3. A sure pledge of the continued favour of God in time to come. "The ark was, as it were, the palladium of Israel, the moving sacrament of that rude people; not itself Divine any more than our sacramental bread is Christ's body, or our symbolic water God's grace, but the visible symbol of a presence supposed to be local, or of a power manifested in answer to prayer" (Rowland Williams). Yet it was "not a mere dead, idle shadow to look upon, but what certainly declared God's nearness to his Church" (Calvin).
II. A JOYFUL PROCESSION. "And they set [carried] the ark. of God upon a new cart [waggon]; and Uzzah and Ahio, the sons [grandsons] of Abinadab, drave the cart; and Ahio went before [Uzzah going alongside.] the ark. And David and all Israel played [sported] before Jehovah with all their might, with songs, and with harps," etc. (1 Samuel 10:10; 1 Samuel 19:20). Already commenced the higher order of Divine service, to be afterwards more fully organized and established. For this occasion (as some have supposed) David wrote Psalms 68:1-35. 'The ark setting forward in victorious might.'
"Let God arise, let his enemies be scattered,
And let them that hate him flee before his face."
Such language was historically appropriate (Numbers 10:35). The sacred procession served:
1. To express their gratitude, gladness, and triumph.
2. To deepen their devotion, union, and joy.
3. To produce a beneficial and lasting impression on the nation.
4. To exalt the Name of Jehovah among surrounding peoples.
"No less than eleven psalms, either in their traditional titles, or in the irresistible evidence of their contents, bear traces of this great festival. The twenty-ninth psalm (by its title in the LXX.), is said to be on the 'going forth of the tabernacle.' The thirtieth (by its title), the fifteenth, and the hundred and first (by their contents), express the feelings of David on his occupation of his new home. The sixty-eighth, at least in part, and the twenty-fourth, seem to have been actually composed for the entrance of the ark into the ancient gates of the heathen fortress (Psalms 96:1-13; Psalms 105:1-45; Psalms 106:1-48; Psalms 6:1-10; Psalms 46:1-11; Psalms 132:1-18.)" (Smith's 'Dictionary'). "The hymns of David excel no less in sublimity and tenderness of expression than in loftiness and purity of religious sentiment. In comparison with them, the sacred poetry of all other nations sinks into mediocrity. They have embodied so exquisitely the universal language of religious emotion, that (a few fierce and vindictive passages excepted, natural in the warrior poet of a sterner age) they have entered, with unquestioned propriety, into the ritual of the holier and more perfect religion of Christ … How many human hearts have they softened, purified, and exalted! Of how many wretched beings have they been the secret of consolation! On how many communities have they drawn down the blessings of Divine providence, by bringing the affections into unison with their deep devotional fervour!" (Milman).
III. AN INEXCUSABLE TRANSGRESSION. "The act of David and of Israel was evidently intended as a return to the Lord and submission to his revealed ordinances; but, if so, obedience must be complete in every particular" (Edersheim). It was ordained that the ark should be borne with staves on the shoulders of men, the elect men of the nation (Numbers 7:9), and, in placing it on a new cart drawn by oxen, after the manner of the heathen (1 Samuel 6:10, 1 Samuel 6:12), they acted contrary to the Divine ordinance, as David subsequently recognized (1 Chronicles 15:13). Were they fully aware of the nature and importance of that ordinance? Perhaps not; especially after it had been so long in abeyance. Were they altogether ignorant of its existence? This could hardly have been the case with the priests and Levites. Such ignorance, moreover, would have been highly culpable: They were doubtless acquainted with it; but they were forgetful, careless, negligent, and adopted the method which seemed most expedient and to have been previously sanctioned.
1. "All religious reformations which are wrought by men, are blemished by human infirmities" (Wordsworth).
2. Long neglect of Divine ordinances commonly renders, the renewed performance of them exceedingly defective.
3. Fresh and fervid zeal is often inconsiderate, self-confident, and rash.
4. Example is apt to mislead; and should be imitated only in so far as it accords with the Word of God.
5. The end sought may be in accordance with the Divine will, whilst the means employed for the attainment thereof are contrary to it.
6. Good intentions do not justify forbidden actions. "Two things make a good Christian—good actions and good aims. A good aim maketh not a bad action good, as here; and yet a bad aim maketh a good action bad, as we see in Jehu" (Trapp).
7. The conduct which is blameless in some may be sinful in others who have received higher privileges.
8. Although the transgression of God's Law may be borne with for a time, it is sure to be followed by deserved chastisement.
9. If negligence and disobedience in relation to the material symbol were displeasing to God, much more must they be so in relation to the spiritual truth of which it was a shadow (Hebrews 10:29).
10. The noblest agents should be chosen for the performance of the noblest services.—D.
2 Samuel 6:6-8
(1 Chronicles 13:9-11). (GOREN NACHON.)
The ark upheld with irreverent hands.
Read who the Church would cleanse, and mark
How stern the warning runs:
There are two ways to guard her ark—
As patrons and as sons."
('Lyra Apostolica.')
The fair prospects of a great enterprise are sometimes darkened, as by a thunderstorm, in consequence of the improper manner in which it is conducted. The forbearance of God toward those who transgress his ordinances is often unheeded, and becomes an occasion of further transgression, until the occurrence of a signal disaster fills them with fear and trembling. The act of one man, it may be, gives definite expression to the spirit which influences many, and on him falls the lightning stroke of Heaven, as a punishment for his sin and a chastisement of all who are associated with him; a solemn call to consideration and amendment.
"Give unto Jehovah, O ye sons of God,
Give unto Jehovah glory and strength;
Give unto Jehovah the glory of his Name;
Worship Jehovah in holy attire.
The voice of Jehovah is upon the waters.
The God of glory thundereth."
I. A SEEMING EXIGENCY. The ark in danger! "For [at the threshing floor of Nachon, or Chidon] the oxen shook it [kicked, broke loose, or stumbled]," so that the support of Uzzah was apparently needful to arrest its fall. In like manner religion—the Church, its worship, sacraments, doctrines—sometimes appears in perilous need of human help. But the apparent exigency:
1. Is commonly the result of previous neglience and disobedience on the part of those to whom its interests are entrusted, and the false position in which it is placed. If the "due order" (1 Chronicles 15:13) had been observed, the danger would never have arisen.
2. Serves the purpose of testing and manifesting the character of men. Will it lead them to consider, Perceive their error, and amend; or occasion further aberrations?
3. Can never warrant an interference which is expressly prohibited, however great the danger or sincere the desire to avert it. "You must rather leave the ark to shake, if it so please God, than put unworthy hands to hold it up" (Bacon).
4. Is not so great as it appears; for God is able to prevent its fall or overrule it for good. "The special moral of this warning is that no one, on the plea of zeal for the ark of God's Church, should resort to doubtful expedients and unlawful means for the attainment of his end" (Wordsworth).
II. A SERIOUS ERROR. "Uzzah reached forth to the ark of God, and took hold of it." The Levites (of whom Uzzah was one) were to carry it on staves; but "not touch any holy thing, lest they die" (Numbers 4:15). His error was practical; though in itself trivial, a direct breach of the legal requirement; and (as is often the case with an apparently insignificant act) indicated an unsanctified mind. He was "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. von Gerlach).
1. He acted "unnecessarily, and from the precipitate impulse of human nature" (Ewald), unregulated and unrestrained by proper thought and a higher will.
2. With rashness, irreverence, and profanity; begotten of long familiarity with the venerable relic (see 1 Samuel 6:19). He looked upon it as little other than a piece of sacred furniture.
3. In a spirit of official pride and presumption, as its hereditary guardian and immediate conductor. "Perhaps he affected to show before this great assembly how bold he could make with the ark, having been so long acquainted with it" (Matthew Henry). Men of high position, great possessions, and eminent gifts in the Church, sometimes display a similar spirit, and even affect to patronize the worship of God!
4. With improper anxiety about the means of progress and success, and want of faith in the Divine presence and might. "In our own days there are not awanting men like Uzzah, who act as if it were all over with Christianity if they did not maintain it against the power of modern negations." Their zeal is shown in various ways. But "this zeal, notwithstanding its good intention, is yet unholy, because it is as faint-hearted as it is presumptuous. The Lord needs not such helpers" (Krummacher).
III. A STARTLING JUDGMENT. "And the anger of Jehovah was kindled …. and he died there by the ark of God." A flash of lightning, an apoplectic stroke, or other secondary cause, was the instrument thereof; in the presence of all Israel, and even before the mercy seat, he suffered the penalty of his error ("rashness," 2 Samuel 6:7); and the spot where he fell became a monument of the wrath of God and his power to protect his "holy things" (Ezekiel 22:8).
1. On those who continue to break the Divine Law "the fiery indignation," though long delayed, breaks forth suddenly and "without remedy" (Hebrews 10:31).
2. Punishment is most severe on those who are most honoured, and who ought to be a pattern to others of reverence and obedience (Numbers 3:4; 1 Samuel 5:6; 1 Samuel 6:19; 2 Chronicles 26:21; Acts 5:5; Acts 12:23).
3. The consequences of sin reveal the measure of its sinfulness.
4. The judgment inflicted on one affects many, and represents their desert, The procession was stopped, the enterprise hindered, rejoicing turned into mourning, "and great fear came upon all" (Acts 5:11). "When many have sinned God commonly punishes one or two of the leaders, in order that others may remember their sin and beg forgiveness" (Osiander). Judgment is mingled with mercy. The punishment of one is for the good of many.
IV. A SALUTARY ADMONITION.
1. To consider the awful holiness and majesty of the great King (Malachi 1:11, Malachi 1:14); "for our God is a consuming fire" (Hebrews 12:29).
2. To learn the spiritual meaning and sanctity of his ordinances.
3. To cherish a spirit of profound humility and reverence in his service.
4. To exercise repentance and trust, and new and faithful obedience to his will in all things. Then—
"Jehovah will give strength to his people;
Jehovah will bless his people with peace."
(Psalms 29:11.)
D.
2 Samuel 6:9, 2 Samuel 6:10
(1 Chronicles 13:12, 1 Chronicles 13:13). (PEREZ-UZZAH.)
The ark regarded with a fearful heart.
"And David was afraid of the Lord that day" (2 Samuel 6:9). By none was "the disaster of Uzzah" more keenly felt than by the king. He was disappointed, grieved, and displeased at the interruption of the enterprise on which he had set his heart; and, clearly perceiving the primary offence that had been committed, he was angry with all who were responsible for it, not least with himself (2 Corinthians 7:11). "The burning of David's auger was not directed against God, but referred to the calamity which had befallen Uzzah, or, speaking more correctly, to the cause of the calamity which David attributed to himself or to his undertaking" (Keil). His attitude of soul toward Jehovah "that day" was not, indeed, altogether what it should have been. Conscious of sinfulness and liability to err, he was full of apprehension of a similar judgment on himself, if he should receive the ark; and his fear (though springing up in a devout heart) was an oppressive, paralyzing, superstitious terror, like that of the men of Bethshemesh (1 Samuel 6:20), rather than an enlightened, submissive, and becoming reverence. "This was his infirmity; though some will have it to be his humility" (Trapp). We thus see wherein fear is—
I. NEEDFUL. It is as natural and proper a motive as gratitude, hope, or love; is often enjoined; and, in the sense of unbounded reverence, it constitutes "the religious feeling in its fundamental form" (Martensen). To men in their present condition it is specially needful in order to:
1. Arrest heedless footsteps and constrain to serious reflection and self-examination. "Serve the Lord with fear, and rejoice with trembling" (Psalms 2:11; Psalms 4:4).
2. Convince of sin, restrain pride and presumption, and lead to godly sorrow.
3. Deter from disobedience, and induce circumspection and diligence (Psalms 89:7; Proverbs 16:6; 1 Corinthians 10:12; 2 Corinthians 7:1; Philippians 2:12; 1 Peter 1:17). "Fear is a great bridle of intemperance, the modesty of the spirit, and the restraint of gaieties and dissolutions; it is the girdle to the soul and the handmaid to repentance; the mother of consideration and the nurse of sober counsels. But this so excellent grace is soon abused in the best and most tender spirits. When it is inordinate, it is never a good counsellor, nor makes a good friend; and he that fears God as his enemy is the most completely miserable person in the world" (Jeremy Taylor, 'Of Godly Fear').
II. SINFUL. It is so when associated with:
1. Misinterpretation and false judgments of God's dealings; such false judgments being themselves due to personal disappointment or other self-blinding influence. "In his first excitement and dismay David may not have perceived the real and deeper ground of this Divine judgment;" and thought that God had dealt hardly with him.
2. Suspicion, distrust, and "the evil heart of unbelief departing from the living God;" from which even the best of men are not exempt, especially when impressed with his severity and forgetful of his goodness (Romans 11:22).
3. Servile thoughts of the service of God, as a restraint upon freedom and a source of trouble and danger. "How shall the ark of the Lord come to me?"
4. Immoderate and morbid indulgence of the feeling, instead of immediate return to God at "the throne of grace," in penitence, hope, and renewed devotion (1 Samuel 16:2; 1 Samuel 28:1).
III. HURTFUL. By:
1. Producing inward distraction and despondency.
2. Estranging from the fellowship and service of God, and preventing the accomplishment of holy purposes. How many excellent enterprises are abandoned through unworthy fears!
3. Depriving of invaluable blessings. The loss of David appears by the gain of Obed-Edom (2 Samuel 6:11), into whose dwelling the ark brought sunshine and prosperity. But with time and reflection his misjudgments were corrected, his faith revived, his fear was sanctified (Psalms 101:2) and associated with holy and ardent aspiration after the presence of God in his tabernacle, and he wrote Psalms 15:1-5; 'The character of the true worshipper and friend of God.'
"Jehovah, who may sojourn in thy tabernacle?
Who may dwelt in thy holy mountain?
He that walketh uprightly and worketh righteousness,
And speaketh truth in his heart ….
He that doeth these things shall never be moved."
D.
2 Samuel 6:10, 2 Samuel 6:11
(1 Chronicles 13:13, 1 Chronicles 13:14). (THE HOUSE OF OBED-EDOM.)
The ark received with a right spirit.
By means of the ark "the thoughts of many hearts" were "revealed." Whilst Uzzah treated it with irreverence, and David regarded it with dread, Obed-Edom the Gittite (of Gath-rimmon) received it" with reverence and godly fear." He was a Levite, and (like Samuel) of the sons of Korah, a branch of the Kohathites, whose office it was to "bear upon their shoulders" (Numbers 7:9); and is subsequently mentioned as porter (musician), and doorkeeper of the ark (1 Chronicles 15:18, 1 Chronicles 15:21, 1 Chronicles 15:24; 1 Chronicles 16:5, 1 Chronicles 16:38; perhaps "the son of Jeduthun"). He did not seek to have the ark placed under his care; but, when requested by the king, he was not afraid to receive it, well knowing "that, although God is a consuming fire to those who treat him with irreverence, he is infinite in mercy to those who obey him." "Oh, the courage of an honest and faithful heart!" (Hall). The ark in the house of Obed-Edom may be considered as representing religion in the home; and wherever it truly dwells there is:
1. A consciousness of the presence of God; of which the ark was the divinely ordained symbol As often as he and his household looked upon the sacred vessel, mysteriously veiled with its blue covering, they would be the more deeply impressed with the conviction of that presence. We have no longer the symbol; but we have the spiritual reality which it signified; the one is taken away that the other may be more fully recognized, and its recognition cannot but produce in the home thoughtfulness, reverence, and self-restraint.
2. Obedience to his commandments; which were deposited in the ark (2 Chronicles 2:10). The Law must be written on the fleshy tablets of the heart; made the rule of life; and diligently taught to the children (Deuteronomy 6:4-9). The sins which it forbids will thus be avoided, the virtues which it enjoins practised; "righteousness, goodness, and truth," the foundation on which the home is built; and the will of God being recognized as supreme, order and harmony will prevail.
3. Confidence in his mercy; according to the appointed method of reconciliation set forth by the mercy seat, and fulfilled in Christ (Romans 3:25; 2 Corinthians 5:19; 1 John 2:1). The fatherly love of God, being "known and believed," becomes a perpetual incentive to love God and one another (Ephesians 4:32; Romans 13:10). The pervading element of the home should be love. "Jesus Christ—Love; the same."
4. The enjoyment of his fellowship; which was assured at the mercy seat. "There will I commune with thee" (Exodus 25:22). "Communion with God is the very innermost essence of all true Christian life;" and it is maintained and perfected in the home by family prayer (2 Samuel 6:20).
5. Repose under his protection; represented by the overshadowing cherubim. While Obed-Edom guarded the ark of God, he was himself guarded by the God of the ark. "The Lord is thy Keeper" (Psalms 121:5). "He shall give his angels charge over thee," etc. (Psalms 91:1, Psalms 91:11).
6. The reception of his blessing. "And Jehovah blessed Obed-Edom, and all his household" (2 Samuel 6:11), "all that he had" (1 Chronicles 13:14)—blessed him with spiritual, providential, enduring benefits (1 Chronicles 26:4-8). "It paid well for its entertainment. The same hand that punished Uzzah's proud presumption rewarded Obed-Edom's humble boldness, and made the ark to him 'a savour of life unto life'" (Matthew Henry). "A good man leaveth an inheritance to his children's children" (Proverbs 13:22; Psalms 102:28).
7. The promotion of his honour and glory. "And it was told King David," etc. Religion in the home "cannot be hid;" the fame thereof goes abroad and incites many—perchance a whole nation—to render to God the honour which is his due, "so that glory may dwell in our land."—D.
2 Samuel 6:12-15
(1 Chronicles 15:1-29.). (JERUSALEM)
The ark led forth with devout enthusiasm.
A man's ruling passion, although repressed for a season, surely reappears. It was thus with David's affection for the ark of God, and his desire to bring it up to Zion, where he had prepared a new tent, tabernacle, or pavilion (Psalms 27:5), for its reception (2 Samuel 6:17), in or adjoining his own palace (1 Chronicles 14:1; 1 Chronicles 15:1). His zeal, which had been checked by fear, now revived
"As florets, by the frosty air of night
Bent down and closed, when day has blanched their leaves,
Rise all unfolded on their spiry stems."
(Dante.)
I. A RENEWED PURPOSE IS ofttimes:
1. Incited by the example of another, and the manifest success attending his conduct. "And it was told King David," etc. (2 Samuel 6:12); "And David said, I will go and bring back the ark with blessing to my house" (Vulgate). To this also his study of the Law, meditation and prayer, during the preceding three months contributed.
2. Accompanied with the conviction and confession of the cause of previous failure (2 Samuel 6:13; 1 Chronicles 15:2, 1 Chronicles 15:13, 1 Chronicles 15:15). "Pious men will profit by their own errors, stand the stronger for their falls, and not abate in their zeal and affections, but learn to connect them with humility, and to regulate them according to the precepts of the sacred Scripture" (Scott).
3. Carried out with more careful and diligent preparation than before. "David gathered all Israel together"—the priests (Abiathar, 1 Samuel 30:7; Zadok, 1 Chronicles 12:28) and the Levites (mentioned only once in 2 Samuel, viz. 2 Samuel 15:24); charged them to sanctify themselves to bring up the ark, and directed the chiefs of the latter to appoint singers with musical instruments for the procession (1 Chronicles 15:12-16), among whom he seems to have "found a faculty of song and music already in existence" (Hengstenberg).
II. AN AUSPICIOUS COMMENCEMENT. "When they had. gone six paces, he sacrificed oxen and fatlings" ("seven bullocks and seven rams," 1 Chronicles 15:26)—"a thank offering for the happy beginning, and a petition for the prosperous continuation of the undertaking" (Bottcher).
1. The first steps of an enterprise are of high importance, and, until they are actually taken, even the best prepared are seldom without misgiving.
2. When taken with the manifest approval of Heaven, they afford strong confidence and hope of a successful issue.
3. The gladness (2 Samuel 6:12) of successful effort is all the greater because of previous anxiety and grief (Psalms 126:6). The procession was led by eight hundred and sixty-two Levites clad in white, in three choirs, playing respectively on cymbals, psalteries, and harps; over the first of which were Heman (grandson of Samuel), Asaph, and Ethan, or Jeduthun. Then followed Chenaiah, "chief" or marshal "of the Levites for bearing;" two doorkeepers; the ark, attended by seven priests blowing silver trumpets (Numbers 10:1-10); and two other doorkeepers (of whom Obed-Edom was one). Last of all came the king, with the elders and captains of thousands, and the whole body of the people.
"Before went the singers, behind the players on stringed instruments;
In the midst of damsels striking timbrels.
There is Benjamin the youngest, their ruler;
The princes of Judah—their motley band,
The princes of Zebulun, the princes of Naphtali."
III. A FESTAL AND TRIUMPHAL PROGRESS. "With shouting and sound of trumpet" (2 Samuel 6:15). Again arose the well-known shout, "Let God arise," etc.! (Psalms 68:1-35.; Psalms 132:8). The king may have composed the hymns sung by the Levites, and himself carried a harp in his hand. His clothing "had a priestly character, and not only the ephod of white, but also the meil of white byssos, distinguished him as the head of a priestly people" (Keil, on 1 Chronicles 15:27). And David, having laid aside his royal garment, which would impede his movements, "danced before Jehovah with all his might" (2 Samuel 6:14).
"The same who sang
The Holy Spirit's song, and bare about
The ark from town to town; now doth he know
The merit of his soul-impassioned strains
By their well-fitted guerdon."
(Dante, 'Par.,' 20.)
"Simonides used to say of dancing that it was silent poetry, and of poetry that it was eloquent dancing" (Delany, from Plutarch). There is "a time to dance" (Ecclesiastes 3:4). David's dancing was a religious act (2 Samuel 6:21); customary among a people of simple and demonstrative habits, on a return from victory and in public worship (Exodus 15:20; 11:34; 1 Samuel 18:6); rendered familiar to him in the school of the prophets (1 Samuel 19:24); practised only on an extraordinary occasion; a natural expression of personal gratitude and joy (Psalms 30:11) in a man of ardent temperament; a sign of humble, avowed, and unreserved devotion to Jehovah (Psalms 150:4); a means of identifying himself with the people, and of infusing his own spirit into them. Those persons who condemn him as deficient in modesty and dignity should remember these things: those who commend dancing as a social amusement or recreation by his example must find other grounds for their commendation; and these who justify the unseasonable, vain, and indelicate manner in which it is ordinarily performed, by his conduct, either misunderstand or shamelessly pervert it (Job 21:7-15).
Of religious excitement it may be said that:
1. It does not prevail to such an extent as might have been expected from the glorious truths set forth in the Word of God.
2. It is of great value in inducing the performance of duty, overcoming obstacles, and leading to a decisive course of action. Reason and conscience are often insufficient of themselves to influence the will effectually.
3. It is fraught with serious danger—of not being properly regulated by intelligence, of running into imprudence and excess, of being superficial and transient, and perverted to an unworthy and sinful end.
4. It requires to be controlled by an enlightened conscience, transformed into fixed principles, and translated into holy and useful deeds. Unless it be immediately acted upon it is injurious rather than beneficial.—D.
2 Samuel 6:17-19
(1 Chronicles 16:1-43.). (ZION.)
The ark established in its chosen restingplace.
The ascent of the ark into "the city of David" may be regarded as:
1. A termination of a state of things that had long prevailed, in which the relation of the people of Israel to their Divine King was interrupted, his service neglected, their power impaired. Even the early military successes of Saul were followed by disaster, dissension, and civil strife, which had been only recently healed. Once more there was rest (1 Chronicles 23:25).
2. An inauguration of a new era: the more manifest and abiding presence of Jehovah among his people, the more general recognition of his sovereignty, the organization of a worthier and more attractive form of worship, the more complete union of the tribes under the Lord's Anointed (Messiah), and the victorious expansion of his kingdom. "It was the greatest day of David's life …. It was felt to be the turning point in the history of the nation. It recalled the great epoch of the passage through the wilderness. David was on that day the founder, not of freedom only, not of religion only, but of a Church, a commonwealth" (Stanley).
3. A representation (a type, or at least an emblem) of the coming of "Messiah the Prince" in his kingdom; either, more generally, in his whole mediatorial course from his first advent to his final triumph, or, more specially, at his ascension "far above all, the heavens, that he might fill all things" (Ephesians 4:8-10).
"Thou hast ascended up on high,
Thou hast led captives captive," etc.
(Psalms 68:18.)
I. A GLORIOUS CONSUMMATION. "And they brought in the ark of the Lord, and set it in its place," etc. "This is my rest forever," etc. (Psalms 132:13, Psalms 132:14). To this occasion may be referred Psalms 24:1-10; 'The King of glory entering his sanctuary.'
"The earth is Jehovah's, and the fulness thereof;
The world, and they that dwell therein ….
Who shall ascend into the hill of Jehovah?
And who shall stand in his holy place?"
It is here declared that the proper preparation for communion with God is moral purity, not merely external pomp (Psalms 24:9, 11; Psalms 15:1-5.; Isaiah 33:15, Isaiah 33:16). The former part of this grand choral hymn was probably sung on the way to Zion; the latter on entering the gates of the venerable fortress and city of Melchizedek.
Lift up your heads, O ye gates,
And be ye lift up, ye everlasting doors,
That the King of glory may come in.
Who is, then, the King of glory
Jehovah strong and mighty,
Jehovah mighty in battle.
"Lift up your heads, O ye gates …
Who is, then, that King of glory?
Jehovah of hosts;
He is the King of glory."
"Amidst the glorious wave of song and praise, the ark was placed in the tabernacle." So Christ (in whom the Divine and human king are one) has entered the heavenly Zion, dwells with men, and prepares those who receive him, in faith and love, to dwelt with him forever (Hebrews 10:12, Hebrews 10:22).
II. AN ACCEPTABLE SACRIFICE. "And David" (as head and representative of priestly nation, Exodus 19:6) "offered burnt offerings and peace offerings before Jehovah;" the former expressive of self-dedication, the latter of thanksgiving, praise, and joyous fellowship with God and one another. At the close of the service of dedication he instituted a regular "service of song in the house of the Lord" (see Hengstenberg, 'On the History of the Psalmodic Poetry'), due in part to the influence of Samuel and his prophet associates (1 Samuel 19:20), but having him for its real author, and, receiving its mightiest impulse from his sublime compositions. He was a prophet as truly as Samuel or Moses (Acts 2:30). "David, as well as Moses, was made like to Christ the Son of David in this respect, that by him God gave a new ecclesiastical establishment and new ordinances of worship" (Jon. Edwards). "On that day then David ordered for the first time to thank the Lord by Asaph and his brethren" (1 Chronicles 16:7).
"Thank ye the Lord, call on his Name,
Make known his deeds among the people," etc.
(1 Chronicles 16:8-22; Psalms 105:1-15.)
"Sing ye to the Lord, all the earth,
Proclaim from day today his salvation," etc.
(1 Chronicles 16:23-36; Psalms 96:2-13; Psalms 106:1, Psalms 106:47, Psalms 106:48.)
"A day to be remembered for all time! Then 'the sweet singer of Israel' first gave the suggestions of his inspiration, and the product of his pen, to embody and guide the praises of the Church. What effects have followed that first hymn! What streams of praise … what clouds of incense have gushed and risen and are ever rising and gushing the world over at this moment, from the immortal impulse of that Divine act!" (Binney). Yet it is Christ himself "in the midst of the Church" (Hebrews 2:12) who inspires its noblest praises, and by whom the sacrifice is rendered acceptable to God (Hebrews 13:15).
III. A GRACIOUS BENEDICTION. "And he blessed the people in the name of the Lord of hosts;" recognizing him as "the God of omnipotent power in heaven, who victoriously accomplishes his work of salvation" (1 Samuel 1:3), and solemnly invoking a blessing on his people in accordance with his Name and covenant. His act, although not strictly an assumption of the office of the Levitical priesthood, was of a priestly character (even more so than the patriarchal blessing); "and thus, though but in a passing and temporary manner, he prefigured in his own person the union of the kingly and priestly offices (Perowne), alluded to in Psalms 110:1-7. (written after this event), 'The victorious king and priest.'
"Jehovah hath sworn, and will not repent:
Thou art a priest forever
After the order of Melchizedek."
It was while the Lord Jesus "lifted up his hands and blessed them" that "he parted from them, and was carried up into heaven" (Luke 24:51)—a sign of his continual intercession and benediction. "Wherefore also he is able to save," etc. (Hebrews 7:25).
IV. A GENEROUS BENEFACTION. "And he distributed to all the people, even to the whole multitude of Israel, as well to the women as to the men, to every one a cake of Dread, and a measure [of wine], and a raisin cake," that they might feast together before the Lord (according to custom in the case of peace offerings, 1 Samuel 1:4; 1 Samuel 9:13) as a nation, with thankfulness, gladness, and charity. "It is a good thing when benedicere and benefacere go together, and when in a prince is seen, not only piety toward God, but love and liberality toward his people" (Guild). How much greater are the benefits bestowed by the exalted Redeemer than those conferred by any earthly monarch (Mark 16:20; Acts 2:33) I "Christ has risen bodily into heaven that he may be spiritually present in the earthly heaven of the Church; the bodily ascension and the spiritual indwelling are two aspects of the same act The mystical David, from his own high home, dispenses his own flesh for the life of the world, and that spiritual bread which he that hungers after righteousness shall eat of and be satisfied, and that 'fruit of the vine' which is even now to be drunk in the earthly 'kingdom of the Father'" (W. Archer Butler).—D.
2 Samuel 6:17
The ark and the Bible.
The ark of the covenant has been taken as representative of religion, of Christ, of the Church, or of the sacraments and means of grace. It may also be compared with the Bible (or Scriptures of the old and new covenants), which is of even greater value to us than the ark was to Israel. The resemblance appears in their:
1. Supernatural origin. The ark was made according to the pattern shown (in vision) by God to Moses in the mount (Exodus 25:9), by Bezaleel, who was "filled with the Spirit of God" (Exodus 31:3), and other wise-hearted men; and the tables of stone which, it contained were "written with the finger of God" (Exodus 34:1). The Bible is the product of Divine inspiration (2 Timothy 3:16), though, like the ark, in connection with the (literary) skill of man. "It is a Divine-human book."
2. External characteristics, such as choice and precious materials (acacia wood and pure gold), durability, painstaking workmanship ("beaten work"), simplicity, compactness, beauty ("a crown of gold round about"), practical utility (rings and staves), which are all apparent in the Scriptures.