Chapter 6

1 David fetcheth the ark from Kirjath-jearim on a new cart. 6 Uzzah is smitten at Perezuzzah. 9 God blesseth Obed-edom for the ark. 12 David bringing the ark into Zion with sacrifices, danceth before it, for which Michal despiseth him. 17 He placeth it in a tabernacle with great joy and feasting. 20 Michal reproving David for his religious joy is childless to her death.

1. David gathered together. See the same narrative, with a longer introduction, in 1 Chron. 13:1, 6–14. David purposed that Jerusalem should be not only the civil but also the religious capital of the nation. For many years the ark had been at Kirjath-jearim, where it had been taken upon its return from the Philistines after the death of Eli (1 Sam. 7:1). David desired to house the ark in a national shrine at Jerusalem. Before proceeding with this purpose he called together the leaders of the nation (1 Chron. 13:1–4), to counsel with them regarding his plan.

All the chosen men. The transfer of the ark was to be a matter of imposing display and national rejoicing. David requested 30,000 of the leading men of the realm to gather in Jerusalem to participate in the solemn festivities.

2. Baale of Judah. Another name for Kirjath-jearim (Joshua 15:9; 1 Chron. 13:6), about 9 mi. to the northwest of Jerusalem.

Saul’s Last Battle Against the Philistines 1 Samuel 28–31

Name of the Lord. The ark was the symbol of the presence of God and thus was called by His holy name. God’s people (Deut. 28:10) and His Temple (1 Kings 8:43) were also called by His name, literally, “the name of Yahweh is called upon” them, evidently in the sense of possession.

Between the cherubims. The word “between” is not in the Hebrew, and the relationship of the word “dwelleth” to the cherubim is a matter of interpretation. The word translated “dwelleth” is also frequently translated “to sit” (Gen. 18:1; 19:1; 21:16; etc.).

3. Upon a new cart. The law of Moses provided that the ark should be carried by the sons of Kohath (Num. 4:4–15; 7:9). David should have heeded this instruction, but he probably reasoned that the conveying of the ark on a new cart drawn by oxen would be a mark of special respect. He no doubt remembered that when the Philistines returned the ark to Israel they brought it on a new cart (1 Sam. 6:7–14). That was an entirely different situation, however, for they had acted according to the best of their knowledge. When the ark arrived in Israel it was taken from the cart by Levites (1 Sam. 6:15) in harmony with the divine directions to Moses.

In Gibeah. The ark was in Kirjath-jearim, not Gibeah. Perhaps Gibeah should here be translated instead of being rendered as a proper noun. GibФah means “hill,” and is 65 times so translated (Gen. 49:26; Ex. 17:9; Num. 23:9; etc.). In that case the house of Abinadab was on the hill at Kirjath-jearim.

Sons of Abinadab. The ark had been placed in the house of Abinadab at least two or three generations earlier, after Eli’s death (1 Sam. 4:15–18; 6:1; 7:1). The fact that Uzzah and Ahio are called “sons of Abinadab” means only that they were his descendants, in harmony with Hebrew usage of this term (see on 1 Sam. 14:50; see also Vol. I, pp. 181, 186). Since Uzzah and Ahio had exercised supervisory care of the ark while it was in their home, the responsibility of transferring it to Jerusalem was now placed in their charge. This, however, was definitely out of line with the Lord’s explicit directions that the ark was to be borne upon the shoulders of Kohathite Levites (Num. 4:15; 7:9). There was no valid excuse for a disregard of the divine directions in this matter.

Drave the new cart. Although they drove the cart, they were not riding upon it. Ahio walked before the cart (v. 4) and Uzzah probably walked beside or behind the ark, where he could watch it (see v. 6).

5. Played before the Lord. The transfer of the ark to Jerusalem was to be made a joyous as well as impressive occasion. There was instrumental music as well as singing by the accompanying throngs. The ark represented to the people the presence of God, and they rejoiced in His presence (see 1 Chron. 13:8).

On harps. The listing of various types of musical instruments is an indication that there was much musical skill at the time of David. There is evidence from both Egypt and Mesopotamia of a high development of music at least 1,000 years before this time.

6. Nachon’s threshingfloor. “The threshingfloor of Chidon” (1 Chron. 13:9), an instance of variant spellings or of a man or place being known by more than one name. There is no clue as to the location. Perhaps the oxen, when they came to the threshing floor, turned aside to snatch some of the scattered grain, thus causing the trouble.

Put forth his hand. The ark was holy. None but the priests, descendants of Aaron, were to touch it (Num. 4:15; PP 705). God is strict regarding His requirements. True, the Philistines had touched the ark and no harm had resulted, but they could not be held accountable for what they did not know. The Israelites, however, knew the instruction that the Lord had given, but they disobeyed it.

7. Was kindled. Man sees only the outward appearance, but God looks upon the heart. To those accompanying Uzzah it might have seemed as if Uzzah’s intentions were perfectly honorable—he was only trying to assist when he stretched forth his hand to steady the ark. But his heart was not right with God. His act of touching the ark was one of presumption. A sinful being should not have dared to touch that which symbolized the presence of God. The Lord could not permit to pass unnoticed this flagrant disregard of His express command. If Uzzah’s sins had been allowed to go unpunished, his guilt might have involved many others. Those who knew of Uzzah’s defections would have become greatly emboldened in sin if they had been allowed to conclude that faults like Uzzah’s could go uncorrected and the offender be accepted of God. Uzzah’s death served as a warning to many that the Lord is a righteous God, who requires strict obedience from all.

God smote him. Some have regarded the death of Uzzah as a judgment of disproportionate severity. The incident took place, however, in a theocratic regime, when civil penalties covered religious infractions and the death penalty was inflicted for offenses for which it is no longer applied (Ex. 22:20; Lev. 20:2, 9, 27; Num. 15:32–36; cf. Acts 5:1–11). Severe penalties are necessary to deter evil. If our present stringent laws against crime were relaxed, there would be a tremendous upsurge of lawlessness.

Uzzah had been so long in the presence of the ark that familiarity had bred in him a spirit of irreverence. He had been guilty of rash and foolhardy presumption, and the Lord had dealt with him accordingly. The startling catastrophe caused the assembled hosts of Israel to realize the importance of God’s express commands and the awfulness of the sin of irreverence.

8. David was displeased. David’s displeasure at the death of Uzzah was due largely to the fact that his own heart was not entirely right. If he had been fully at peace with God, he would have had no reason to fear and he would have accepted the will of the Lord. Whatever the Lord does is perfect, and whenever man becomes displeased with the works of God, it is an indication that there is something wrong with his own experience. It would have been well for David to humble himself and to search his heart for the evils that were lurking there rather than to find fault with God.

9. Was afraid. David feared that some sin in his own life might bring the divine judgment upon him (see PP 706).

10. Obed-edom. The name appears in 1 Chron. 15:18, 21; 26:4, 8, 15, but the identity cannot positively be established.

Gittite. Hardly a Gathite from Philistia but more likely a one-time inhabitant of the Levitical city Gath-rimmon in Dan or Manasseh, assigned to the Kohathites (Joshua 21:24–26). Thus Obed-edom may have been a member of the family especially appointed to bear the ark (Num. 4:15; 7:9).

11. Blessed Obed-edom. The presence of the ark in the home of Obed-edom brought a blessing, not a curse. Obed-edom knew how fearfully the Lord had punished irreverence when the ark had been dishonored. He had probably seen David and the thousands of Israel quivering with fear, afraid of the presence of the ark of God. Yet in spite of all this he welcomed the ark to his house.

All his household. The blessing that came upon Obed-edom was not for him alone but for all his household. Through faithful Abraham all the families of the earth were to be blessed (Gen. 12:2, 3). Happiness, prosperity, and peace come upon many when one man enjoys the presence of God. The man who receives a blessing is made a blessing.

12. It was told. The experience that came to Obed-edom demonstrated that although God is a holy God, He need not be dreaded by one who is humble and obedient. The nation had been watching to see what would come upon the Gittite and his family (PP 706). The blessing that came dispelled the gloom and foreboding that the death of Uzzah had produced.

13. They that bare the ark. David had learned the lesson of complete obedience to God’s requirements. The ark was not now carried on a cart but, in harmony with the command of David (1 Chron. 15:2) and the word of God (Num. 4:5, 6, 15; 7:9; 1 Chron. 15:15), it was borne by Levites. The record given in Chronicles concerning the return of the ark is much more detailed and explicit than is the account here (see 1 Chron. 15:1–29).

Six paces. The death of Uzzah at the previous attempt to move the ark now caused David to proceed with extreme caution. The ark was at first moved only six paces, and when no evidence of the Lord’s displeasure appeared, sacrifices were offered expressing the people’s thanksgiving to God that His presence now was with them and His good will extended to them.

Oxen and fatlings. The Hebrew here is singular, “an ox and a fatling.” The 13th verse is not in the LXX. In its place this version reads, “And there were with him bearing the ark seven bands [or choirs or choruses], and for a sacrifice a calf and lambs.”

14. Danced before the Lord. David’s dancing was an act of solemn and holy joy. To an Oriental of that day such an activity was a natural mode of expression, however strange it may seem to us today. By this means David expressed his grateful praise and thus gave honor and glory to God’s holy name. There was nothing in the dancing of David that is comparable to or that will justify the modern dance. The popular dance draws no one nearer to God, nor does it inspire to purer thoughts or holier living. It degrades and corrupts. It unfits a man for prayer or study of the Word of God and turns him away from righteousness into ways of revelry. Morals are corrupted, time is worse than wasted, and often health is sacrificed (see PP 707).

A linen ephod. Compare 1 Chron. 15:27. David put aside his kingly robe for this occasion and wore a simple linen ephod of the type usually worn by the priests and others (see on 1 Sam. 2:18; cf. 1 Sam. 22:18; 2 Chron. 5:12). In doing this he did not assume priestly prerogatives; he was simply showing his people that he was willing to humble himself and become one with them in the service of God.

16. Despised him. Michal could not appreciate or understand the fervor that led David to associate with the people in giving such vivid expression to his joy in the Lord. When David sang and danced before God his act of worship was honored by Heaven, but it was despised by his wife. Michal, whose father had been ecstatic on more than one occasion (1 Sam. 10:10; 19:22–24), had no right to complain of David’s exuberance. But the occasion may have provided the excuse for giving vent to her pent-up feelings of ill will. She had once fallen in love with David as a young hero, but her marriage to him had soon ended with his flight from Saul. Now some 20 years had passed, during which she had been married to another man, from whom she had been taken by force and handed over to her former husband as a political prize after a long war against her father’s house. The proud daughter of Saul was full of resentment and ready to find fault with David, even with his zeal for honoring the Lord in what was then an acceptable mode of praise.

17. The tabernacle. Not the ancient tabernacle, which was then at Gibeon (1 Chron. 16:39), but a new tent that David had especially prepared for the ark (2 Chron. 1:3, 4).

Burnt offerings. The regular altar of burnt offering was at this time with the Mosaic tabernacle at Gibeon (1 Chron. 21:29). But another altar must have been erected in Jerusalem. The burnt offerings were of a dedicatory nature, whereas the peace offerings were such as were provided for happy and joyous occasions, the larger part of the peace offerings being eaten by the people at a festive meal. 2 Sam. 6:16–19 is parallel with 1 Chron. 15:29 to 16:3. But Chronicles has added many details of the ceremonies on that occasion that are not found in the book of Samuel (1 Chron. 16:4–42).

18. Blessed the people. David was a spiritual as well as secular leader of his people. It was altogether fitting that the king of Israel, who had been selected for his position by God, should pronounce upon the people the divine blessing. Compare the blessing of Solomon at the dedication of the Temple (1 Kings 8:14, 55).

19. Dealt among all the people. David had a liberal nature. When the people were about to depart a present was given to each from the royal bounty. This would send them to their homes in a happy, contented frame of mind, and would help them to forget their individual troubles and to sing the praises of their God and their king.

Good piece of flesh. Heb. Хeshpar. The word occurs only here and in the parallel passage in 1 Chron. 16:3. Its meaning is uncertain. The translation of the KJV is the interpretation given to the word by the Jews. The Vulgate has, “a piece of beef for roasting.” Some modern scholars assign toХeshpar the meanings, “food of the traveler,” “provisions consisting of dates and cooked or raw cereals,” and “date-cake.”

A flagon of wine. Heb. Хashishah. This word has been defined literally as “a cake,” such as was prepared from dried grapes or raisins pressed or compacted into a certain form. “Of wine” is supplied in the KJV, but may have been implicit in the term Хashishah (see Hosea 3:1; PP 708).

The people departed. See 1 Chron. 16:4–42 for many additional details concerning the festivities and arrangements of the dedicatory exercises.

20. To meet David. David had passed his house while accompanying the ark on its way to its new tent and had been observed by Michal (v. 16). After completing the various dedicatory ceremonies, he returned to his home and was met by Michal, who in the meantime had been chafing with resentment, hardly able to wait for the opportunity to reproach her husband for the joyous exuberance he had displayed in the ceremonies connected with the transfer of the ark. Michal was completely out of harmony with the spirit of the festive occasion.

There are many in the church today who make a profession of religion but who, when they might be happy, are bitter in spirit. When they should be rejoicing in the Lord they are angry with their brethren. Instead of having their eyes fixed upon the things of God they spend their time finding fault with those who are happy in the Lord. To point this out is not to imply that excitement and emotionalism are necessarily conducive of spirituality. A public display of emotion is not always the measure of a soul’s consecration; a quieter temperament may express a deeper devotion to God by the inward lifting of the soul or by deeds of love. But if the outward manifestation is lacking because of inward apathy or indifference, then dignity becomes formalism.

How glorious. Instead of greeting her husband with a word of joyous welcome, Michal upbraided David with this cutting irony, accusing him of acting more like a buffoon than a king.

Uncovered himself. That is, removed his kingly attire and appeared in public in the simple linen ephod worn by priests and others (see on v. 14).

21. It was before the Lord. Michal needed to understand the true reason for David’s conduct. She needed also to know that her selfish pride was back of her own bitterness of spirit. David felt that it was not the king but the Lord and His service that Michal had despised.

Before thy father. David reminded Michal of the fact that her father had been rejected by the Lord, but he had been chosen. God had found David’s ways pleasing to Him. But Michal was taking the same arrogant attitude that had caused her father’s rejection as king. David’s words were not pleasant, but they were justified.

Will I play. David let Michal know that she had no just reason for her cutting words of reproach and that her accusation would not dampen his ardor nor cause him to change his course. He would continue to rejoice and make merry before the Lord in expressing his gratitude for all that God had done for him.

22. Vile. Heb. qalal, “to be slight,” “to be trifling,” and in the form here used, “to be lightly esteemed.”

In mine own sight. The LXX here reads, “in thine eyes.” If this is the correct reading, the meaning is much as above—the actions of David henceforth would be such as would cause him to be still more abased in the sight of Michal. On the other hand, if the Hebrew reading is accepted, then the meaning would be that David was ready to follow any course, however lowly it might appear even to himself, that would be for the honor and glory of God.

Of the maidservants. David trusted the common people to understand his religious zeal. He did not value Michal’s opinion, nor did he expect the people to value it.

Ellen G. White comments

1–23PP 704–711; SR 191–193

1–4PP 704

5–7PP 705

6, 7 CW 97; Ev 116; LS 321; MH 436; SR 192; TM 348, 462; 8T 284

8–10PP 705

9–11SR 192

11–13PP 706

12   SR 193

14   PP 707

16–20PP 708

17   SR 193

21–23PP 711