2 Samuel 6:9
And David was afraid of the LORD that day, and said, How shall the ark of the LORD come to me?
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(9) David was afraid.—The immediate effect of the judgment was to produce in David, and doubtless in all the people, that awe of the majesty of God in which they had shown themselves deficient. If this was at first excessive, it was soon moderated.

2 Samuel 6:9. 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 15:2-15.6:6-11 Uzzah was struck dead for touching the ark. God saw presumption and irreverence in Uzzah's heart. Familiarity, even with that which is most awful, is apt to breed contempt. If it were so great a crime for one to lay hold on the ark of the covenant who had no right to do so, what is it for those to lay claim to the privileges of the covenant that come not up to the terms of it? Obed-edom opened his doors without fear, knowing the ark was a savour of death unto death to those only who treated it wrong. The same hand that punished Uzzah's proud presumption, rewarded Obed-edom's humble boldness. Let none think the worse of the gospel for the judgments on those that reject it, but consider the blessings it brings to all who receive it. Let masters of families be encouraged to keep up religion in their families. It is good to live in a family that entertains the ark, for all about it will fare the better.Displeased - Grief allied to anger seems to be intended. Compare 1 Samuel 15:11 note. On the name of the place, compare 2 Samuel 5:20. 9, 10. David was afraid of the Lord that day, &c.—His feelings on this alarming judgment were greatly excited on various accounts, dreading that the displeasure of God had been provoked by the removal of the ark, that the punishment would be extended to himself and people, and that they might fall into some error or neglect during the further conveyance of the ark. He resolved, therefore, to wait for more light and direction as to the path of duty. An earlier consultation by Urim would have led him right at the first, whereas in this perplexity and distress, he was reaping the fruits of inconsideration and neglect. Afraid of the Lord; either that God was displeased with him for removing the ark, and bringing it to his city; or lest God should proceed further in the way of his judgments upon him and his people; or lest the ark being brought to his house, might be the occasion of inconveniencics and great calamities, for some neglects or errors which they might easily and frequently commit.

How shall the ark of the Lord come unto me? how may I presume, or how shall I dare do it, when God hath showed his displeasure for my attempting it? I will therefore wait further upon God for his direction in the case, and at present forbear. But why did not David consult God presently by the Urim, as he used to do? This therefore seems to have been his infirmity and neglect. And David was afraid of the Lord that day,.... Lest he should be smitten for his error also, and especially as he had discovered some resentment at the Lord's dealing with Uzzah; when he ought to have been still and quiet, and submitted to the will of God, and owned his justice in it, confessed his own error, and been thankful for his sparing mercy vouchsafed to him:

and said, how shall the ark of the Lord come to me? the meaning of which is not, how it should be brought to the place provided by him in Jerusalem, now Uzzah was dead, for there were Levites enough to carry it, as they afterwards did; but as signifying that it would be either boldness and presumption in him to do it, since God had shown such a mark of his displeasure at their proceeding, that he might be in doubt whether it was the will of God it should come to him; or as fearing it would be dangerous to him to have it with him, since he might be guilty of such an error, of the same, or like it, that had been committed.

And David was afraid of the LORD that day, and said, How shall the ark of the LORD come to me?
Verse 9. - David was afraid. This was his next feeling. Neither he nor Uzzah had offended wilfully, and so severe a punishment for an "error" made him dread the presence of so dangerous a thing as the ark seemed to be. Instead, therefore, of taking it into "the city of David," he turns aside and leaves it in the house of the nearest Levite. In both his anger and his dread David manifests himself to us as one whose ideas about God were somewhat childish. He regards Jehovah as a powerful and capricious Being, who must be appeased. He had attained to juster views in Psalm 16. and other such trustful hymns. "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 1 Samuel 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 2 Samuel 6:3) to Gibeah in 2 Samuel 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 2 Samuel 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 2 Samuel 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 1 Chronicles 13:7 with בּ, as in Isaiah 11:6.

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