Bringing Up The Ark - 2 Samuel 5 and 6

by A. W. Pink

For lack of space we were obliged to omit from the preceding chapter a number of important points upon the closing verses of 2 Samuel 5; so we will use them here as the introduction for this one. We saw how that when the Philistines came up against David (2 Sam. 5: 18), he "enquired of the Lord" what he should do (v. 19), and God responded with the gracious assurance that the enemy should be delivered into his hands; which was accordingly accomplished. Then we saw that other Philistines came up against him again (v. 22). Taking nothing for granted, David once more sought unto the Lord for divine instructions. Therein we are taught the duty of acknowledging God in all our ways (Prov. 3:6), and His gracious readiness to grant needed light for our path, for "whatsoever things were written aforetime, were written for our learning" (Rom. 15:4). The whole of that blessed incident reveals some valuable and precious lessons on the intensely practical subject of divine guidance.

David did not act mechanically when the Philistines came against him the second time, and do according as God had instructed him on the first occasion; instead, he definitely inquired of Him again! Circumstances may seem identical to our dim vision, nevertheless, it is our duty and wisdom to wait upon the Lord on all occasions, trustfully seeking His instructions, implicitly obeying when His will is made clear to us through His Word. In no other way can victory over the lusts of the flesh and the subtle wiles of the devil, be insured. As we saw in our last, the Lord did not give David the same answer on the second occasion as He had given him in the first. His response was quite different: the first time He said, "Go up" (v. 21); the second time He said, "thou shalt not go up, but fetch a compass behind them," etc. It is at that point, particularly, that there is important instruction for us.

On the first occasion the Lord said unto David, "Go up, for I will doubtless deliver the Philistines into thine hand" (v. 19). But on the second, He said, Thou shalt not go up, but fetch a compass behind them, and come upon them over against the mulberry trees. And let it be, when thou hearest the sound of a going in the tops of the mulberry trees, that then thou shalt bestir thyself: for then shall the Lord go out before thee, to smite the host of the Philistines" (vv. 23, 24). That made a greater demand upon David’s faith, patience and submission, than the former order did. It was humbling to the pride of the flesh not to make an open and frontal attack. It called for quite a march to circle around and get to their rear. And when he got there, he must wait until he heard a movement in the boughs of the mulberry trees; and waiting is much harder than rushing ahead. The lesson here is, that as we grow in grace and progress in practical godliness, the Lord requires fuller and fuller submission to Himself.

"And let it be, when thou hearest the sound of a going in the tops of the mulberry trees." This was the equivalent of the word that was given to Israel at the Red Sea, as they saw the Egyptians bearing down upon them: "Stand still, and see the salvation of the Lord." The mulberry trees could not move of themselves: David was to tarry till a breath from the Lord stirred them: he was to wait till he heard the wind (emblem of the Spirit) stirring their leaves. He was not to go to sleep, but to remain alert for the Lord’s signal. The lesson here is, that while we are waiting for the Lord, we must diligently observe the providential motions of God: "Continue in prayer, and watch in the same" (Col. 4:2).

"When thou hearest the sound of a going in the tops of the mulberry trees, that then thou shalt bestir thyself": that is, David was to respond to the intimation which God had graciously given him. The practical lesson for us is obvious; when the Lord has made known His will, prompt action is required. There is a time to stand still, and a time to move. "Go forward" was the second word to Israel at the Red Sea. Strange as it may seem, there are many who fail at this very point. They arrive at some crisis in life: they seek unto the Lord for directions: His providential "pillar of cloud" goes before them, but they do not "bestir" themselves and follow it. It is only mocking God to ask Him for light when we respond not to what He has given. Listen attentively for His "sound of a going" and when you have heard it, act.

Observe the blessed and assuring promise which accompanied the directions to David at that time, "For then shall the Lord go out before thee, to smite the host of the Philistines" (v. 24). if we carefully compare that with what is said in verse 20, it will be seen that the Lord wrought more manifestly on this second occasion than He did on we first. There we are simply told "and David smote them," though he promptly ascribed his victory unto God. But here the Lord promised that He would smite the Philistines. The comforting lesson for us is, that if we duly wait upon God, implicitly obey His instructions—no matter how "unreasonable" they seem, nor how distasteful; if we diligently watch every movement of His providence, and "bestir" ourselves when His will is clear, then we may assuredly count upon Him showing Himself strong on our behalf.

There is a blessed sequel to the above incident recorded in 1 Chronicles 14: 16, 17, which is not mentioned in 2 Samuel, "David therefore did as God commanded him; and they smote the host of the Philistines from Gibeon even to Gezer. And the fame of David went out into all lands; and the Lord brought the fear of him upon all nations." God will be no man’s debtor: He always rewards those who keep His commandments. He not only enabled David to vanquish the Philistines, but He also honored the one who had honored Him, by causing his fame to go abroad, so that all nations were afraid to attack him. And is it not equally the case now, that where there is a soul who is fully subject to Himself, He causes even Satan to feel he is but wasting his time to assail such an one! Compare Proverbs 16:7.

The next thing we are told of David after his triumph over the Philistines, is the godly concern he now evidenced for the ark. This is exceedingly beautiful, manifesting as it does the deep spirituality of our hero, and showing again the propriety of his being designated "the man after Gods own heart." David’s first thought after he was firmly seated as king over all Israel, was the enthronement in Jerusalem of the long-forgotten ark, that sacred coffer which held supreme place among the holy vessels of the tabernacle; that ark concerning which the Lord had said to Moses, "Thou shalt put the mercy seat above upon the ark; and in the ark thou shalt put the testimony that I shall give thee. And there I will commune with thee from above the mercy seat, from between the two cherubim which are on the ark of the testimony" (Ex. 25:21, 22).

That ancient symbol of the presence of the true King, had passed through many vicissitudes since the days when it had been carried around the walls of Jericho. In the degenerate times of the Judges, it had been superstitiously carried into battle, as though it were merely a magical mascot, and righteously did God mock their impious expectations: "the ark of God" fell into the hands of the uncircumcised. The Philistines carried it in triumph through their cities, and then housed it in the temple of Dagon. But again Jehovah vindicated His honor, and the ark was sent back to Israel in dismay. it had been joyfully welcomed by the inhabitants of Bethshemesh: then, alas, unholy curiosity moved them to look within the sacred chest, and the Lord smote them "with a great slaughter" (1 Sam. 6:19).

The ark was then removed to the forest seclusion of Kerjathjearim (the city or village of the woods) and placed in the house of Abinadab, where it lay neglected and forgotten for over fifty years. During the days of Saul, they "enquired not at it" (1 Chron. 13:3). But from his days as a youth, David was deeply exercised over the dishonor done to the Lord’s throne: "Lord, remember David, and all his afflictions: How he sware unto the Lord, and vowed unto the mighty God of Jacob; surely I will not come into the tabernacle of my house, nor go up into my bed; I will not give sleep to mine eyes, nor slumber to mine eyelids, until I find out a place for the Lord, a habitation for the mighty God of Jacob. Lo, we heard of it at Ephratah: we found it in the fields of the wood" (Ps. 132:1-6). He had resolved to establish a place where Jehovah’s worship could be celebrated, a house where the symbol of His presence should be fixed and communion with His people established.

Now that he was established over the kingdom of Israel, David did not forget his early vows, but forthwith proceeded to put them into execution. "Again, David gathered together all the chosen men of Israel, thirty thousand. And David arose, and went with all the people that were with him from Baale of Judah, to bring up from thence the ark of God, whose name is called by the name of the Lord of hosts that dwelleth between the cherubim" (2 Sam. 6:1, 2). No doubt it was with a full heart that David now acted, with deep longings after God, with fervent rejoicings in Him (see verse 5). No doubt he painted a bright picture, as he anticipated the blessings which would follow the ark being rightfully honored. Alas, how his hopes were dashed to the ground! Sad indeed was the immediate sequel.

"And they set the ark of God upon a new cart, and brought it out of the house of Abinadab that was in Gibeah: and Uzzah and Ahio, the sons of Abinadab, drave the cart. And they brought it out of the house of Abinadab which was in Gibeah, accompanying the ark of God: and Ahio went before the ark. And David and all the house of Israel played before the Lord on all manner of instruments made of fir wood, even on harps, and on psalteries, and on timbrels, and on comets, and on cymbals. And when they came to Nachon’s threshingfloor, Uzzah put forth his hand to the ark of God, and took hold of it; for the oxen shook it. And the anger of the Lord was kindled against Uzzah, and God smote him there for his error; and there he died by the ark of God. And David was displeased, because the Lord had made a breach upon Uzzah: and he called the name of the place the breach of Uzzah to this day" (vv. 3-8). Some exceedingly solemn lessons are pointed in this passage, and they are recorded for our warning; alas that they are so widely disregarded in Christendom today.

"To bring back therefore the Ark from the place of its dishonour; to bring it again into the bosom of Israel; to make it once more that which Israel should seek unto and enquire at: and above all establish it in the citadel of Zion, the place of sovereign supremacy and strength, these were the immediate objects of David’s desires. Herein he was fulfilling his office of king, in giving supremacy to God and to His truth. But the servants of God have not unfrequently to learn, that the pursuit of a right end, does not necessarily imply the employment of right means" (B. W. Newton). This is the first thing here to take to heart.

"And they set the ark of God upon a new cart." By so doing they were guilty of a serious error. In the fervency of his zeal, David ignored the precepts of God. The Lord had given very definite instructions as to the order which must be followed when the ark was to be moved. Through Moses Jehovah had said, "When the camp setteth forward, Aaron shall come, and his sons, and they shall take down the covering veil, and cover the ark of testimony with it: and shall put thereon the covering of the badgers’ skins, and shall spread over it a cloth wholly of blue, and shall put in the staves thereof" (Num. 4:5, 6). The sacred ark was to be duly hidden from the gaze of the curious, but it does not appear that this detail was attended to by David! Nor was that all: "And when Aaron and his sons have made an end of covering the sanctuary, as the camp is to set forward: after that, the sons of Kohath shall come to bear it" (Num. 4:15); "they should bear upon their shoulders" (Num. 7:9).

The will of God was plainly revealed: the ark was to be covered, staves were to be inserted in the rings in its ends, and it was to be carried on the shoulders of the Kohathites. Nothing had been said about placing it on "a new cart": that was a human invention, and contrary to the instructions of the Lard. David’s desire was holy, his motive was pure, but he went about things in a wrong way, and dire were the consequences. Now there are two ways of doing the work of the Lord, two ways of acquitting ourselves when engaged in His service: strictly following what is prescribed for us in the written Word of God, or following our own ideas and inclinations—or following the example of other men, which amounts to the same thing. Alas, how much the latter is now in evidence; how often are right things being done in a wrong way!

The due order for the removing of the ark had been plainly made known by God in His written Word. Jehovah had given express command that the ark should be covered with the sacred curtains, committed to the charge of a divinely selected set of men, and it must be carried on their "shoulders," and in no other way. That was God’s way: to move it on a cart drawn by cattle was man’s way. Some might think the latter was to be preferred. Some might consider it was such a "little" matter as to be of no consequence. Some might conclude that as their object was right and their motive pure, that even though they ignored the prescribed mode of performing the duty, they might surely count upon the divine blessing. What the Lord thought of their procedure is evidenced in the tragic sequel.

But how are we to account for David’s serious failure to heed the commands of God? What is the explanation of the "confusion" which here attended his well-meant and praiseworthy effort? Let us go back again to the beginning of 2 Samuel 6, and read carefully its first three verses. Notice, dear reader, a very significant omission; observe closely the solemn contrast between his conduct in 2 Samuel 5:19 and 5:23, and what is said of him here. Each time the Philistines came up against him, David "inquired of the Lord," but nothing is said of that now he purposed to conduct the ark unto a suitable habitation for it! Need we wonder, then, at what follows? If, God’s blessing be not definitely sought, how can it be rightfully expected? If prayer does not precede and accompany our very best actions, what are they likely to amount to! If in any of our ways God be not "acknowledged," be not surprised if they lead to disaster.

"And David consulted with the captains of thousands and hundreds, and with every leader. And David said unto all the congregation of Israel, If it seem good unto you, and that it be of the Lard our God, let us send abroad unto our brethren everywhere, that are left in all the land of Israel, and with them also to the priests and Levites which are in their cities and suburbs, that they may gather themselves unto us. And let us bring again the ark of our God to us" (1 Chron. 13:1-3) Instead of "inquiring of the Lord," David had conferred with his officers. There was no need whatever for him to "consult" with any human being, for the will of the Lord was already upon record! And what was the policy suggested by the "leaders"? Why, to imitate the ways of the religious world around them! The Philistine "priests" had counseled that the ark be returned to Israel upon "a new cart" (1 Sam. 5:2-11), and now David—under the advice of his officers—"set the ark of God upon a new cart" (2 Sam. 6:3)!

Our principal design in this series of chapters is to emphasize the fact that the Old Testament is far, far more than a historical record of events which happened thousands of years ago, and to make it manifest that every part of God’s Word is full of important truth which is urgently needed by us today. The business of a Bible teacher is twofold: to give an accurate interpretation of the meaning of Holy Writ, and to make application of its contents to the hearts and lives of his hearers or readers. By "making application," we mean the pointing out and the pressing upon ourselves of the practical lessons which each passage contains, seeking to heed its warnings, appropriate its encouragements, obey its precepts, and put in a claim to its promises. Only thus does it become a living and profitable Word to us.

The first verses of 2 Samuel 6 record an incident which needs to be prayerfully laid to heart by every one whom God has separated unto His service. It chronicles a most blessed action on the part of David, who had in view naught but the honor and glory of the Lord. But alas, that action was sadly marred by permitting the fervency of his zeal to ignore the precepts of God. He was anxious that the long-neglected and dishonored Ark should be suitably housed in Zion. His desire was good and his motive was pure, but his execution of the same met with the open displeasure of the Lord. It is not sufficient to have a worthy purpose and a proper spirit: God’s work must be performed in the right way: that is, according to the rules of His prescribing; anything other than that is but a species of self-will.

There seem to be a great many in Christendom today who are desirous of doing good, but they are exceedingly lax and careless in the mode and manner in which their desires are carried out. They act as though the means used and the methods employed mattered little or nothing, so long as their aim and end is right. They are creatures of impulse, following the dictates of mere whim and sentiment, or imitating the example of others. They seem to have no concern for God’s standards study not His Word diligently to discover what laws and rules the Lord has given for the regulation of our conduct in His "service." Consequently, they are governed by the flesh, rather than the Spirit, so that it frequently happens that they do good things in a wrong way; yea, in a manner directly opposed to God’s way as revealed in His Word.

There are many who are anxious to see the pews occupied and their treasury well filled, and so, "socials," "ice-cream suppers," and other worldly attractions are employed to draw the crowd. There are many preachers who are anxious to hold the young people, and so "athletic clubs," social entertainments, are introduced to secure that end. There are many evangelists who are anxious to "make a good show," secure "results," and be able to herald so many hundreds of "converts" at the close of their "campaigns," and so fleshly means are used, high pressure methods are employed to bring this about: "decision cards," the "sawdust trail," the "penitent form" are called in to their aid. There are many Sunday school teachers who are anxious to hold the interest of their class, and so "prizes" are given, "picnics" are arranged, and other devices are resorted to.

Apparently it does not occur to these "leaders" to challenge their own actions, to weigh them in "the balances of the sanctuary," to inquire how near or how far they measure up to the divine standard: so long as such means and methods seem right to them, or are in general vogue in other "churches," and so long as they appear to "succeed," nothing else matters. But in a coming day, God is going to ask of them "who hath required this at your hand?" (Isa. 1:12)! None of the devices mentioned by us above have one particle of scriptural authority to warrant their use; and it is by the Scriptures that each of us will yet be judged! All things must be done "according to the pattern" (Heb. 8:5; Ex. 25:40) which God has furnished us; and woe will it yet be unto us if we have disregarded His "pattern" and substituted another of our own.

The terrible confusion which now prevails so extensively in Christendom is no excuse whatever for us falling into line with it: "Thou shalt not follow a multitude to do evil" (Ex. 23:1). No matter how "peculiar" he may be thought, no matter how "unpopular" he may be because of it, faithfulness is what God requires from each of His servants (1 Cor. 4:2). And "faithfulness" means doing the work which God has appointed in the way which He has prescribed. Expediency may have grasped the helm; compromise may be the order of the day; principles may he valued because of their "practicability" rather than because of their scripturalness; but that alters not one whit the strict discharge of duty which the Lord requires from each of His servants. Unless that fact be clearly realized, we read in vain the solemn incident recorded in 2 Samuel 6.

The laxity which now obtains in so many professedly "Christian" circles is indeed appalling. Unconverted men are allowed to occupy positions which none but Christ’s true servants have any title to stand in. Human convenience is consulted when the Lord’s death is to be remembered, and His "supper" is changed into the morning "breaking of bread." Leavened bread, rather than "this bread" (1 Cor. 11:26), is used to set forth the immaculate person of the Redeemer. And if one dares to raise a voice in protest against these innovations—no matter how gently and lovingly—he is called "legalistic" and a "troubler in Israel," But even that must not move the one who covets his Master’s "Well done."

"And they set the ark of God upon a new cart" (2 Sam. 6:3). In so doing, David and his counselors (1 Chron. 13:1) committed a serious fault: they ignored the divinely appointed order and substituted their own arrangements. The Lord had given express commands in Numbers 4:5, 6, 15; 7:9 as to how the sacred ark was to be carried when it should be moved from one place to another; and He requires unquestioning obedience to all His regulations. It is true that David was moved on this occasion with a deep concern for Jehovah’s honor and glory. It is true that it was the urgings of love for Him which prompted his noble action; but He has said, "If ye love Me, keep My commandments" (John 14:15)—love must flow in the appointed channels; it must be directed by the divine precepts, if it is to please its Object.

"God is a Spirit: and they that worship Him must worship in spirit and in truth" (John 4:24): among other things that means, God must be worshiped according to the pattern He has given us in His Word. There are many Protestants who can see clearly the human inventions, superstitious innovations and unscriptural practices of the Romanists, in their "elevation of the mass," the vestments of their "priests," the burning of incense, the worship of images, and the adoration of the mother of our Saviour. The unwarrantable introduction of such devices are patent to multitudes of Protestants, yet they are blind to their own unscriptural and antiscriptural ways! Listen, my reader: anything we introduce into "the service of the sanctuary," into the worship of God, for which we have no "thus saith the Lord," is nothing but a species of "will worship" (Col. 2:23) and must be abandoned by us.

As we pointed out in our last chapter, the counsel given to David by the "leaders" in Israel was patterned after the invention of the heathen. The "priests" of the Philistines had sent back the ark on "a new cart" drawn by oxen (1 Sam. 6). And history has repeated itself. If many of the means and methods which are now used in much so-called "divine worship" and "Christian work" were challenged, if a reason were demanded for their employment, the best that could be given would be, "Others are using them." But no Scriptural authority could be cited, The "leaders" in Israel might have argued that the device used by the Philistines "succeeded" and that God "blessed" their arrangements. Ah, but the Philistines had not God’s Word in their hands; but Israel had! In like manner, many now argue "God blesses" many things for which we have no "thus saith the Lord." But, as we shall see, God cursed Israel’s flagrant violation of His commands!

The outstanding fact which concerns us as we seek to ponder and profit from this solemn incident in David’s life is, that he acted without divine orders: he introduced something into the divine worship for which he had no "thus saith the Lord." And the lesson to be learned therefrom is to scrutinize rigidly our own actions—the things we do, the way in which we do them, the means we employ—and ask, Are these appointed by God? There is much apparent reverence and devotion among the Papists, but is it acceptable to the Lord? Ah, my readers, if very much to the "Christian service" of earnest, zealous, enthusiastic Protestants was weighed in the balances of Holy Writ, it would be "found wanting": nor am I guiltless if found in association and fellowship with the same—no, no matter how much I protest against it all. Individual loyalty to Christ, personal obedience to His commands, is what is demanded of each one of us.

It may be thought that David was ignorant of what was recorded in Numbers 4 and 7, and so was not so seriously to blame; but the validity of such a conclusion is more than doubtful as we shall show in the next chapter. Again; it may be supposed that David considered the regulations given in the days of Moses pertained only to Israel while they were on the march in the wilderness, and did not apply to his own case; but this defense of David also breaks down before a passage we hope to consider in our next chapter. Even were the case as just supposed, his bounden duty would have been to first "ask counsel of the Lord," and inquire "Whereon shall the ark be placed?" Instead he conferred with flesh and blood (1 Chron. 13:1) and followed their advice.

David’s efforts proved a failure. And sooner or later all effort on the part of the "church," or of the individual Christian, which is not strictly according to the Word of the Lord will prove a failure: it will be but "wood, hay, stubble" (1 Cor. 3: 12) in the day of divine testing and reward. God has magnified His Word above all His name (Ps. 138:2), and He demands that His servants shall do all things according to the plan and manner which He has prescribed. When he commanded Moses to build the tabernacle, He bade him do so according to the "pattern" which He showed him in the mount (Ex, 25:40): there was no room for human opinion or preference. And if we would serve Him acceptably, then we must go according to His way, not ours. The right attitude for us was expressed by Peter when he said, "Nevertheless, at Thy word, I will let down the net" (Luke 5:5): he acted according to Christ’s instruction, and was blessed!

"And when they came to Nachon’s threshingfloor, Uzzah put forth his hand to the ark of God, and took hold of it; for the oxen shook it" (2 Sam. 6:6). Yes, as the marginal rendering tells us, "the oxen stumbled." And do you suppose that was an accident? No indeed, there are no "accidents" in a world which is presided over by the living God. Not even a hair can Fall from our head till the moment He decreed for it to happen. But not only is everything directed by God, but there is also a significance, a meaning, a message, in the smallest occurrences, had we but eyes to see and hearts to understand. "The oxen stumbled": of course they did; what else could be expected! There can be naught but "confusion" when the divine order is departed from. In the stumbling of those oxen the Lord was making manifest David’s disorder.

"Uzzah put forth his hand to the ark of God, and took hold of it." He feared it would be overthrown, and so he wished to avert such a disaster. Like David’s design in seeking a honorable habitation for the ark, Uzzah’s purpose was good, and his motive pure; but like David, he also disregarded God’s written law. See here one sin leading to another! See how David’s conferring with flesh and blood, Following the counsel of the "leaders," and emulating the way of the heathen, was now succeeded by the priest’s son committing an act of sacrilege. Alas, alas, how much will the present-day "leaders" in Christendom yet have to answer for, because of their setting such an evil example before others, and thus encouraging the "young people" to lightly esteem the holy and authoritative precepts of God.

"And the anger of the Lord was kindled against Uzzah, and God smote him there for his error; and there he died by the ark of God" (v. 7), The Lord God will not be mocked. Plainly had He declared that, even the Kohathites, who were appointed to carry the ark by staves on their shoulders, "shall not touch any holy thing, lest they die" (Num. 4:15). God not only keeps His promises, but He also fulfills His threats! So Uzzah found, and so will every other disregarder of His commandments yet discover.

"He, whose name is Jealous, was greatly offended. The sincere, the well-meaning man, having no command, nor any example for what he did, fell under Jehovah’s anger, and lost his life, as the reward of his officiousness. And as the Holy Spirit has recorded the fact so circumstantially, we have reason to consider it as a warning to all, of the danger there is in tampering with positive ordinances; and as a standing evidence that God will have His cause supported, and His appointments administered, in His own way. The case of Saul, and the language of Samuel to that disobedient monarch, inculcate the same thing: ‘the people,’ said Saul to the venerable prophet, ‘took of the spoil, sheep and oxen, to sacrifice unto the Lord thy God in Gilgal. And Samuel said, Hath the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of rams’: 1 Sam. 15:21-23" (A. Booth, 1813).

It is solemn to recall that no divine judgment fell upon the Philistines when they placed the holy ark upon a cart and sent it back to Israel: but "the anger of the Lord was kindled against Uzzah"! How plainly this shows us that God will suffer from the world what He will not tolerate in His professing people, who bear His Holy name. That is why it will be "more tolerable" for Sodom and Gomorrah in the Day of Judgment, than it will be for divinely-enlightened, highly-favored, and loud-boasting Capernaum. The same principle will obtain when Christendom comes to be judged. Better to have lived and died in the ignorance of darkest Africa, than to have had God’s Word in our hands and set at naught its laws!

As we have seen in the preceding chapters, after his coming to the throne of Israel and his victories over the Philistines, David evidenced a godly concern for the holy ark, which had been so grievously and so long neglected. Zealous of the divine glory, he had resolved to establish a place where Jehovah’s worship should be celebrated and where the symbol of His presence should be securely housed. Accordingly, he gathered all the leaders of Israel together to bring the sacred coffer to Jerusalem (2 Sam. 6:1). But, alas, instead of heeding the divinely given instructions for such an occasion and placing the ark upon the shoulders of the Levites, he followed the evil example of the heathen and placed it upon a new cart. In so doing he ignored the plainly revealed will of God, and substituted a human device. The work which David undertook was indeed a good one, his motive was pure, and his design was praiseworthy, but it was executed in a wrong way. He introduced into the divine worship that for which he had no "Thus saith the Lord."

David did not inquire whether God had any will in the matter and ask, Whereon shall the holy ark be placed? Rather did he confer with flesh and blood. It was at that point he made his fatal mistake, and it is this which we need to take carefully to heart. Instead of consulting the Holy Scriptures, he sought counsel of men. It is true that he "consulted with the captains of thousands and hundreds and with every leader" (1 Chron. 13:1), but as Job 32:9 tells us "great men are not always wise," and so it proved on this occasion. Instead of reminding David of the instructions which the Lord had given through Moses (Num. 4:5, 6; 15:7, 9), they apparently advised him to follow the way of the uncircumcised (1 Sam. 6:7, 8). By so doing, David spoiled his fair enterprise, and incurred the displeasure of God. A good beginning had a bad ending because of departure from the divinely prescribed rules of procedure.

The above incident has been recorded for our learning, especially for those of us who are engaged in the Lord’s service. It points a solemn warning. It shows the imperative need for zeal to be rightly directed, for there is "a zeal of God, but not according to knowledge" (Rom. 10:2); this is a zeal to further the cause of God and bring glory unto His name, which is not regulated by that knowledge which His Word supplies. In our fervency to extend the kingdom of Christ, to spread His Gospel, to point souls unto Him, we are apt to forget His precepts, and do His work in our way. The danger is very real, and in this restless age of great activity not a few are being ensnared by this very evil. Many are so eager about the quantity of their service, they pay too little attention to the quality of it: they are anxious to be active in the Master’s vineyard, but they do not sufficiently consult His guide-book as to how their activities must be conducted.

David’s well-meant effort turned out a failure. The Lord manifested His displeasure. David, accompanied by a large number of musicians, went before the ark, playing "on all manner of instruments" (2 Sam. 6:5). But when Nachon’s threshingfloor was reached, the oxen drawing the cart on which the sacred chest reposed, stumbled, and Uzzah put forth his hand to steady it. "And the anger of the Lord was kindled against Uzzah, and God smote him there for his error; and there he died by the ark of God" (v. 7). A tragic check was this unto the joyous procession—one which should have produced deep heart-searchings and penitential confession of failure. Has not God said, "Provoke Me not, and I will do you no harm" (Jer. 25:6)? Therefore, when He does afflict, ought we not to inquire as to wherein we have "provoked" Him!

Though the displeasure of God was plainly manifested, yet it did not at first produce the proper effect. "And David was displeased, because the Lord had made a breach upon Uzzah" (v. 8). Apparently a measure of self-complacency was at work in David’s heart over the important service he was engaged in—for honoring the ark which had been neglected for so long. Now that things had gone contrary to his expectations, he was disconcerted, peeved, "displeased," or as the Hebrew word really signifies, "angry." His anger was not a righteous indignation against Uzzah for his affronting God, but because his own plans had gone awry. His own pride was wounded: the drastic cutting off of Uzzah by divine judgment would not advance him in the eyes of his subjects; rather was he now humiliated before them. But the fault was his own, and he ought to have manfully shouldered the blame, and not acted like a peeved child.

"And David was displeased (angry) because the Lord had made a breach upon Uzzah" (v. 8). When the rod of God descends upon us, we are but adding sin to sin if we become enraged thereby: this is "despising" the chastening of the Lord, which is expressly forbidden (Heb. 12:5). "And he called the name of the place Perezuzzah to this day" (v. 8), which, as the margin tells us, signifies "the breach of Uzzah." Thus did David memorialize the stroke of God as a warning for posterity to beware of rashness and irreverence. A solemn contrast may be seen here from what is recorded in 2 Samuel 5:20, where David changed the name of "the valley of Rephaim" unto "Baalperazim"—"the place of breaches"—because "the Lord hath broken forth upon mine enemies." In the one he was celebrating God’s goodness, in the other he was solemnizing God’s judgment.

The conduct of David on this occasion was deplorable, for it is highly reprehensible to be angered by any of the Lord’s dealings. But in the light of such warnings, our petulancy is far worse. David ought to have humbled himself beneath the mighty hand of God (1 Peter 5:6), confessed his failure and corrected his fault (Prov. 28: 13), and owned God’s righteousness in thus taking vengeance on his inventions (Ps. 99:8). By so doing he would have put the blame where it belonged, have set a good example before others, and vindicated the Lord. Instead, his pride was hurt, his temper was inflamed, and blessing was missed. Alas, how often has writer and reader failed in a similar manner. How rarely have we heeded that injunction, "Wherefore glorify ye the Lord in the fires" (Isa. 24:15): one way of doing which is to judge ourselves unsparingly and own the need of the flames to purge away our dross.

"And David was afraid of the Lord that day, and said, How shall the ark of the Lord come to me?" (v. 9). The transition is very easy from sudden zeal and joy to fretfulness and dejection. We are, naturally, creatures of extremes, and the pendulum quickly swings from earnestness to indolence, from jubilation to commiseration. He who dares one day to face singlehanded the four hundred prophets of Baal, next day flees from the threat of Jezebel. He who feared not to draw his sword in the presence of armed soldiers, trembled before a maid. They who sang so heartily at the Red Sea, murmured a little later when their food supplies gave out. Few maintain an even keel amid the varying tides of life. A measure of servile fear now possessed David, and he would not venture to bring the ark any nearer his own immediate residence, lest he too should be destroyed. That holy vessel of the tabernacle which had been

With the death of Uzzah a fear came upon David. This exemplifies an important principle: fear always follows where faith is not in exercise. Said the prophet, "I will trust and not be afraid" (Isa. 12:2). When the timorous disciples awoke the Saviour because of their storm-tossed ship, He said, "Why are ye fearful? O ye of little faith" (Matthew 8:26). When a spirit of trembling seizes the heart it is a sure sign that faith is at a low ebb. The promise is, "Thou wilt keep him in perfect peace whose mind is stayed on Thee, because he trusteth in Thee" (Isa. 26:3). Thus, the fear of David on this occasion is easily accounted for: his faith was eclipsed. Learn this valuable lesson, dear reader: as soon as you are conscious of sinking of heart, uneasiness, or alarm, cry unto the Lord for a strengthening of your faith. Say with the Psalmist, "What time I am afraid, I will trust in Thee" (Ps. 56:3).

There is another important principle exemplified by David’s attitude on this occasion: his faith was inoperative because his walk was not according to the revealed will of the Lord. It is true that faith is the gift of God, and that, unaided, we cannot call it into operation after it is received. Every exercise of faith, every increase thereof, is to be ascribed unto the gracious influence of the Holy Spirit. But let it not be forgotten that He is the Holy Spirit, and will not put a premium upon wrong-doing. When our ways are contrary to the Rule which we are to walk by, the Spirit is grieved. When we act in self-will, and then refuse to judge ourselves under the mark of God’s displeasure, His blessed operations are withheld. Fearfulness is a sign that faith is inactive, and inactive faith is an evidence that the Spirit is grieved; and that, in turn, denotes that our walk is displeasing to God. Learn, then, dear reader, to "Consider your ways" (Hag. 1:5) when conscious that faith is at a low ebb: clean out the choked channel and the waters will flow freely again.

"And David was afraid of the Lord that day, and said, How shall the ark of the Lord come to me?" Does it not seem strange that David should ask such a question when the Lord had given dear and definite instructions as to how the ark should be conducted from place to place? Stranger still, sadder far, that he would not make right the wrong which he had committed. But alas, it is not easy to condemn ourselves when we have departed from God’s ways: even though the providential smile of the Lord be changed into a frown, we are loath to humble ourselves before Him. How this reveals the "desperate wickedness" which still remains in our hearts, and how the realization of this ought to remove pride far from us, cause us to marvel increasingly at God’s longsuffering with us, and make us more patient toward our erring brethren.

"So David would not remove the ark of the Lord unto him, into the city of David: but David carried it aside into the house of Obededom, the Gittite" (v. 10). Instead of correcting his fault, we now see David forsaking his own mercy (Jonah 2:8). The ark was the symbol of the Lord’s manifest presence, and that should be the one thing above all others desired and cherished by the saint. Moses was deeply conscious of this when he said, "If Thy presence go not with me, carry us not up hence" (Ex. 33:15). Ah, but to enjoy the manifest presence of God we must be in the path of obedience: "he that hath My commandments, and keepeth them, he it is that loveth Me, and he that loveth Me shall be loved of My Father, and I will love him, and will manifest Myself to him" (John 14:21). Was it not because he felt he was out of the way of subjection to God’s revealed will that caused David to now abandon his purpose of bringing up the ark to Jerusalem? It was a guilty conscience which made him "afraid of the Lord."

There is a fear of God which is becoming, spiritual, excellent; but there is also a fear of God which is hurtful, carnal, worthless: the one is servile, the other filial. There is a slavish fear which springs from hard thoughts of God, and there is a holy and laudable fear which issues from lofty thoughts of His majesty. The one is a terror produced in the mind by apprehensions of evil, the other is a reverential awe of God which proceeds from right views of His infinite perfections. The one is the fear of wrath, such as Adam had in Eden, when he was afraid and hid himself; and such as the demons have, who "believe and tremble" (James 2: 19). The other is a fear of displeasing One who is gracious, like children have to dear parents. The one is our treasure, the other our torment; the one drives from God, the other draws to God; the one leads to despair, the other to godly activities (Heb. 11:7). The one is the product of a guilty conscience, the other is the fruit of an enlightened understanding.

There is a natural fear and there is a spiritual fear of God. The one hates Him, like a slave his cruel master; the other loves God, as a child respects and reveres his father. The one dreads God because of His power and wrath; the other venerates God because of His holiness and sovereignty. The one engenders to bondage; the other conduces to worship. Perfect love casts out the former (1 John 4: 18); appropriating God’s promises leads to the furtherance of the latter (2 Cor. 7:1). When we are walking with God in the light of His Word, a filial fear directs our ways; but when we depart from His statutes and a guilty conscience torments us, then a servile fear possesses our hearts. Hard thoughts are entertained of God. and we dread His anger. The soul is no longer at ease in His presence, and instead of viewing Him as our loving Father, we shrink from Him and regard Him as a hard Master. Such was the condition of David at this time. Alarmed by the divine judgment upon Uzzah, he was afraid to have anything more to do with the ark.

"But David carried it aside into the house of Obededom the Gittite." That was David’s loss; but, as we shall see, it was Obededom’s gain. The ark was both the symbol of God’s manifested presence in the midst of Israel, and a notable type of the person of the Lord Jesus. In the placing of the ark in the house of Obededom, following the unbelief of David, there was a prophetic hint given of the Gentiles receiving what Israel failed to appreciate—so marvelously does God overrule even the failures of His people. Obededom was a Gittite, and the "Gittites" were Philistines (Josh. 13:3), the inhabitants of Gath (1 Chron. 20:5), yet many of them were devoted to the person and interests of David (2 Sam. 5:18-21). Thus it was dispensationally: "It was necessary that the Word of God should first have been spoken to you (Jews): but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles" (Acts 13:46).

"And the ark of the Lord continued in the house of Obededom the Gittite three months" (v. 11). After the awful death of Uzzah, and the fear of David to have anything further to do with the ark, it had scarcely been surprising had this Gittite refused to shelter the sacred coffer. As a Philistine, it is likely that he was acquainted with the trouble it had caused in the temple of Dagon (1 Sam. 5:2-4) and of the plague it brought upon the Ashdodites (1 Sam. 5:6). Anxious enough were they to get rid of the ark (1 Sam. 6), yet now we find one of their countrymen providing a home for it in his own house. Doubtless he had been truly converted unto the Lord, and therefore esteemed whatever pertained to His worship. It is beautifully significant that his name "Obed" means servant, and here we find him rendering a true service unto God.

"And the Lord blessed Obededom, and all his household" (v. 11). Need we be surprised at this? God will be no man’s debtor: as He declared, "Them that honour Me, I will honour" (1 Sam. 2:30). It is ever so. After Laban had received the fugitive Jacob into his family, he acknowledged, "I have learned by experience that the Lord hath blessed me for thy sake" (Gen. 30:27). When His servant was befriended by Potiphar, we read, "The Lord blessed the Egyptian’s house for Joseph’s sake" (Gen. 39:5). Through giving shelter unto God’s prophet the widow of Zarephath was rewarded by having her son restored to life (1 Kings 17:23). How much more may we be sure of receiving God’s rich blessing when His dear Son—to —is given the throne of our hearts.

"And the Lord blessed Obededom, and all his household." By the indwelling Spirit the Lord has promised to manifest Himself to the believer. The presence of the Lord in our lives and in our homes is the limitless source, if we will, of divine blessing. The blessing will depend upon our servant attitude to that Presence or Spirit. If we take the place of a true "Obed," surrendering ourselves to His sway, the Lord will make our way prosperous. If in all things we give Christ the pre-eminence, so far from being the losers thereby, we shall be immeasurably the gainers, both now and hereafter. O may He who moved Obed to take in the ark, open our hearts to receive Christ in all His fulness.

"And it was told king David, saying, The Lord hath blessed the house of Obededom, and all that pertaineth unto him, because of the ark of God. So David went and brought up the ark of God from the house of Obededom into the city of David with gladness (2 Sam. 6:12). There are five things to be observed here. First, the Lord’s blessing of a man is a very real and evident thing. Second, it is so patent that others take notice thereof. Third, they perceive why it is that the blessing of God is bestowed. Fourth; so impressed are they therewith, they mention it to others. Fifth, the effect which the evident blessing of the Lord of Obededom had upon David. Let us briefly ponder each of these points, and pray that their distinct messages may find lodgment in our hearts.

First, the Lord’s blessing of a man is a very real and evident thing. "All these blessings shall come on thee, and overtake thee, if thou shalt hearken unto the voice of the Lord thy God . . . Blessed shall be thy basket, and thy store; blessing of God is bestowed. Fourth, so impressed are they thou be when thou goest out" etc. (Deut. 28:2, 5, 6). God’s governmental ways are the same in all dispensations. "The blessing of the Lord, it maketh rich, and He added no sorrow with it" (Prov. 10:22): for the meaning of the word "rich" see verse 4—in the former the means is in view, in the latter the Source; in neither verse does spiritual "riches" exclude material ones. "No good thing will He withhold from them that walk uprightly" (Ps. 84:11).

Second, God’s blessing of a person is so obvious that others are obliged to take notice thereof. So much so was this the case with Isaac, that Abimelech and two of his chief men went to him and said, "We certainly saw that the Lord was with thee" (Gen. 26:28)—what a testimony was that! Of the one who purchased Joseph it is recorded, "And his master saw that the Lord was with him and that the Lord made all that he did to prosper in his hand" (Gen. 39:3)—do people now see this is the case with us? "And Saul saw and knew that the Lord was with David" (1 Sam. 18:28). The wicked may not read God’s Word, but they do read the lives of His people, and are quick to perceive when His blessing is upon them; and the recognition of that has far more weight than anything they say!

Third, nor are men ignorant of the reason why the Lord prospers those with whom He is pleased. This is evident from the case now before us: "And it was told king David, saying, The Lord hath blessed the house of Obededom and all that pertaineth unto him, because of the ark of God." This is very striking: they traced the effect back to the cause: they recognized that God had honored the one who had honored Him. The same principle is illustrated again in Acts 4:13, "Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled; and they took knowledge of them that they had been with Jesus." The men who drew this deduction were not regenerate, but the most notorious enemies of Christ; nevertheless they were right in attributing the spiritual graces of the apostles unto their fellowship with the Saviour.

Fourth, the recognition of God’s evident blessing upon those whose ways are pleasing in His sight is voiced by men unto their fellows. It was so in the incident now before us. When it was so apparent that Obededom was being blessed in all his affairs, some went and informed the king thereof. Ah, my readers, we little know what impression is being made upon our neighbors by God’s governmental dealings with us, nor how they speak one to another when it is manifest that His smile is upon us. How we should plead this before God in prayer, that He would enable us so to walk that we may not miss His best, and this that His name may be glorified through those around us taking note of the fact that "godliness with contentment (Greek "a sufficiency") is great gain" (1 Tim. 6:6).

Fifth, the effect which this news had upon David. As he had perceived God’s frown in His stroke upon Uzzah, so now he discerned God’s smile in Obededom’s prosperity. It was clear to him that the ark was not a burdensome object, For so far from being the loser, he who had provided a home for it had been noticeably blest of the Lord. This encouraged David to resume his original design of bringing the sacred coffer to Jerusalem: his fears were now stilled, his zeal was rekindled. "The experience which others have of the gains of godliness, should encourage us to be religious. Is the ark a blessing to other’s homes? let us bid it welcome to ours" (Matthew Henry). Do we perceive that those who are most yielded to the Lord make the best progress spiritually? Then let that be an incentive to fuller consecration on our part.

"He restoreth my soul: He leadeth me in the paths of righteousness For His name’s sake" (Ps. 23:4). In restoring the souls of His erring people, God does not act uniformly: according to His lovingkindness, unerring wisdom, and sovereign pleasure, He is pleased to use and bless a variety of means. Sometimes it is by a process of disappointment, withering the gourd under which we luxuriated, blowing upon that in which we had promised ourselves satisfaction. Sometimes it is by the application of a verse of Scripture, searching our conscience or melting our heart. Sometimes it is by a sore calamity, like the death of a loved one, which casts us back more closely upon the Lord for strength and comfort. In the case now before us it was the words of friends, who reported to David the blessing which the presence of the ark had brought to the family of Obededom.

The effect of David’s restoration of soul is seen very blessedly in 1 Chronicles 15:2, 3, 12, 13. "Then David said, None ought to carry the ark of God but the Levites; for them hath the Lord chosen to carry the ark of God, and to minister unto Him forever. And David gathered all Israel together to Jerusalem, to bring up the ark of the Lord unto his place, which he had prepared for it. And said unto them, Ye are the chief of the fathers of the Levites: sanctify yourselves, both ye and your brethren, that ye may bring up the ark of the Lord God of Israel unto the place that I have prepared for it. For because ye did it not at the first the Lord our God made a breach upon us, for that we sought Him not after the due order." There are several things in these verses which we do well to note.

First, David now gave the Lord His proper place in his plans and submitted to the regulations which He had given. He learned from painful experience that God’s work must be done in God’s prescribed way, if His approval and blessing was to rest upon the same. None but those whom God had specifically appointed must carry the sacred ark: this was one of the duties assigned the Levites. who had been definitely set apart unto the Lord’s service. The application of this to our own day is obvious. The ark was a type of Christ: the carrying of the ark from place to place prefigured the making known of Christ through the preaching of the Gospel. Only those are to preach the Gospel whom God has specially called, separated and qualified for His holy service. For others to invade this sacred office is but to introduce confusion and incur God’s displeasure.

Second, David now realized that suitable preparation must precede holy activities: "Sanctify yourselves, both ye and your brethren, that ye may bring up the ark of the Lord God of Israel unto the place that I have prepared for it": let the reader compare Exodus 19:10-15 and 2 Chronicles 29:5. Those whose carried the ark must cleanse themselves from all ceremonial pollution and compose themselves for the solemn service of the Lord: only thus would they strike reverence upon the people. The same principle holds good in this Christian dispensation: "The Lord hath made bare His holy arm in the eyes of all the nations . . . be ye clean, that bear the vessels of the Lord" (Isa. 52: 10, 11). Those whom God has separated unto the sacred ministry of the Gospel must be "an example of the believers, in word, in conversation, in love, in spirit, in faith, in purity" (1 Tim. 4:12 and cf. 2 Tim. 2:21, 22)—God’s servants today are to "sanctify" themselves for the discharge of their honorable duties by repentance, confession, faith, prayer and meditation, availing themselves constantly of that precious Fountain which has been opened for sin and uncleanness.

Third, David owned his previous failures: "The Lord our God made a breach upon us, for that we sought Him not after the due order." In like manner. Daniel acknowledged, "O Lord, righteousness belongeth unto Thee, but unto us confusion of faces as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, that are near, and that are afar off, through all the countries whither Thou hast driven them, because of their trespass that they have trespassed against Thee" (9:7). "The life of faith is little more than a series of falls and restorations, errors and corrections displaying, on the one hand, the sad weakness of man, and on the other, the grace and power of God" (C. H. M.).

"So the priests and the Levites sanctified themselves to bring up the ark of the Lord God of Israel. And the children of the Levites bare the ark of God upon their shoulders with the staves thereon, as Moses commanded according to the word of the Lord" (1 Chron. 15: 14, 15). All was now carried out "after the due order." God requires obedience in small things as well as great. And due notice is taken and record made by Him of all our actions. Blessed is it to behold these Levites now being governed, in every detail, by the revealed will of the Lord. "Then we make a good use of the judgments of God on ourselves and others, when we are awakened by them to reform and amend whatever has been amiss" (Matthew Henry). O that each of us may have more and more occasion for saying "Before I was afflicted, I went astray, but now have I kept Thy law" (Ps. 119:67).

"So David, and the elders of Israel, and the captains over thousands, went to bring up the ark of the covenant of the Lord out of the house of Obededom with joy" (1 Chron. 15:25). That is no small part of the present reward which God bestows upon His obedient people. Satan would feign seek to persuade us that a strict compliance with all the statutes of Holy Writ would be irksome. One of his favorite dogmas is, Law-keeping brings one into bondage. That is one of his lies. The Psalmist was better instructed: said he, "And I will walk at liberty, for I seek Thy precepts" (Ps. 119:45): the more we practice the precepts of Scripture, the more are we delivered from the dominion of sin. God fills the heart of the obedient with gladness; hence, the reason why there is so much gloom and unhappiness among Christians today is that their obedience is so half-hearted and spasmodic.

"And it came to pass when God helped the Levites that bare the ark of the covenant of the Lord, that they offered seven bullocks and seven rams" (1 Chron. 15:26). God is honored when we acknowledge His assistance—for without Him we can do nothing—even in those things which fall within the compass of our natural powers. But more especially should we own His aid in all our spiritual exercises: "Having therefore obtained help of God, I continue unto this day, witnessing" (Acts 26:22). These Levites were in need of special help, for remembering the fate of Uzzah, they were likely to tremble when they took up the ark: but God calmed their fears and strengthened their faith. God enabled them to discharge their duty decently and in order,

"And it came to pass when God helped the Levites that bare the ark of the covenant of the Lord, that they offered seven bullocks and seven rams." This is wonderful. Everything was changed now: there was no stumbling, no thrusting forth of presumptuous hands to steady a shaking ark, no judgment from God; instead, His evident smile was upon them. It is ever thus: when God’s work is done in God’s way, we may confidently count upon His help. Go against the Word of God, and He is against us, as we shall discover sooner or later; but go according to the Word and God will bless us. "And they went forth, and preached everywhere, the Lord working with them, and confirming the Word with signs following" (Mark 16:20).

"And it was so, that when they that bare the ark of the Lord had gone six paces, he sacrificed oxen and fatlings" (2 Sam. 6: 13). Probably David offered this sacrifice unto God with a twofold design: to make an atonement for his former errors, and as a thank-offering for present mercies. Great must have been his gratitude and joy when he perceived that all was now well. "Then we are likely to speed (prosper) in our enterprises when we begin with God, and give diligence to make our peace with Him. When we attend upon God in holy ordinances, our eye must be to the great Sacrifice, to which we owe it that we are taken into covenant and communion with God" (Matthew Henry).

"And David danced before the Lord with all his might; and David was girded with a linen ephod" (2 Sam. 6: 14). The ordinances of God are to be performed with joy as well as reverence. In seeking to preserve a becoming decorum and sobriety, we need to be on our guard against lapsing into a cold and stilted perfunctoriness. No doubt there are certain occasions when higher expressions of joy are more suited than at others. It was so here. After his previous disappointment David was now transported with delight. His exultation of mind was manifested in his leaping for gladness, which he did "with all his might." "We ought to serve the Lord with our whole body and soul, and with every endowment or capacity we possess; our religious affections cannot be too intense, if properly directed; nor our expressions of them too strong, provided ‘all be done decently and in order,’ according to the spirit of the dispensation under which we live" (Thomas Scott).

"And David was girded with a linen ephod." On this auspicious occasion, David laid aside his royal robes, and as taking the lead in the worship of God he wore a linen ephod. This was the ordinary garb of the priests when officiating, yet it was also used in religious exercises by those who were not priests, as the case of Samuel shows: 1 Samuel 2: 18. The Spirit of God has here duly noted the fact that, though king over all Israel, David deemed it no disparagement to appear in the clothing of a minister of the ark; yet let it not be supposed that he was making any attempt to encroach upon the priestly office. The practical lesson for us in this detail is, that instead of decking ourselves out in worldly finery, we should be garbed plainly when we attend the public worship of God.

In conclusion it should be pointed out that the best expositors, ancient and modern, have regarded Psalm twenty-four as a sacred song composed by David on the glad occasion of the ark being brought to Jerusalem. The joy and triumph, the awe and the memories of victory which clustered around the dread symbol of the presence of the Lord, are wonderfully expressed in that choral piece. It is divided into two parts. The first replies to the question, "Who shall ascend into the hill of the Lord? or who shall stand in His holy place?"—an evident echo of the terror-stricken exclamation of the Bethshemites (1 Sam. 6:20). The answer is given in a description of the men who dwell with God. The second half deals with the correlative inquiry "Who is the King of glory?" And the answer is, The God who comes to dwell with men.

Inexpressibly blessed is verse 7. As the procession reached the walls of Jerusalem, and ere the ark—type of Christ—entered, the cry was made "Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in." It was as though their towering portals were too low. How clearly David recognized his own derived power, and the real Monarch of whom he was but the shadowy representative! The newly conquered city was summoned to admit its true Conqueror, whose throne was the ark, which was expressly named "the glory" (1 Sam. 4:21), and in whose train the earthly king followed as a subject and a worshiper.

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From Life of David by A. W. Pink (eBook)

 

 

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