A Complete History and Mystery of the Old and New Testament, Biblical tract · Volume 2 · Commentary on 2 Samuel · Chapter 6
2 Sam. CHAP. VI.
THIS Chapter relateth the Honourable Tranſportation of the Ark of God from Kiriath-Jearim, (where it had been above Forty Years) in order to bring it to Jeruſalem to the place which David had prepared for its ſettlement there. Where note the Three General Parts of this Chapter, the Firſt is, The bringing up of God's Ark from the Houſe of Abinadab: The Second is, The Seating of it in a ſtrange place, in the Houſe of Obed-Edom, and the Third is, the Carriage of it at laſt to its proper place, &c. Remarks upon it are,
Firſt, David called all Iſrael together again, to fetch up the Ark, which hitherto could not be done becauſe of the Invaſion of the Philiſtines, though David would have begun with Religion, had he enjoyed peace; but Reformation will meet with oppoſition: David was now no ſooner ſettled again in his Kingdom, (after this double Defeat of the Philiſtines) but he reſolves upon ſettling Religion and the ſincere Service of God. Seek first the Kingdom of God and all things elſe ſhall be added, Matth. 6.33.
The Second Remark is, As David call'd this great Aſſembly together, not only to put an honour upon the Action (it being done thus by general conſent, and ſo magnificently attended) but alſo in defence of the Ark in caſe the Enemy ſhould make any attempts to interrupt them for their paſſage: So his deſign was to redeem the Ark of God's Preſence from that ſordid neglect all Saul's time, poſſibly becauſe it was ſo long in a private Houſe; He intends now to carry it up to Jeruſalem, the Royal City in the very middle of the Land, far more convenient both for himſelf and all his Subjects to reſort to it for the Worſhip of God, and to conſult with it in all Arduous and importunate Emergencies.
The third Remark is, The Journey from Kiriath-Jearim, to Jeruſalem, might be looked upon as too long a Journey for the Levites to carry the Ark of God upon their Shoulders according to God's command, Numb. 4.14, 15. & 7, 9. therefore out of their prudentials (which oft ſpoils true Piety) they provide a New Cart, and lay the Ark of God upon it for its more currant Conveiance to its proper and appointed place. This mode of carriage they had learnt from the Philiſtines, a bad preſident, who had done ſo before this without damage or any token of Divine Diſpleaſure, they doing ſo at the direction of their Diabolical Diviners, 1 Sam. 6.2, 7.
N.B. No good patterns for Iſrael's practice: They did not ſo well conſider that God would wink at this diſorder in the Philistines becauſe they were ignorant of God's Laws. But he would not brook it in his own People to whom the Oracles of God were committed, Rom. 3.2. And one would think the very Staff-Rings upon the Ark might have minded the Levites of their Duty: But 'tis likely they loved their own eaſe too much at this time, ſo were too willing to ſpare their own Shoulders, ver. 1, 2, 3, 4.
The Fourth Remark is, The Great Joy that David and his Thirty Thouſand Nobles and all Iſrael celebrated the removal of the Ark from Kiriath-Jearim withal, is expreſſed, v. 5. Ahio going before to lead the Oxen, and Ʋzzah following behind to ſecure the Ark from tumbling off the Cart. Hinc illae Lachrimae▪ Hence came the Sorrow. 'Tis ſuppoſed then David uttered thoſe words, [Let God ariſe and let his Enemies be ſcattered, &c.] Pſal. 68.1. at this time, which were the words conſtantly uſed when the Ark was removed, Numb. 10.35. But alas how ſoon was all this Mirth marred and turned into Mourning, all this Singing into Sighing, meerly by the Stumbling of the Oxen, ver. 6, 7. Ʋzzah obſerving that the Ark was ſhaken thereby and in danger of falling, he thereupon puts forth his hand to ſtay it ſteady in the Cart▪ This act of his diſpleaſed the Lord, not only for their Carting his Ark, but alſo for Uzzah's touching it with his hand, being no Prieſt, nor ſo much as a Levite, ſaith Joſephus, and being (as ſome ſuppoſe) the Author of that Counſel of carrying the Ark on a Cart, (which ſhould have been carried on the Koathites Shoulders.)
N. B. Therefore God ſmote the breath out of his Body, the Rabbins ſay, God rent his Arm (wherewith he touched the Ark) from his Shoulders, as the name [Perez-Ʋzzah] imports, that God made a breach upon him.
N. B. I find Learned Men render ſeveral Reaſons for God's ſeverity in this ſore breach upon this good Man, (as 'tis thought) and who did touch the Ark here with a good intention, but without warrant from God's word. Some ſay (1.) That he was a Levite but not of the Koathites to whoſe care the carriage of the Ark was commited: (2.) That he touched the Ark naked and uncovered, which was not Lawful for Levites to do, Numb. 4.15. and 18.3. 1 Sam 6.19, &c. (3.) that he touched it irreverently with an Ʋnclean hand, and in a distrust of God's Care and Providence, as if God would have ſuffered his own Glory the Ark, (call'd God's Face, Pſal 105.4. and God himſelf, Pſal. 132.5.) to tumble down into the Dirt, &c. This would have been a reproach to the Ark▪ and a diſcouragement to the Iſraelites to give it due veneration afterwards.
N. B. Note well. Objection. Seems not this too much ſeverity in God to ſmite this good man for ſo ſmall a fault, yet ſpare Ahio that led the Oxen?
Anſwer; in General: Men cannot be competent Judges of God's Judgments, which ſometimes are ſecret, but always juſt: But in particular this may be ſaid to juſtifie God herein.
Firſt, Peter Martyr ſaith, God purpoſely gave this inſtance of ſeverity, partly for the demonſtration of his own exact holineſs, and partly for the eſtabliſhment of Diſcipline among his People, as the Kings of the Earth oft puniſh ſome Offenders for ſeeming ſmall offences in terrorem, as a Caution to others, and ſo there is more of Mercy than of Juſtice herein; for whereas the Juſtice is ſo executed upon one perſon only, yet the Mercy is extended to all perſons in all ages, that they may avoid the like.
Secondly, The ſame Author ſaith, that God is moſt ſevere in matters that immediately concern his own Service, and againſt thoſe Perſons that draw nigh to him therein, as with Nadah and Abihu, Levit. 10.1, 2, 3. Judgment begins at the Houſe of God, 1 Pet. 4.17. and ſuch Servants as know his will (or at leaſt might do ſo) muſt be beaten with many ſtripes, Luke 12.47. God is more ſharp with thoſe he loves, left they ſhould be damned with the World, 1 Cor. 11.30.
Thirdly, This ſeverity was to teach us, that tho' Ʋzzah had a good aim in this Act, yet this was not enough to make this Action good, becauſe it was expreſly againſt the Command of God. Saul had a good intention in ſparing Amalck▪ 1 Sam. 15 21. and the Jews had the like in perſecuting Chriſt and his Apoſtiles, they aim'd at God's Service in it, Joh. 16.2. 1 Cor. 2.8.
N. B. Note well, Two things therefore be requiſite in true obedience, both good Aims, and good Actions; Jehu did good Actions, but his bad Aims quite marr'd them; and Ʋzzah here had good aims, yet this could not make his bad action good, tho' Jehu's bad aims made his good actions bad: Oh how careful ought we to be that all our works be wrought in God, Joh. 3.21. both quoad fontem, from a right Principle, & quoad ſinem, for a right end, yea, & quoad regulam, by a right rule alſo.
The Fifth Remark is, The reſentment of David upon this diſaſter of Divine Diſpleaſure, 'tis ſaid David was diſpleaſed, &c. v. 8, 9. One would think he falls into a petfit of diſcontent, and oh how untowardly ſpake he in his pang of paſſion, as if the fault had been more in God than in himſelf; or we may more candidly conjecture that David was diſpleaſed in a way of ſorrow for the ſin that had diſpleaſed God ſo as to turn all their joy and laughter into lamentation.
N. B. Charity directs us to ſay, it was David's grief for the ſin which he acknowledgeth, 1 Chron. 15.2.13. tho' ſome peeviſhneſs and impatience might through humane frailty be mixed therewith, becauſe that day of ſuch general rejoycing was ſo ſuddenly daſh'd and damp'd with this ſad diſaſter.
The Second Part of this Chapter, namely, the ſeating of the Ark of God in a ſtrange place, to with, in the Houſe of Obed Edom, was occaſioned hereby. Remarks on this Second part.
The Firſt is, David (conſidering firſt how ill the Philiſtines had fared for their miſcarriage towards the Ark, and after that, how fifty thouſand Bethſhemites had loſt their lives for their irreverent peeping into it, and now Ʋzzah was ſtruck dead for touching it) was afraid of the Lord, v. 9. leaſt God ſhould proceed further in the way of his Judgments, both upon himſelf, and upon his People, ſeeing he had been ſo ſevere already for the Circumſtantial errour of a pious mind, and more ſuch miſtakes might eaſily be committed by him or others, if they proceed on in their Journey to Jeruſalem: So David was at a great ſtand, and durſt deal no more in a matter ſo dangerous, ſaying [How ſhall the Ark of the Lord come unto me]: So David dare not do it, v. 10. having met with this ſharp diſpenſation in the attempting of it, but he carried it aſide into the houſe of Obed Edom the Gittité.
The Second Remark is, This deed of David ſome denominate as his Humility, not preſuming to proceed, but rather deſiſt, ſeeing Divine Diſpleaſure ſeem'd to ſay ſo to him, until God gave him new direction: but more probably David diſcover'd in this deed great infirmity; for as Peter Martyr argueth excellently upon this Point, If David did not know that it was the will of God the Ark ſhould be carried to David's City Sion, then he ought not to have begun its removal upon his own head, but if he had God's Warrant for ſo doing, then he ought not to have deſiſted from it at this time upon this diſcouragement.
N. B. That Old Sophiſter Satan (we may ſay) put a Paralogiſm or fallacy (call'd non cauſa pro cauſa) upon David here, for the Ark was not the cauſe of this Calamity, but Sin, which being removed, he might have foun'd God reconciled. David ſhould have conſidered that the matter of this action was good, but there was ſome failure in the manner of acting, which he finding out and reforming it, ſhould have proceeded, having God's word to warrant him to carry the Ark to Jeruſalem, without fear of any further danger.
N. B. Do not God's Ordinances do good to them that walk uprightly, Mich. 2.7.
The Third Remark is, David's carrying the Ark to Obed Edom's Houſe, ver. 10.11. wherein,
Mark Firſt, Obededom was a Levite, 1 Chron. 15.18, 21, 24. & 16.5. & 26.4. and certainly a good man, who, finding David at a loſs what to do with the Ark, deſired of him, that his Houſe might entertain it for the preſent, which was near Jeruſalem (as Sanctius ſuppoſeth) becauſe Nachon's Threſhing-floor (where this diſaſter fell) is named here, v. 6 as Araunah's threſhing floor (where the Temple was afterward built) in named Chap. 24.18, 22.
N. B. Note well. For though this good man Obededom knew what had befaln the Philiſtines and the Bethſhemites, and now Ʋzzah concerning the Ark, yet full gladly did he deſire ſuch a bleſſ d and bleſſing Gueſt, and moſt chearfully did he entertain it, not imputing thoſe diſaſters aforeſaid to the bare having of the Ark (which was a gracious ſign of God's preſence) but to ſome irreverent miſcarriages about it, and therefore he intends to handle it holily, according to the direction of God's Law concerning it.
Mark Secondly, This Man is call'd a Gittite, not becauſe a Philiſtine of Gath, for he was an Iſraelite of the Tribe of Levi as above, but becauſe he had ſojourn'd in Gath, being (as Peter Martyr ſaith) baniſh'd thither with David by Saul, when he ſlew the Lord's Prieſts; and we find, that the Levites ſometimes were forced to Sojourn where they could find a place, Judg. 17.8. or he was of Gath-rimmon a City of Levites, Joſh. 21.24, 25.
Mark Thirdly, The Ark brought a Bleſſing to Obededom and all his houſhold, v. 11. Some ſay, how durſt David expoſe his Neighbour to that danger, from which he delivered himſelf.
Anſwer. David did not impoſe the Ark upon him, (contrary to his own conſent) by his Kingly Authority, but this Holy Levite from a ſincere love to and fervent zeal for God's Ark, did deſire of David that he might be its Hoſt to entertain it in his houſe that was nigh this Perez Ʋzzah, and in the way to Sion the City of David.
N. B. God took this Act of Faith well at Obededom's hands, and bleſſed him in his Flocks, in his Fruits, and in all his Affairs and Actions, and not only in his Temporals, but alſo in his Spirituals, to ſhew what a liberal Pay-maſter God is unto all both ſmall and great who favour his concerns, and further his Kingdom. They ſhall be no lours, but great gainers, who give either him or his Servants due Entertainment; as Laban was bleſt for entertaining Jacob, Potiphar and the Chief Goaler for Joſeph, the Widow of Sar…pta for Elias▪ the Shunamite for Eliſha, Zacheus for Chriſt, as Obededom here for harbouring God's Ark.
The Third part of this Chapter is the carriage of the Ark from Obededom's Houſe to its proper place in David's City.
Remarks upon it are,
Firſt, The removal of the Ark from hence upon the occaſion of David's hearing how the Ark had been entertained not only without any damage, but alſo with great advantage to Obededom.
N. B. Tho' it had not been ſo (as we read) to Abinadab, who probably had not given i… ſo noble and reverent an entertainment as Obededom did, and therefore was not bleſt like him: David hereupon begins to bethink himſelf of his own loſs, that if the Ark had been this half year in his own houſe (according to his firſt deſign) all thoſe bleſſings upon Obededom had been beſtowed upon himſelf and on his houſhold; and 'tis a wonder David ſhould neglect conſulting with God by the Ʋrim about this matter: Now thoſe tidings fluſh David to renew his former Deſign, when he ſaw the danger was over, v. 12.
N. B. 'Tis a good Note of a Grave Divine, While the Ark brought the Plague, both Philiſtines and …e…ſhemites are weary of it, yea and David himſelf can be content to want it: But when it brought a Bleſſing with it, as to Obededom, then it is look'd upon as worthy of entertainment; many will own a bleſſing Ark a proſpering Truth, but he is an Obededom indeed, that will own a perſecuted and a baniſhed Ark.
The Second Remark is, David acknowledges his former fault committed in carrying the Ark upon a Cart, &c. but now it muſt be born upon the ſhoulders ef the Levites, according to God's own appointment as before, and finding his obedience to God herein [Secking God in due order] ſo far owned, as that the Lord help'd the Levites by an inviſible power ſo to bear it, as that it ſeemed light and no burthen to them 1 Chron. 15.2.13.26. David upon this encouragement offers up a Bullock and a Ram every ſeventh ſtation, as well as at the firſt ſtage, v. 13 in teſtimony of his thankfulneſs to God, for his making no breach upon them, as he had done in his former undertaking.
After his Sacrifices, he Danced before the Lord with all his might, laying aſide his Royal Apparel, and girding himſelf with a Linnen Ephod, v. 14, 15. ſuch as young Samuel uſed, 1 Sam. 2.18. which was a Popular Garment.
N. B. This David did to ſhew that in the ſervice of God there is no difference betwixt Prince and People; and David gloried more in being God's Servant, than in being Iſrael's King, as Pſalm 18. the Title, and here in God's Service, &c.
The Third Remark is, David's Entertainment of God's Ark with great joy in his own City Sion, v. 17, 18, 19. wherein,
Mark Firſt, His placing it in an Holy Tabernacle which he had purpoſely erected for it by the help of Hiram's Artificers ſent to him as is aforeſaid, for Moſes's Tabernacle was ſtill at Gibeon, 1 Chron. 16.39. & 21.29. & 2 Chron. 1.3. this David ſtill left there, becauſe he deſigned to build a Temple with all expedition, 'till countermanded by God, therefore built he not a Chapel now, becauſe the Ark was yet in its wandering poſture 'till it came to be fixed in the Temple, but a Tabernacle or Tent only, and that at ſome diſtance from his Royal Palace, for after his Sacrificing in this Holy Tent, he is ſaid to return to his own Houſe.
Mark Secondly, His giving thanks to God for this tranſcendent favour, which he did partly by the Prieſts Sacrifices, and partly by bleſſing the People, which he did both as a Prophet, and as a Prince to whom it belongs to pray for their Peoples welfare, 1 King. 8.54, 55, &c. and to promote it alſo.
Mark Thirdly, David's Diſmiſſion of the people with a Royal Feaſt, giving to each [a Cake of Bread, a good piece of fleſh, and a Flagon of Wine] enough to ſuffice every man for his return home.
N. B, Note well. He did not make them a dry Dry Feaſt, as Joſephus relateth, ſuch as the Papiſts make the People at the Euchariſt, denying them the Wine. Then David Sang the 132d Pſalm.
The Fourth Remark is, The Story of Michal, v. 16.20. to 23. wherein,
Mark Firſt, Michal did not meet this Pomp as the Holy Women and David's other Wives (ſaith Sanctius) did, like and Miriam and Jepthah's Daughter, to honour the Solemnity with their preſence, but ſhe peeps through her Window, and beholding David's extatick poſtures, deſpiſed him for a Madman, v. 16.
Mark Secondly, Holy David returning home to bleſs his Houſehold like a good Maſter, as he had done the People like a Godly King, Michal meets him and mocks him v. 20. her Chamber cannot now contain her, but her malice (more like a Daughter of Saul than of Sarah) makes her to meet him to mind him of three faults:
Firſt, That he had forgot the Majeſty of a King.
Secondly, That he had made a Prieſt of a King, by his laying aſide his Robes, and putting on the Ephod.
Thirdly, That he had acted the Mad-Man's part, ſhe forgetting what her Father had done, 1 Sam. 19.24.
Mark Thirdly, David's Reply, not without ſome tincture of tartneſs, v. 21, 22. upbraiding her with God's Rejecting her Father and ſetting him up in his ſtead, and what he had done was to honour God, who had ſo honoured him; nor can I, ſaith he, be luke-warm herein, but reſolve to be more ſo with honour, 1 Sam. 2.30.
Mark Fourthly, God puniſh'd mocking Michal with a barren Womb, v. 23. her Carnal Eyes diſcern'd not the things of God, they were fooliſhneſs to her, 1 Cor. 2.14. therefore is ſhe call'd the Daughter of Saul, v. 20. becauſe ſhe ſavoured more of Saul's Pride and Hypocriſie here, than of Sarah's Faith and Humility, Gen. 18.12. 1 Pet. 3.6.
N. B. Yet this barren Michal hath ſtill too many Sons who make Religion not more a form than a ſcorn, and no marvel if ſuch be plagued with a continual fruitleſneſs as ſhe was, having no Child by David to her death.