2 Samuel 6:12
And it was told king David, saying, The LORD has blessed the house of Obededom, and all that pertains to him, because of the ark of God. So David went and brought up the ark of God from the house of Obededom into the city of David with gladness.
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EXPOSITORY (ENGLISH BIBLE)
(12) Went and brought up.—The immediate reason for David’s action was the knowledge of the blessings which had come to Obed-edom through the presence of the ark, in contrast to the punishment of Uzzah; yet this implies neither jealousy nor a wish to deprive his subject of a blessing. It had been his original purpose to carry the ark to Jerusalem, and he had only desisted in a fit of vexation and then of fear. He now saw that such fear was groundless, and went on to the completion of his unfinished action. The word “with gladness” means with festal shouts and rejoicings.

2 Samuel

DEATH AND LIFE FROM THE ARK

2 Samuel 6:1 - 2 Samuel 6:12
.

I. The first section {2 Samuel 6:1 - 2 Samuel 6:5} 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 emphasising 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 1 Chronicles, 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 I 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 honoured 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 jubilations 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 life

That rings with idiot laughter solely.’

But the Man of Sorrows said that His purpose for us was that ‘His joy might remain in us, and that our joy might be full’; and we but imperfectly apprehend the gospel if we do not feel that its joys ‘much more abound’ than its sorrows, and that they even burn brightest, like the lights on safety-buoys, when drenched by stormy seas.

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 woful darkening of his loving insight into the heart of God.

III. The last section {2 Samuel 6:10 - 2 Samuel 6:12} 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 pryers 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 savour of life unto life, the rock on which we build, or He is the savour of death unto death, the stone on which we stumble and break our limbs.2 Samuel 6:12. 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.6:12-19 It became evident, that happy was the man who had the ark near him. Christ is indeed a Stone of stumbling, and a Rock of offence, to those that are disobedient; but to those that believe, he is a Corner-stone, elect, precious, 1Pe 2:6-8. Let us be religious. Is the ark a blessing to others' houses? We may have it, and the blessing of it, without fetching it away from our neighbours. David, at first setting out, offered sacrifices to God. We are likely to speed in our enterprises, when we begin with God, and give diligence to seek peace with him. And we are so unworthy, and our services are so defiled, that all our joy in God must be connected with repentance and faith in the Redeemer's atoning blood. David attended with high expressions of joy. We ought to serve God with our whole body and soul, and with every endowment and power we possess. On this occasion David laid aside his royal robes, and put on a plain linen dress. David prayed with and for the people, and as a prophet, solemnly blessed them in the name of the Lord.With gladness - Especially with joyful music and song (1 Chronicles 15:16, etc.). 2Sa 6:12-19. David Afterwards Brings the Ark to Zion.

12. it was told king David, saying, The Lord hath blessed the house of Obed-edom, and all that pertaineth unto him, because of the ark of God—The lapse of three months not only restored the agitated mind of the monarch to a tranquil and settled tone, but led him to a discovery of his former error. Having learned that the ark was kept in its temporary resting-place not only without inconvenience or danger, but with great advantage, he resolved forthwith to remove it to the capital, with the observance of all due form and solemnity (1Ch 15:1-13). It was transported now on the shoulders of the priests, who had been carefully prepared for the work, and the procession was distinguished by extraordinary solemnities and demonstrations of joy.

David brought up the ark of God; understanding that the ark was entertained without danger or inconvenience, and with great advantage, he apprehended his former mistake, and brought it to himself.

From the house of Obed-edom, which is thought to have been either in Jerusalem, or very near it. And it was told King David,.... By some of his courtiers who had heard of it:

saying, the Lord hath blessed the house of Obededom, and all that pertaineth unto him, because of the ark of the Lord; it was so suddenly, in so short a time, and so largely, that it could not escape the notice and observation of men that knew him; and this increase was not in any natural way by which it could be accounted for; so that it could be ascribed to no other cause but the blessing of God, and that on account of the ark of God that was with him; nothing else could be thought of:

so David went and brought up the ark of God from the house of Obededom into the city of David with gladness: being animated and encouraged by the blessing of God on the house of Obededom, because of it, and thereby freed from those slavish fears he was before possessed of, and filled with hopes of being blessed also on account of it; if not with temporal blessings, he needed not, yet with spiritual ones.

And it was told king David, saying, The LORD hath blessed the house of Obededom, and all that pertaineth unto him, because of the ark of God. So David went and {f} brought up the ark of God from the house of Obededom into the city of David with gladness.

(f) Meaning, he caused the Levites to bear it according to the law.

EXEGETICAL (ORIGINAL LANGUAGES)
12–19. Removal of the Ark from the house of Obed-edom to Jerusalem

12. So David went] Some Latin and a few Greek MSS. soften the abruptness of the text by inserting before this sentence the words, “And David said, I will go and bring back the Ark with blessing unto my house;” but they are in all probability only a gloss.

with gladness] i.e. festal rejoicings; jubilant shouts and songs.Verse 12. - With gladness. The words mean, "in a joyful procession with music and dancing." 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 equals 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 (2 Samuel 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 2 Samuel 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 (Exodus 23:11; Deuteronomy 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.

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