Commentari biblici

David fetcheth the ark with much people and great joy out of the house of Abinadab, 2 Samuel 6:1-5. Uzzah laying hold of the ark is slain of God: David is grieved; carries the ark into the house of Obed-edom, whom God blesseth for its sake, 2 Samuel 6:6-11. David bringeth the ark into Zion with sacrifices; danceth before it; for which Michal despiseth him, 2 Samuel 6:12-16. They place it in a tabernacle: he offereth to God; blesseth the people; giveth them presets, 2 Samuel 6:17-19. Michal reproving David, he answereth her: she is childless to her death, 2 Samuel 6:20-23.

The stoutest and valiantest in his army and land, lest the Philistines should attempt to disturb them in this work.

With all the people that were with him; with the whole body of the people; for these seem to be a differing party from the thirty thousand now mentioned. See 1 Chronicles 13:1,2.

From Baale of Judah.

Quest. How from it, when they went to it; as is evident, both from 1 Chronicles 13:6, and because the ark was there, and to be fetched thence?

Answ. Some affirm that the Hebrew preposition mem sometimes signifies to, as Genesis 13:11. But there is no need of that; for 1 Chronicles 13:6 mentions their going to Baalah, and this place mentions their going from it; and the one of these doth manifestly suppose the other; for they went thither, that they might return thence. So the sense is plain,

They went from Baale of Judah, to bring (or rather to carry, for the word signifies either)

up from thence the ark; whereby it is supposed that they first went thither, which is related 1 Chronicles 13:6. Moreover, this place is commonly called Kirjath-jearim, 1 Samuel 7:1 1 Chronicles 12:5, and formerly Kirjath-baal, Joshua 15:60, and Baalah, Joshua 15:9, and here Baale of Judah; so called because it was in the tribe of Judah, as is evident from Joshua 15:1, &c.

To bring up from thence the ark of God unto Jerusalem, which, in many respects, was fitter for it than Baalah; because this was a more public place, where it would be more observed and regarded; and in the centre of the kingdom, to which they might more easily come from all parts; and the royal city, where it might be always at hand for David to inquire at, as occasion required; and the place which God had allotted for it.

Whose name is called by the name of the Lord of hosts: thus whose belongs not to the ark, but to God; for what follows is not the name of the ark, but of God. The place may well be, and is by some, rendered thus, Upon (or at, or beside, or before) which (ark) the name, even the name of

the Lord of hosts, that dwelleth between the cherubims, is called upon; i. e. by or before which they were to present their prayers to God for counsel and succour upon all occasions. And this is mentioned here as the reason why David put himself and his people to so great trouble and charge, because it was to fetch up the choicest treasure which they had, and so the benefit would abundantly recompense the inconvenience.

They set the ark upon a new cart; being taught and encouraged to do so by the example of the Philistines, who did so without any token of God’s displeasure upon them for so doing. But they did not sufficiently consider that God might wink at the Philistines, because they were ignorant of God’s laws; and yet be angry with them for the same thing, because they knew, or might and should have known, the law of God, which commanded the priests to bear it upon their shoulders, Numbers 4:14,15 7:9. But their present transports of joy at, the happy change of their affairs, and their greedy desire of having the ark removed, make them hasty and inconsiderate.

In Gibeah; or, on the hill, as 1 Samuel 7:1.

Uzzah and Ahio, the sons of Abinadab; for Abinadab himself seems now to have been dead, or at least detained at home through infirmity or indispensable occasions.

To lead the oxen that drew it.

No text from Poole on this verse.

Nachon, otherwise called Chidon, 1 Chronicles 13:9.

The oxen shook it; for they stumbled. 1 Chronicles 13:9.

God smote him with some deadly disease or stroke, as it follows.

For his error; either,

1. For his touching the ark, when he was no Levite, as Josephus reports; nor indeed was Kirjath-jearim a Levitical city; or, that being but a Levite, he touched the bare ark, which only the priests might do, Numbers 4:15 18:3. And though the ark was ordinarily covered, yet it is not impossible but the covering might be either loose, and so blown aside by the wind; or worn out, and so he might touch the ark itself. Or,

2. Because he put the ark into a cart, and thereby exposed it to the danger of falling, which would have been a great disencouragement to the Israelites, and a reproach to, the ark. And though Ahio also might have a hand in putting it into the cart, yet Uzzah only is smitten; either because he was the elder brother, and the person to whose care the ark was more especially committed; or because he was the chief author of this counsel of putting it into a cart; or because he added a new fault of touching the ark, and that out of distrust of God’s care over it.

There he died: this may seem very severe, considering that his intention was pious, and his transgression not great. But, besides that men are very improper judges of the actions of God, and that God’s judgments are always just, though sometimes obscure, there are many things to be said of this and suchlike cases.

1. That it is fit and reasonable that God should make some persons examples of his just and high displeasure against sins seemingly small; partly for the demonstration of his own exact and impartial holiness; partly for the establishment of discipline, (for which very reason even earthly princes have ofttimes inflicted great punishments for small offences,) and for the greater terror and caution of mankind, who are very prone to have slight thoughts of sin, and to give way to small sins, and thereby to be led on to greater; all which is or may be prevented by such instances of severity; and consequently, there is more of God’s mercy than of his justice in such actions, because the justice is confined to one particular person, but the mercy and benefit of it public and common to mankind of that and all future ages.

2. That God is justly most severe in those things which immediately concern his worship and service; and against those persons who have the nearest relation to him, and the greatest opportunities of knowing, and the highest obligation of careful practicing, those duties which they neglect: see Leviticus 10:3.

3. That this punishment possibly was not so great as it may seem to be; for as for his body, the disease, though dangerous, might not be exceedingly painful; and for his soul, the stroke probably was not so sudden as not to give him space of repentance.

David was displeased, or, grieved, both for the sin, which he acknowledgeth, 1 Chronicles 15:2,13, and for God’s heavy judgment; whereby their hopes were dashed, and their joys interrupted, and a good subject struck dead for the circumstantial error of a pious mind, which he might possibly think harsh and very severe, and therefore be displeased or offended at this sharp providence.