Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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Adam Clarke's Commentary and Critical Notes on the Bible
2 Samuel 6 Introduction
David goes with thirty thousand men to being the ark from Kiriath-jearim to Jerusalem, 2 Samuel 6:1-5. The ox stumbling, Uzzah, who drove the cart on which the ark was placed, put forth his hand to save it from falling: the Lord was displeased, and smote him so that he died, 2 Samuel 6:6, 2 Samuel 6:7. David, being alarmed, carries the ark to the house of Obed-edom, 2 Samuel 6:8-10. Here it remained three months; and God prospered Obed-edom, in whose house it was deposited, 2 Samuel 6:11. David, hearing of this, brings the ark, with sacrifices and solemn rejoicings, to Jerusalem, 2 Samuel 6:12-15. Michal, seeing David dance before the ark, despises him, 2 Samuel 6:16. He offers burnt-offerings and peace offerings, and deals among all the people, men and women, a cake of bread, a good piece of flesh, and a flagon of wine each, 2 Samuel 6:17-19. Michal coming to meet him, and seeing him dance extravagantly before the ark, reproaches him for his conduct: he vindicates himself, reproves her, and she dies childless, 2 Samuel 6:20-23.
INTRODUCTION TO SECOND SAMUEL 6
In this chapter we are told that David fetched the ark from Baale of Judah, with an intent to bring it to his own city, 2 Samuel 6:1; but Uzzah being smitten for his error concerning it, David was displeased, and left it at the house of Obededom, where it remained three months, and proved a blessing to his house, 2 Samuel 6:6; which David hearing of, went and brought it from thence with great expressions of joy before it as it came along, and offered offerings to the Lord at the setting it in its place, and gave gifts to the people, 2 Samuel 6:12; but Michal his wife was displeased with some of his gestures on that occasion, which made some difference between them, and which, on Michal's part, was resented by the Lord himself; for she became barren for it to the time of her death, 2 Samuel 6:20.
VI.
This chapter contains a condensed narrative of the bringing up of the ark to Jerusalem, of which a much more full account is given in 1 Chronicles 13-16. It was the impulse of David’s piety to desire that the ark might be in the royal city, and the dictate of wise policy that his capital should become the centre of the national worship. The question may be asked, Why he did not at the same time bring up the Tabernacle? Two reasons may be suggested: (1) That by the force of circumstances there were now two high-priests, neither of whom could well be displaced—Abiathar, the companion of David in his trials and outlawry, and the heir to the high-priesthood, as son of the murdered Ahimelech; and Zadok, the high-priest in the later years of Saul, whom David found in office when he came to the throne, and who had joined him at Hebron (1Chronicles 12:28). It may have been wiser, therefore, for the present, to leave a necessity for high-priestly ministrations in different places. Zadok exercised his office at the Tabernacle at Gibeon (1Chronicles 16:39), and Abiathar was probably with the ark. (2) It might have been too great a change and shock to the people to concentrate everything at once in the new capital. The removal of the Tabernacle from Gibeon might have been resisted.
There is no sufficient reason to doubt that Psalms 68 was composed and chanted on this occasion, its martial tone being very natural in connection with the recent victories over the Philistines. Psalms 101, 15 were probably sung at the removal of the ark from the house of Obed-edom (2Samuel 6:12-16), while Psalms 24 was undoubtedly the triumphant chant with which the ark entered the city. All these should be studied in connection with this narrative. Psalms 132 is also, more doubtfully, referred to this period.
Chap. 2 Samuel 6:1-23. The Translation of the Ark to Mount Zion
= 1 Chronicles 13, 15, 16
This chapter records an important episode in David’s reign. After restoring the political unity of the nation, and consolidating it by the establishment of his new capital, his next care was to make that capital the centre of the national worship. With this object he prepared to convey thither the Ark, which had been left neglected at Kirjath-jearim since its return from Philistia (1 Chronicles 13:3). But why did he not also bring the Tabernacle into Jerusalem, and place the Ark in it? The reason is perhaps to be found in the double high-priesthood which had arisen during the latter years of Saul’s reign. Abiathar officiated in David’s camp: Zadok, it would seem, ministered at Gibeon, whither the Tabernacle was removed in all probability after Saul’s massacre of the priests at Nob. For the present David may have found it wisest to recognise the two priests as of equal authority, and to acquiesce in the separation of the Tabernacle and the Ark, allowing Zadok to continue the sacrificial service at Gibeon (1 Chronicles 16:40), while he established another service in Jerusalem before the Ark (1 Chronicles 16:37).
2 Samuel 6:1-19 are the Haphtarah or lesson from the prophets appointed to be read in the synagogue in connexion with Leviticus 9:1 to Leviticus 11:47. The judgment upon Uzzah repeats the warning of the judgment upon Nadab and Abihu.
Psalms 101, 15, 68, 24, 132, should be studied as illustrating and supplementing the history. See Introd. Ch. VIII. p. 46.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
2Sa 6:1-5.
2Sa 6:1-5.
DAVID FETCHES THE ARK FROM KIRJATH-JEARIM ON A NEW CART.
1. Again, David gathered together all the chosen men of Israel--(See
2Sa 5:1).
The object of this second assembly was to commence a national movement for establishing the ark in Jerusalem, after it had continued nearly fifty years in the house of Abinadab (see on
1Ch 13:1).
Again - It should be, "and David again gathered," etc., i. e. after the previous gathering, either for his election to the kingdom 2 Samuel 5:1-3 or for the Philistine war 2 Samuel 5:17-25, he assembled them again for the peaceful purpose of bringing up the ark to Mount Zion (see marginal reference). The whole narrative indicates the progressive consolidation of David's power, and the settlement of his monarchy on strong foundations.
Thirty thousand - This is supposed to have been a new levy; and thus he augmented his army by 30,000 fresh troops. The Septuagint has 70,000.
The obscurity of the ark, during the reign of Saul, had been as great a grievance to Israel as the insults of the Philistines. David, having humbled the Philistines and mortified them in gratitude for that favour, and in pursuance of his designs for the public welfare, is here bringing up the ark to his own city, that it might be near him, and be an ornament and strength to his new foundation. Here is, I. An attempt to do it, which failed and miscarried. The design was well laid, 2Sa 6:1,2. But, 1. They were guilty of an error in carrying it in a cart, 2Sa 6:3-5. 2. They were punished for that error by the sudden death of Uzzah (2Sa 6:6,7), which was a great terror to David (2Sa 6:8,9) and put a stop to his proceedings, 2Sa 6:10,11. II. The great joy and satisfaction with which it was at last done, 2Sa 6:12-15. And, 1. The good understanding between David and his people, 2Sa 6:17-19. 2. The uneasiness between David and his wife upon that occasion, 2Sa 6:16,20-23. And, when we consider that the ark was both the token of God's presence and a type of Christ, we shall see that this story is very instructive.