3. Spiritual significance—the presence of God, the Law (as a testimony against sin and a rule of life), atoning mercy, Divine fellowship and favour. "In the words of God we have the heart of God." The ark was a sign of these sublime realities, "not the very things themselves." With the Bible, wherein they are so much more clearly and fully set forth, it is the same.
4. Wondrous achievements; not, indeed, by their inherent virtue, but by the Divine might of which they were appointed instruments; in blessing or bane according to the diverse moral relationships of men. By the ark the Israelites were led through the wilderness, their enemies scattered, the waves of the Jordan arrested, the walls of Jericho demolished, the land subdued, Dagon destroyed, the rebellious punished, the irreverent smitten, the obedient blessed. Who shall describe the achievements of the Word of God? What enemies it has overcome! what reformations effected! what blessings conferred!
5. Varied fortunes: after long wanderings finding rest; misunderstood and superstitiously perverted, lost for a season to its appointed guardians, persistently striven against, treated with irreverent curiosity, buried in obscurity and neglect, eagerly sought after and found, cherished in private dwellings, exalted to the highest honour.
6. Transcendent claims on human regard—attention, reverence, faith, love, and obedience.
7. Preparatory purpose and temporary duration. At the destruction of Jerusalem by the Babylonians the ark perished or was lost beyond recovery; in the new dispensation there is no place for it (Jeremiah 3:16); but the mercy and judgment which it symbolized cannot fail (Revelation 11:19). The Bible is necessary only in a state where" we see by means of a mirror obscurely" (1 Corinthians 13:12, 1 Corinthians 13:13), not where we see "face to face." But, though in its outward form it vanish away, yet in the spiritual realities of which it testifies, the efforts which it produces, the fulfilment of its promises and threatenings, "the Word of the Lord endureth forever."—D.
2 Samuel 6:20
(1 Chronicles 16:43). (ZION.)
Family worship.
"And David returned to bless his household." A benediction or blessing is essentially a prayer to God that his blessing may be bestowed upon others; and, being uttered in their presence by one who (like the head of a household) holds a position of authority in relation to them, it is also, to some extent, an assurance of the blessing. Of family worship notice—
I. ITS OBLIGATION; which (although it is not expressly enjoined) is evident from:
1. The relation of the family to God: its Founder, Preserver, Ruler, Benefactor, "the God of all the families of the earth" (Psalms 68:6; Jeremiah 31:1; Ephesians 3:15). Out of this relation arises the duty of honouring him (Malachi 1:6); acknowledging the dependence of the family, confessing its sins, seeking his mercy, and praising him for his benefits; nor, without family worship, can its spiritual end be fulfilled (Malachi 2:15).
2. The responsibility of the head of the household to order it in the fear of God (Genesis 18:18; Proverbs 22:6; Ephesians 6:4; 1 Timothy 3:4), which involves this obligation.
3. Precepts, promises, etc; with reference to prayer, which have a manifest application to social worship in the family (1 Chronicles 16:11; Jeremiah 10:25; Matthew 6:9; Romans 16:5; 1 Timothy 2:8; 1 Timothy 4:5).
4. The conduct of good men, approved of God, and therefore indicative of his will and recorded for imitation. Abraham (Genesis 12:7, Genesis 12:8), Jacob (Genesis 35:2, Genesis 35:3), Job (`:5), Joshua (Joshua 24:15), David, Daniel (Daniel 6:10), Cornelius (Acts 10:1), and others. "Wherever I have a tent, there God shall have an altar" (John Howard).
II. ITS MANNER. It should be performed:
1. With regularity and constancy; other family duties being arranged with reference to it, and public worship made, not a substitute, but a preparation for it or an adjunct to it.
2. In such a way as is suitable and profitable to those who take part in it.
3. Always with thoughtfulness, reverence, and cheerfulness.
4. Accompanied by the reading of the Scriptures, by instruction, discipline, and consistent practice, and by holy purposes, such as are expressed in Psalms 101:1-8. (written shortly before this time),'David's mirror of a monarch' (Luther).
"Of mercy and judgment will I sing,
Unto thee, O Jehovah, will I harp.
I will give heed to a perfect way—
When wilt thou come unto me?—
I will walk with a perfect heart within my house," etc.
III. ITS BENEFITS.
1. The sure approbation and rich blessing of God (Proverbs 10:22), temporal and spiritual. By its means, perchance, a parent effects "the saving of his house" (Hebrews 11:7; Luke 19:9).
2. The 'worthy performance of all the duties of life.
3. Abounding affection, harmony, peace, happiness, and hope that
"When soon or late they reach that coast
O'er life's rough ocean driven,
They may rejoice, no wand'rer lost,
A family in heaven!"
4. Holy influences, not only on all the household—parents, children, domestics—but also on the neighbourhood and society. What a mighty reformation would be implied in the general adoption of family worship! And to what a moral and spiritual height would it exalt our land!—D.
2 Samuel 6:20-23
(ZION)
Unholy scorn.
The greatest day of David's life did not end without a cloud. His wife Michal, "Saul's daughter" (2 Samuel 6:16; 2 Samuel 3:13; 1 Samuel 19:11-17), had not, from whatever cause, gone forth to meet him with the other women (2 Samuel 6:19)on his return to Jerusalem with the sacred ark; on beholding from a window of the palace, as the procession swept past, the enthusiasm which he displayed, "she despised him in her heart;" and when, after he had blessed the people, he returned to bless his household, she met him with sarcastic reproaches. "When at a distance she scorned him, when he came home she scolded him" (Matthew Henry). "Whereas David came to bless his house, she, through her foolishness, turneth his blessing into a curse" (Willet). Her scorn (like that of others) was—
I. INDULGED IMPROPERLY.
1. Without adequate cause; and even on account of what should have had an opposite effect. Fervent piety is not understood by those who do not possess it, and is therefore wrongly and uncharitably judged of by them (1 Samuel 1:13-18). "In Saul's time public worship was neglected, and the soul for vital religion had died out of the family of the king" (Keil).
2. From want of spiritual sympathy; in love to God and joy in his service. Her religion (like her father's) was marked by superstition, formality, and cold conventional propriety. She "knew nothing of the impulse of Divine love" (Theodoret). "The life from and in God remains a mystery to every one until, through the Spirit of God himself, it is unsealed to his experience" (Krummacher).
3. With a sinful mind—vain, proud, discontented, unwifely, irreverent (Ephesians 5:33), and resentful. "Probably she bitterly resented her violent separation from the household joys that had grown up around him in her second home. Probably the woman who had teraphim among her furniture cared nothing for the ark of God. Probably, as she grew older, her character had hardened in its lines, and become like her father's in its measureless pride, and in its half-dread, half-hatred, of David. And all these motives together pour their venom into her "sarcasm" (Maclaren). She had not "a meek and quiet spirit" (1 Peter 3:4).
II. EXPRESSED OFFENSIVELY. "How glorious the King of Israel made himself today," etc.!
1. At an unseasonable time; when, full of devotional feeling, he was returning from public worship "to bless his household," and when such language was calculated to be a cause of pain and of stumbling. But scoffers are inconsiderate, and reckless of the mischief their words may occasion.
2. With exaggerated statements and misrepresentation of motives. David had neither committed any impropriety, nor been desirous of vain display in the eyes of others, nor careless of affording occasion for their contempt. Mockers often ridicule in others what is really the creation of their own imagination or suspicion, and the reflection of the evil that is in their own hearts.
3. With bitter irony and derision. How keenly it was felt by the sensitive spirit of David may be learnt from what he says of an evil tongue (Psalms 52:2; Psalms 57:4; Psalms 120:3). "Scoffing at religion is irrational; rude and uncivil; a most cruel and unhuman sin; a most hardening vice; its impiety in the sight of God surpasses all description; it is a contagious and injurious vice" (J. A. James).
III. ANSWERED CONCLUSIVELY. By:
1. A sufficient explanation and defence. "It was before Jehovah" that he had "played;" conscious of his presence and desirous of giving him honour. He was not insensible to his own royal dignity; but recognized the surpassing greatness and goodness of Jehovah, from whom it was derived, and acted only in accordance therewith by giving free expression to his humble gratitude and abounding joy. His language was restrained (Psalms 39:1; Psalms 141:3); though not without rebuke of the proud daughter of the king in preference to whom, and all his house, himself had been chosen.
2. An expression of his resolve to proceed still further in his course of self-humiliation (Psalms 131:1).
3. And of his expectation of finding honour instead of reproach among others. In the affectionate regard of those who sympathize with fervent piety, there is abundant compensation for the contempt of those who despise it. "In this incident we have the clue to that spiritual conception of his duties and position which distinguished David from Saul. It was, in fact, his spiritual conception of the true Israel, of the high privileges and duties of worshippers in the holy place, and above all of the privileges and duties of a king, as one who should carry out Jehovah's counsels upon earth, which distinguished David's reign, not only from that of Saul, but from that of any subsequent Jewish monarch" ('The Psalms chronologically arranged,' by Four Friends).
IV. PUNISHED DESERVEDLY. "Michal's childlessness is specially mentioned as a punishment of her pride. This was the deepest humiliation for an Oriental woman" (Erdmann). The scorner:
1. Inflicts a self-injury, by hardening the heart and rendering it less capable of faith, love, hope, sympathy, and joy; more solitary, discontented, useless, and unhappy.
2. Becomes unamiable and odious in the sight of others.
3. Incurs the displeasure of God; for "surely he scorneth the scorners" (Proverbs 3:34). "Now therefore be ye not mockers, lest your bands be made strong" (Isaiah 28:22).
EXHORTATION.
1. Expect to meet with opposition and contempt in your zeal for God. Even Christ himself was despised and mocked.
2. Count it no strange thing, if in your household, which you desire to bless, there should be those who deprive themselves of the blessing and dislike your devotion.
3. Suffer not their scorn to quench your zeal for God and your love for their souls.
4. Seek in Divine fellowship consolation amidst human reproach.—D.
HOMILIES BY G. WOOD
2 Samuel 6:6, 2 Samuel 6:7
The death of Uzzah.
A startling event. Startling to us to read of. How much more to witness, in the midst of all the pomp and joy with which David was bringing the ark to consecrate his newly founded capital, to inaugurate a revival of religion amongst the people, and thus make some fitting return to God for all his goodness to monarch and subjects, and promote in the best and surest way the welfare of all! It is by sudden, startling, and terrible events that God very commonly calls attention to his laws, and avenges the breach of them. By such means the laws of nature come to be known, reverenced, and obeyed; and are thus brought into subjection to man, and made to promote his well being. And by similar means men are made to reflect upon the laws of God with respect to religion and morals, and so the spiritual good of men is promoted. With reference to the sudden death of Uzzah, we remark—
I. IT WAS THE PUNISHMENT OF HIS SIN. "The anger of the Lord was kindled against Uzzah." Every sudden death is not a judgment, even when the result of disobedience of some law. Instances: a child killed while playing with fire or deadly weapons; a man struck dead by the electric fluid while experimenting with it. But the phrase we have quoted compels us to regard Uzzah's death as a punishment of sin. At first it seems difficult to discover in what the sin consisted. His conduct, in reaching out his hand to the ark and laying hold of it, seems to have been at least well-meaning: he desired to preserve it from falling to the ground. But well-meaning acts may be wrong and severely punished. In this case there were:
1. Disobedience to a plain law, with the penalty of death attached. (See Numbers 4:15.) Indeed, the method of bearing the ark on this occasion was altogether contrary to the Law (Exodus 25:14; Numbers 7:9), as David learned by this event (see 1 Chronicles 15:13-15). There appears to have been at this period a general neglect of the Law of Moses, and ignorance of its requirements. How, otherwise, can we account for the ark itself lying so long neglected (1 Chronicles 13:3)? But, surely,.those who had the care of the ark ought to have known the law of God respecting it, or searched it out diligently when a new departure was contemplated, that they might both act rightly themselves and prevent the king from copying the Philistines (1 Samuel 6:7) instead of obeying the Divine Law. In the swift punishment that followed Uzzah's act, the memorable maxim was again, and most impressively, proclaimed, "To obey is better than sacrifice" (1 Samuel 15:22)—better than the most splendid pageant in honour of religion from which obedience is absent.
2. Irreverence. The ark was one of the most sacred things in the religion of Israel. It was a symbol of God's presence, his local dwelling place, "called by the Name, even the Name of the LORD of hosts, that sitteth upon the cherubim" (2 Samuel 6:2, Revised Version); a witness, therefore, for him: an assurance that he was with them while they were loyal and obedient; the central point of worship and national life. It was, therefore, to be treated with utmost reverence. In the services of religion it was, as a witness for the invisible God, to be itself invisible, concealed by the second veil; it was to be approached only by the high priest, and by him only once a year, and with incense, the smoke of which should prevent his beholding it (Le 2 Samuel 16:13). But it had long been separated from its proper place in the tabernacle, and kept in a private house, the inmates of which had probably become so familiar with it that they ceased to cherish due reverence for it. Hence the rash act of Uzzah. True, the temptation was sudden and strong. But so are many temptations. All the more need to cherish such habitual piety, self-control, and watchfulness, as shall preserve us in the hour of peril. The recollection of the circumstances under which the ark had been brought into the house of Abinadab should have been sufficient to arrest the impulse to lay hold of it (1 Samuel 6:19-21).
3. Presumption. In pushing himself forward without warrant, and against the law, to preserve the ark from injury. Better to have left it to the care of him to whom it belonged, and who had shown in former days his care for it and his power to protect it (1 Samuel 5:1-12.). It was an instance of zeal without knowledge and faith, and in which self was prominent rather than God.
II. THE DEATH OF UZZAH WAS FOR THE INSTRUCTION AND WARNING OF DAVID AND HIS PEOPLE. David was seeking to revive and re-establish religion, and this act of God appeared to be a hindrance to his good design; but in fact it tended to promote it more effectually than all the measures of the king.
1. It was an impressive demonstration that Jehovah their God was still among them, the living God, the Almighty, the Holy One, observing and punishing sin. It showed that his laws were still living laws, not obsolete, though forgotten; that the sacred things which he had appointed were still sacred in his eyes, however neglected, and were to be so esteemed by the people; that, in particular, the ark was still the symbol and pledge of his living presence, as a God to be approached and worshipped with reverence, yet also with confidence in the covenant of which it was the sign. Thus the impression produced by the terrible event would tend to the revival of religious faith and feeling, and secure that David's endeavours should not end in the establishment of a mere ritual, however orderly and stately, but in sincere worship and corresponding life. It was not the first time, nor would it be the last, that the revival of religion began with terrible judgments. We also need a living faith in the living God—faith in his relation to us and presence with us; faith in his love, awakening our confidence and affection; faith also in his majesty, holiness, and justice, awakening our "reverence and godly fear." To this end we should meditate on the awe-inspiring aspects of the Divine character and government, as they appear in nature and providence and in the inspired book. Otherwise our religion is likely to become a weak, superficial, and sentimental thing, without depth and power.
2. It was a warning that was adapted to guide and restrain the religious zeal of the king. There was danger that, in his ardent desire for the re-establishment of the national worship with fitting circumstances of splendour and orderliness, he should not pay due attention to the instructions of the Law, but should violate the will of God in the endeavor to pay to him and secure for him due honour. Uzzah's death would teach him that the Divine will must be first regarded. He learnt this lesson so far as the mode of removing the ark was concerned. He could scarcely fail to keep it in mind. in all his subsequent proceedings. Great zeal for religion has ever a similar peril. Under its influence there is danger of adopting, with the best intentions, means and methods which are not according to the Divine Word. The most powerful persons are the most likely to feel as if their own will might be their law. Thus carnality and worldliness come to regulate the affairs of the Church, and the Law of God is violated in letter or in spirit. Hence the "will-worship, the volunteered, self-imposed, officious, supererogatory service" (Lightfoot on Colossians 2:23), which has so extensively prevailed in Christendom, and which has originated or fostered errors of doctrine; hence also the terrible crimes against Christian liberty and love which have been committed ad majorem Dei gloriam, and thought to be sanctified thereby.
3. There remain the common lessons taught by every death, especially by sudden deaths, and yet more especially by sudden deaths in the midst of displays of human power and glory. The uncertainty of life, the certainty of death, the awfulness of death in sin (John 8:21, John 8:24), the vanity of earthly pomp and splendour, the necessity of habitual preparedness, the value of sincere and spiritual worship and service of God, the appropriateness of the admonition, "Be ye also ready," and of the prayer, "So teach us to number our days, that we may apply our hearts unto wisdom."—G.W.
2 Samuel 6:9
Dread of God.
The death of Uzzah made David "afraid of the Lord," and deterred him from fulfilling his purpose to bear the ark into the place which he had prepared for it in his newly founded metropolis. He seems for the time to have dreaded lest it should bring evil with it instead of good—a curse instead of a blessing. So the vast assembly was dispersed, and the day which was to have been so glorious and auspicious ended in disappointment and gloom. David's feeling is an illustration of religious terror, or the dread of God.
I. ITS NATURE.
1. It is to be distinguished from that "fear of the Lord" which is so often inculcated in the Word of God, and which is especially characteristic of the piety of the Old Testament. This is reverence of God, of his nature, authority, and laws. It includes, indeed, a dread of offending him, because of the certainty and terribleness of punishment; but it includes also veneration, esteem, and love. The feeling which is described in the text is simply alarm, terror.
2. It may be awakened by various causes.
II. ITS VALUE. In itself and standing alone, it is of no religious worth at all. It is compatible with enmity to God, which is the opposite of true religion. When it springs into the heart of a good man it may be associated with very wrong feeling. David was "displeased" with God, while "afraid" of him (2 Samuel 6:8). It tends to drive them from him while seeming to draw them to him; for it is apt to generate a religion without love, without even reverence—an obedience which is slavish and destitute of true virtue. It is favourable to superstition, indeed, and may stimulate to great liberality; but, while acting alone, it cannot produce genuine godliness and true holiness. It is the feeling on which priestcraft in all lands flourishes. Yet it is good as a first step in those that need it, and a preparation for what is better; and some measure of it, blended with other emotions, is always of value to many, if not all. In Psalms 119:1-176; where every feeling of a pious soul finds expression, this is included (Psalms 119:120). And our Lord enjoins it as a safeguard against the fear of man (Luke 12:4, Luke 12:5). This fear is of great value:
1. To arouse the conscience and prepare for better things. Many are so hardened that they are incapable of being, in the first instance, drawn by love; their fears must be excited.
2. To make the gospel welcome; which, revealing the love of God and the redemption which is by Jesus Christ, is fitted and intended to allay the dread of God and awaken confidence and affection.
3. To stimulate in obedience to God and deter from sin. It is true that love is the noblest stimulus, and that perfect love casts out fear (1 John 4:18); but love is not perfect in this world, and fear is needed when temptation is strong and the better feelings are for the time dormant.—G.W.
2 Samuel 6:11
God's blessing abiding with the ark.
Divine chastisements and Divine benedictions have in this world the same end in view—the promotion of true religion. The judgment on Uzzah and the blessing on the house of Obed-Edom were alike intended to reawaken a living faith and piety in the nation, by showing that Jehovah, the living God, was amongst them, and was still prepared to honour his own institutions and bless those who honoured them, whilst those who dishonoured them would incur his displeasure. Obed-Edom honoured God by receiving the ark into his house and caring for it; and, in return, God's blessing rested on him and all his. They act a similar part who receive into their homes and honour there God's book, God's servants, God's poor; those also who establish in their houses the practice of family worship, and keep alive in their families a warm interest in all that concerns the Church and kingdom of God. They and theirs enjoy the abiding presence and blessing of him who has said, "Them that honour me I will honour, and they that despise me shall be lightly esteemed" (1 Samuel 2:30). Notice—
I. THE INTRODUCTION OF THE ARK INTO THE HOUSE OF OBED-EDOM. It was owing to the panic occasioned by the death of Uzzah. May illustrate the apparently accidental circumstances which have sometimes introduced religion and the practice of family worship into families.
II. THE WELCOME IT RECEIVED. Obed-Edom, in this instance, excelled David. The alarm excited by Uzzah's death did not deter him from receiving the ark into his house. Faith subdued fear. He may well have felt that the act would be well pleasing to God; that it would bring him and his nearer to God; that the ark would sanctify his home and turn it as into a temple; and that it could and would occasion no harm to those who honoured it for God's sake. So should the things, persons, and practices that bring God nearer to a household be welcomed; and so will they be welcomed by such as have begun to reverence and love him.
III. THE BLESSING WHICH ACCOMPANIED IT. "The Lord blessed Obed-Edom, and all his household." What form God's blessing took in this case, so that in the course of three months it could become manifest to others, we are not told; perhaps some marked increase of worldly prosperity. And such an indication of God's blessing is not uncommon in households where piety rules. But there are other blessings of God which to his children are more precious, and which are to be confidently expected by families which honour him.
1. A pervading sense of Gears presence and love. This would surely result from having the ark in the house; and not less is it the result of having a Bible which is really valued and consulted, and a family altar.
2. The enjoyment of the Divine Spirit. The actual living operation of the present God on the conscience, heart, and life. He "gives his Holy Spirit to them that ask him." As the result of these:
3. A new sacredness given to family life and duty. The presence of the ark in the house would sanctify everything there, making the relationships sacred, and turning common duties into holy rites. Hence:
4. Higher and more steadfast family affections. Love to each other sanctified and elevated by common love to the heavenly Father and Divine Brother and Friend; unselfishness; unity; mutual helpfulness.
5. More cheerful and free, and therefore stricter, obedience to the Divine laws. The will of God as to the duties of parents, children, and servants, and of all towards those without, shining in a diviner light, better understood, and better practised. Hence the virtues which promote material and social welfare.
6. Family happiness. Springing naturally, as we say, but none the less as the result of the Divine appointment and active blessing, from such living. Happiness in and from the daily round of duty and affection. Happiness in the enjoyment together of God's gifts. Peace in trouble. Hope when one departs to the better home; a sense of union still ("We are seven"), and assurance of reunion in due time.
7. Moral and spiritual fruitfulness. Such a family dwells in an atmosphere highly favourable for the production and growth of piety and all moral excellence in those connected with it. It is a nursery for the Church. From such the best Christians and Christian workers go forth. Similar family life is multiplied and perpetuated in the subsequent homes of sons and daughters.
IV. THE EFFECT OF THE BLESSING ON DAVID. He was reassured, and took measures, at once more according to the Law and more successful, for fulfilling his purpose to bring the ark to Zion. Similarly, the aspect presented by families which serve God and manifestly enjoy his blessing is adapted to incite, and has often incited, others to go and do likewise. Finally, families which regard not God may have many desirable things, but cannot really enjoy the Divine blessing. "The curse of the Lord is in the house of the wicked," while "he blesseth the habitation of the just" (Proverbs 3:33).—G.W.
2 Samuel 6:12-19
The ark brought to Zion.
A grand day for Israel, and indeed for the world; the beginning of the religious significance of "Zion" and "Jerusalem," and the mighty spiritual influence which has gone forth far and wide from that centre. With respect to the bringing of the ark "into the city of David," we remark—
I. IT WAS THE ACCOMPLISHMENT OF A DELAYED PURPOSE. Although David was shocked and alarmed by the event which compelled him to desist from his first endeavour, he did not give up his purpose, but evidently set himself to prepare for a more imposing and appropriate introduction of the sacred symbol into his metropolis than he at first contemplated. The narrative in 1 Chronicles 15:1-29. and 16. shows this; for such elaborate arrangements could not have been made in a short time. Delay tests the resolutions and purposes of men, reveals their quality, intensifies those which spring from true and reasonable zeal, and issues in their fuller execution.
II. IT WAS MARKED BY STRICT OBEDIENCE TO THE LAW OF GOD. The death of Uzzah had led to careful study of the Divine directions, which were now rigidly obeyed (1 Chronicles 15:12-15, with which corresponds 1 Chronicles 15:13 of our text, "they that bare the ark of the Lord"). It is well when painful experience of the penalties of disregard to God's laws leads to inquiry and improvement. Unhappily, multitudes who suffer the penalties fail to profit by them.
III. IT WAS ACCOMPANIED WITH MUCH WORSHIP. Sacrifices were offered when a successful start had been made. Others, in greater number, when the ark had been placed in the tent prepared for it. The praises of God were sung as the procession moved on; and at the close of the ceremonies David "blessed the people in the name of the Lord of hosts." The suitableness of all this to the occasion is obvious.
IV. IT WAS A SEASON OF GREAT GLADNESS. Indicated by David's dance "before the Lord with all his might." Also by the shouting and the noise of musical instruments; and the royal gifts to the people at large, that all might feast.
V. IT WAS A NATIONAL TRANSACTION. All the tribes, by their representatives in great numbers, and all classes of the people—the king, the priests and Levites, the nobles, the officers of the army and their forces, the rich and the poor—united in the celebration. It was an act of national homage to the supreme Sovereign of the people—a kind of enthronement of him in his metropolis. It was intended and well adapted to make the people realize afresh that they were one nation, and to bind them in a closer unity hereafter, religious as well as civil.
VI. IT WAS THE INAUGURATION OF A NEW AND BETTER ERA IN RELIGION. The ark was not thus brought to Jerusalem to remain solitary and neglected, as it had so long been, but that before it Divine worship might be conducted daily in a manner becoming the new circumstances of the people. For this David had made careful preparation, organizing part of the priests and Levites for the purpose, while others were appointed to minister at Gibeon, where the tabernacle proper and the altars were (1 Chronicles 16:4-42). For the national worship was not even now conducted in strict accordance with the Mosaic Law, since that required the ark and the altars, and the priestly and Levitical ministrations, to be all in one place. On account of Circumstances which are not explained, though they may be surmised, the king could not do all that he would, but he did what he could; and this prepared the way for the more exact obedience to the Law which was rendered when the temple was built.
VII. IT MADE MANIFEST THE CHARACTER OF THE KING. His convictions as to the claims of God over him and his people; his zeal for the worship of God, and desire to infuse a similar spirit into the nation; his humility in descending from his elevation and fraternizing with, whilst he led, the people.
By the whole narrative we are reminded of:
1. The necessity and worth to a nation of true religion. To elevate its life, unite its various parts and classes, promote mutual justice and a spirit of brotherhood, regulate its conduct towards other peoples, and withal secure the blessing of God.
2. The worth of godly rulers. From their position, rulers necessarily exercise a wide influence, and it is a happy circumstance when their example is in favour of religion and virtue.
3. The difference between national religious pageants and ceremonies, and true national religion. Many will unite in the former who have no part in the latter. The former are often more brilliant and imposing as the latter decays. National Christianity can exist only as the individuals who compose the nation are sincere Christians.
4. The lessons which the proceedings here recorded suggest to those engaged in opening a new Christian sanctuary. Concern to secure the abiding presence and blessing of God. Much praise and prayer: praise for all the mercies which have led up to the day, and all the revelations and promises that give hope to its proceedings; prayer for the help of God in all, his acceptance of the work done in his Name, his use of it for the promotion of his kingdom, the good of his Church, and the salvation of those without. Much gladness and mutual congratulation on account of the work accomplished, and the good that may be hoped for from it to individuals, families, the neighbourhood, etc. A hearty union of all classes in the services, introductory to permanent union in mutual love and combined effort.—G.W.
2 Samuel 6:16
Religious zeal despised.
"She despised him in her heart." A graphic picture here. A numerous and joyous procession marching into the city with the ark of God, with sacred music and singing and dancing; the king at the head of all, more joyous and enthusiastic than all the crowd besides; and Michal, behind her window, cool and collected, without sympathy with the object or spirit of the proceeding, yea, looking on with contempt, especially for her husband, who was so demonstrative in his display of zeal and gladness. She has many imitators. There are many who regard fervid zeal in religion with contempt.
I. WHY FERVENT RELIGIOUS ZEAL IS DESPISED.
1. Alleged reasons; as
The better sort of people, it is alleged, keep their religion within due bounds; certainly will eschew forms of religious earnestness which associate closely the upper classes with the common people.
2. Secret causes. May be:
II. WHY SUCH ZEAL OUGHT NOT TO BE DESPISED.
1. It is in harmony with right reason. In view of the nature and works of God and our obligations to him, especially the redeeming love of God in Christ, the evils from which we are redeemed, the blessings which are brought within our reach, the cost of our redemption. It is not zeal, but indifference and coldness, which are irrational. Nothing but the willing devotement of heart and life to Christ is suitable as a return for his love. Devotion without warmth, service which is ever measured and stinted, are absurd.
2. It is required by Holy Scripture. The great duties of Christianity, love to God and man, necessarily include warmth and earnestness. And the terms in which we are exhorted to seek our own salvation and the good of others all imply zeal; the production of which is represented as one great end of the offering of himself by Christ (Titus 2:14).