-jearim, and placed in the city of the king. The parallel account of this event in 1 Chronicles 13, 15, and 16, is more elaborately drawn. For this grand occasion David probably composed Psalm 24.

1. All the chosen men of Israel — According to 1 Chronicles 13:1-5, David took counsel in this matter with all the chief men, and then “gathered all Israel together from Shihor of Egypt even unto the entering of Hemath.” The expression all Israel often stands for the representatives or chosen men from all the tribes, who in the present instance numbered thirty thousand.

V. 20. 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 20. To bless his household.] This was according to the custom of the patriarchs, who were priests in their own families. It is worthy of remark, that David is called patriarch by Stephen, Acts 2:29, though living upwards of four hundred years after the termination of the patriarchal age.

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

Verse 20. David returned to bless his household — As he had done his people. 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. How glorious was the king of Israel! — This she spoke ironically, by way of derision and contempt. Who uncovered himself to-day — Stripped himself of his royal robe, and put on a linen ephod. “The original word, hlgn, niglah, which we render uncovering himself, doth not mean exposing any part of the body to view, and is never used in that sense, without some other word to determine it to that meaning. And as in the parallel place (1 Chronicles 15:29) this circumstance is not at all taken notice of, but only that when she saw David dancing and leaping, (or, as the word should be rendered, playing on some musical instrument, as it is used, verse 5,) she despised him; the meaning can be nothing more than that by dancing before the ark without his royal habit, (exchanged for the linen ephods) and playing on his harp, or some musical instrument, like the rest of the people, he appeared (that is, exposed himself in her eyes) as one of the vain fellows.” — Dodd. In the eyes of the handmaids of his servants — The women probably bore a part in this procession and solemnity, as they did Exodus 15., or, at least, were spectators of it; from which, indeed, none were excluded, though ever so mean. As one of the vain fellows shamelessly uncovereth himself — Throws off his clothes, and cares not who sees him. The word shamelessly is not in the original, but injudiciously inserted by our translators, who have themselves put a better word, namely, openly, in the margin. The Hebrew words twlgn twlgnk, cheniggaloth nigloth, literally translated, are, as in uncovering he uncovereth. Michal doubtless spoke this by way of reproach, of his putting off his proper royal apparel, and mixing with the multitude. If she meant to intimate that he had exposed himself immodestly, she aggravated his action in a fit of passion; for it is not at all credible that he should do any thing of the kind. There can be no doubt but he kept himself within the bounds of modesty and decency, especially as he was employed in sacred work. He was acting according to the command of God, who required the Israelites to rejoice in their feasts, Deuteronomy 12:7; and 16:14; but certainly not with a trifling, lascivious, and petulant mirth, but with a pious, holy, and moderate joy, becoming the presence of God. But as Michal judged of David, so do carnal and worldly-minded men judge of true piety, and of those who make a profession of it. It is all weakness and meanness of spirit, or it is enthusiasm and extravagance in their eyes. But David’s reply to Michal may teach us not to be ashamed of religion, or of any part of it, whatever reproach may be cast upon us for it. The erroneous judgment and sneers of ungodly men should be despised and disregarded when the honour of God is in question.

MICHAL’S REPROOF, 20-23.

20. To bless his household — The people seem (ver. 18) to have gladly received his blessing, but at his own home he met from one member, repulse. As one of the vain fellows — “The proud daughter of Saul was offended at the fact that the king had let himself down on this occasion to the level of his people. She availed herself of the shortness of the priest’s shoulder-dress to make a contemptuous remark concerning David’s dancing, as an impropriety that was unbecoming in a king. ‘Who knows whether the proud woman did not intend to sneer at the rank of the Levites, as one that was contemptible in her eyes?’” — Keil.

V. 21. 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 21. It was before the Lord, which chose me] David felt the reproach, and was strongly irritated, and seems to have spoken to Michal with sufficient asperity.

Verses 21, 22. It was before the Lord — In his presence and service, which, though contemptible to thee, is and ever shall be honourable in my eyes. Who chose me before thy father — 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. I will yet be 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. And will be base — I will always be ready to abase myself before God, and think nothing too mean to stoop to for his honour. Of them I shall be had in honour — So far will they be from despising me on this account, that they will honour me the more.

21. Chose me before thy father — A remark calculated to humble Michal by reminding her of her father’s fall.

V. 22. 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 22. I will yet be more vile] The plain meaning of these words appears to be this: “I am not ashamed of humbling myself before that God who rejected thy father because of his obstinacy and pride, and chose me in his stead to rule his people; and even those maid-servants, when they come to know the motive of my conduct, shall acknowledge its propriety, and treat me with additional respect; and as for thee, thou shalt find that thy conduct is as little pleasing to God as it is to me.” Then it is said, Michal had no child till the day of her death: probably David never more took her to his bed; or God, in his providence, might have subjected her to barrenness which in Palestine was considered both a misfortune and a reproach. Michal formed her judgment without reason, and meddled with that which she did not understand. We should be careful how we attribute actions, the reasons of which we cannot comprehend, to motives which may appear to us unjustifiable or absurd. Rash judgments are doubly pernicious; they hurt those who form them, and those of whom they are formed.

II SAMUEL

Verses 21, 22. It was before the Lord — In his presence and service, which, though contemptible to thee, is and ever shall be honourable in my eyes. Who chose me before thy father — 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. I will yet be 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. And will be base — I will always be ready to abase myself before God, and think nothing too mean to stoop to for his honour. Of them I shall be had in honour — So far will they be from despising me on this account, that they will honour me the more.

22. I will yet be more vile — I am ready to be still more despised, if I may thereby honour Jehovah. How unlike the spirit of Michal, who seems to have had little interest in the God of Israel.

V. 23. Therefore-Because of her proud and petulant speech and carriage to David, which God justly punished with barrenness. No child-After this time.

Verse 23. Therefore — Because of her proud and petulant speech and carriage to David, which God justly punished with barrenness. Michal had no child — After this time.

Ver. 23. Michal had no child. Saul drove David from this princess presently after their marriage; the person to whom Saul confided her was an aged man; now she had not been long restored. Children were denied her by the special designation of heaven. When that is the case, families should patiently bow to the will of providence.

23. Had no child — A judgment upon her, in the eyes of the daughters of Israel, for her rash and haughty action. As Jehovah had rejected Saul from being king, so from that day David seems to have rejected Michal.