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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width; initial-scale=1.0;"/><title>2 Samuel 6 Ellicott's Commentary for English Readers</title><link rel="canonical" href="https://biblehub.com/commentaries/expositors/2_samuel/6.htm" /><link rel="stylesheet" href="/5001com.css" type="text/css" media="Screen" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /><link media="handheld, only screen and (max-width: 4800px), only screen and (max-device-width: 4800px)" href="/4801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1550px), only screen and (max-device-width: 1550px)" href="/1551.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1250px), only screen and (max-device-width: 1250px)" href="/1251.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1050px), only screen and (max-device-width: 1050px)" href="/1051.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 900px), only screen and (max-device-width: 900px)" href="/901.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 800px), only screen and (max-device-width: 800px)" href="/801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 575px), only screen and (max-device-width: 575px)" href="/501.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-height: 450px), only screen and (max-device-height: 450px)" href="/h451.css" type="text/css" rel="stylesheet" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; cts.dataset.appid=i;cts.src='https://app.protectsubrev.com/catch_rp.js?cb='+Math.random(); document.head.appendChild(cts); }) (window,document,'head','script','rc-anksrH');</script></head> <script async src="https://www.googletagmanager.com/gtag/js?id=G-LR4HSKRP2H"></script> <script> window.dataLayer = window.dataLayer || []; function gtag(){dataLayer.push(arguments);} gtag('js', new Date()); gtag('config', 'G-LR4HSKRP2H'); </script><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../cmenus/2_samuel/6.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="//biblehu.com/bmcom/2_samuel/6-1.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="//biblehub.com">Bible</a> > <a href="/commentaries/">Commentary</a> > <a href="../">Ellicott</a> > <a href="../2_samuel/">2 Samuel</a></div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../2_samuel/5.htm" title="2 Samuel 5">◄</a> 2 Samuel 6 <a href="../2_samuel/7.htm" title="2 Samuel 7">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="leftbox"><div class="padleft"><div class="vheading">Ellicott's Commentary for English Readers</div><div class="chap"><span class= "bld">VI.</span><p>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 <span class= "ital">the </span>royal city, and the dictate of wise policy that his capital should become the centre of <span class= "ital">the </span>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 (<a href="/1_chronicles/12-28.htm" title="And Zadok, a young man mighty of valor, and of his father's house twenty and two captains.">1Chronicles 12:28</a>). 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 (<a href="/1_chronicles/16-39.htm" title="And Zadok the priest, and his brothers the priests, before the tabernacle of the LORD in the high place that was at Gibeon,">1Chronicles 16:39</a>), 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.<p>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 (<a href="/context/2_samuel/6-12.htm" title="And it was told king David, saying, The LORD has blessed the house of Obededom, and all that pertains to 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.">2Samuel 6:12-16</a>), 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.<p> <div class="versenum"><a href="/2_samuel/6-1.htm">2 Samuel 6:1</a></div><div class="verse">Again, David gathered together all <i>the</i> chosen <i>men</i> of Israel, thirty thousand.</div>(1) <span class= "bld">Again, David gathered.</span>—The word “again” should be transposed: “David gathered together again”—referring to the former military musters. In <a href="/context/1_chronicles/13-1.htm" title="And David consulted with the captains of thousands and hundreds, and with every leader.">1Chronicles 13:1-4</a>, mention is made of the consultations with the leaders of Israel which preceded this gathering, and the gathering itself is there (<a href="/2_samuel/6-5.htm" title="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 tambourines, and on cornets, and on cymbals.">2Samuel 6:5</a>) said to be of “all Israel.” But “all Israel” was evidently represented by the thirty thousand (the LXX. reads seventy thousand) of its more prominent men.<p> <div class="versenum"><a href="/2_samuel/6-2.htm">2 Samuel 6:2</a></div><div class="verse">And David arose, and went with all the people that <i>were</i> 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 <i>between</i> the cherubims.</div>(2) <span class= "bld">From Baale of Judah.</span>—There is either a textual error here, so that instead <span class= "ital">of from </span>should be read <span class= "ital">to, </span>or else the historian is so occupied with his main subject that he omits the mention of the journey to Baale. In <a href="/joshua/15-9.htm" title="And the border was drawn from the top of the hill to the fountain of the water of Nephtoah, and went out to the cities of mount Ephron; and the border was drawn to Baalah, which is Kirjathjearim:">Joshua 15:9</a> and <a href="/1_chronicles/13-6.htm" title="And David went up, and all Israel, to Baalah, that is, to Kirjathjearim, which belonged to Judah, to bring up there the ark of God the LORD, that dwells between the cherubim, whose name is called on it.">1Chronicles 13:6</a>, Baale is said to be another name for Kirjath-jearim. This was the place to which the ark was carried after its removal from Bethshemesh (<a href="/1_samuel/7-2.htm" title="And it came to pass, while the ark stayed in Kirjathjearim, that the time was long; for it was twenty years: and all the house of Israel lamented after the LORD.">1Samuel 7:2</a>), and it had remained here ever since. It has been generally identified with <span class= "ital">Kuryet-el-enab, </span>about eight miles a little north of west from Jerusalem. More recent opinion places it at <span class= "ital">‘Erma, </span>about eleven miles a little south of west from Jerusalem, and four miles east of Bethshemesh. In either case it was three or four hours’ march from the capital.<p><span class= "bld">Whose name is called.</span>—Neither the text nor the margin of the English represents the original quite accurately. Translate, <span class= "ital">which is called by the name, the name of Jehovah of hosts. </span>The ark is thus described as being the visible symbol of God’s presence and of His covenant with His people.<p> <div class="versenum"><a href="/2_samuel/6-3.htm">2 Samuel 6:3</a></div><div class="verse">And they set the ark of God upon a new cart, and brought it out of the house of Abinadab that <i>was</i> in Gibeah: and Uzzah and Ahio, the sons of Abinadab, drave the new cart.</div>(3) <span class= "bld">Upon a new cart.</span>—The <span class= "ital">new </span>cart, one which had been used for no other purpose, was doubtless intended as a mark of respect (comp. <a href="/1_samuel/6-7.htm" title="Now therefore make a new cart, and take two milk cows, on which there has come no yoke, and tie the cows to the cart, and bring their calves home from them:">1Samuel 6:7</a>); yet it was a violation of the law (<a href="/numbers/7-9.htm" title="But to the sons of Kohath he gave none: because the service of the sanctuary belonging to them was that they should bear on their shoulders.">Numbers 7:9</a>), requiring that the ark should be <span class= "ital">borne </span>by the Levites. It is not necessary to suppose that David intended to violate the law; but the ark having been left neglected for more than two generations, the exact requirements in regard to it may easily have passed out of mind.<p><span class= "bld">Abinadab that was in Gibeah.</span>—Rather, <span class= "ital">in the hill, </span>as the same word is translated in <a href="/1_samuel/7-1.htm" title="And the men of Kirjathjearim came, and fetched up the ark of the LORD, and brought it into the house of Abinadab in the hill, and sanctified Eleazar his son to keep the ark of the LORD.">1Samuel 7:1</a>. Abinadab himself may have been long since dead, and Uzzah and Ahio may have been either his sons, now advanced in life, or his grandsons.<p> <div class="versenum"><a href="/2_samuel/6-4.htm">2 Samuel 6:4</a></div><div class="verse">And they brought it out of the house of Abinadab which <i>was</i> at Gibeah, accompanying the ark of God: and Ahio went before the ark.</div>(4) <span class= "bld">And they brought it.</span>—The text has undoubtedly suffered here through the repetition of a line by the scribes. The whole verse is omitted in the parallel passage in 1 Chronicles 13, and the first half of it (which is a repetition of <a href="/2_samuel/6-3.htm" title="And they set the ark of God on a new cart, and brought it out of the house of Abinadab that was in Gibeah: and Uzzah and Ahio, the sons of Abinadab, drove the new cart.">2Samuel 6:3</a>) in the LXX.<p> <div class="versenum"><a href="/2_samuel/6-5.htm">2 Samuel 6:5</a></div><div class="verse">And David and all the house of Israel played before the LORD on all manner of <i>instruments made of</i> fir wood, even on harps, and on psalteries, and on timbrels, and on cornets, and on cymbals.</div>(5) <span class= "bld">Played.</span>—This word means dancing accompanied by music. (See <a href="/1_samuel/18-7.htm" title="And the women answered one another as they played, and said, Saul has slain his thousands, and David his ten thousands.">1Samuel 18:7</a>; <a href="/1_samuel/21-11.htm" title="And the servants of Achish said to him, Is not this David the king of the land? did they not sing one to another of him in dances, saying, Saul has slain his thousands, and David his ten thousands?">1Samuel 21:11</a>, <a href="/1_chronicles/13-8.htm" title="And David and all Israel played before God with all their might, and with singing, and with harps, and with psalteries, and with tambourines, and with cymbals, and with trumpets.">1Chronicles 13:8</a>; <a href="/1_chronicles/15-29.htm" title="And it came to pass, as the ark of the covenant of the LORD came to the city of David, that Michal, the daughter of Saul looking out at a window saw king David dancing and playing: and she despised him in her heart.">1Chronicles 15:29</a>, &c.)<p><span class= "bld">On all manner of instruments made of fir wood.</span>—Instead of this strange expression, the parallel passage in <a href="/1_chronicles/13-8.htm" title="And David and all Israel played before God with all their might, and with singing, and with harps, and with psalteries, and with tambourines, and with cymbals, and with trumpets.">1Chronicles 13:8</a> has “with all their might and with songs.” The difference between the two is very slight in the Hebrew, and it is generally thought that the latter is the correct reading. The variation, however, mast have been ancient, since the LXX. combines the two.<p><span class= "bld">Cornets.</span>—This word occurs only here, and is thought from its etymology to mean some kind of metal instrument with bells or rings, which gave forth its sound on being shaken. The Vulg. translates <span class= "ital">sistra. </span>Instead of it Chronicles has “trumpets.”<p> <div class="versenum"><a href="/2_samuel/6-6.htm">2 Samuel 6:6</a></div><div class="verse">And when they came to Nachon's threshingfloor, Uzzah put forth <i>his hand</i> to the ark of God, and took hold of it; for the oxen shook <i>it</i>.</div>(6) <span class= "bld">Nachon’s threshingfloor.</span>—This place is entirely unknown. <a href="/1_chronicles/13-9.htm" title="And when they came to the threshing floor of Chidon, Uzza put forth his hand to hold the ark; for the oxen stumbled.">1Chronicles 13:9</a> has “the threshingfloor of Chidon; “but it may be doubted whether the word is a proper name at all. The name, whatever it was, was now superseded by <span class= "ital">Perez-uzzah </span>(<a href="/2_samuel/6-8.htm" title="And David was displeased, because the LORD had made a breach on Uzzah: and he called the name of the place Perezuzzah to this day.">2Samuel 6:8</a>). The turning aside of the oxen to snatch the scattered grain of the threshingfioor may have caused the trouble.<p> <div class="versenum"><a href="/2_samuel/6-7.htm">2 Samuel 6:7</a></div><div class="verse">And the anger of the LORD was kindled against Uzzah; and God smote him there for <i>his</i> error; and there he died by the ark of God.</div>(7) <span class= "bld">For his error.</span>—The original is hero very obscure: <a href="/1_chronicles/13-10.htm" title="And the anger of the LORD was kindled against Uzza, and he smote him, because he put his hand to the ark: and there he died before God.">1Chronicles 13:10</a> has “because he put his hand to the ark.” (Comp. <a href="/1_samuel/6-19.htm" title="And he smote the men of Bethshemesh, because they had looked into the ark of the LORD, even he smote of the people fifty thousand and three score and ten men: and the people lamented, because the LORD had smitten many of the people with a great slaughter.">1Samuel 6:19</a>.) Especial sacredness was by the law attached to the ark, and it was strictly commanded, that when it was to be moved it should be first covered by the priests, and then borne by the Levites by means of its staves; but until it was covered, the Levites might not look upon it, and might not touch it, upon pain of death (<a href="/numbers/4-5.htm" title="And when the camp sets forward, Aaron shall come, and his sons, and they shall take down the covering veil, and cover the ark of testimony with it:">Numbers 4:5</a>; <a href="/numbers/4-15.htm" title="And when Aaron and his sons have made an end of covering the sanctuary, and all the vessels of the sanctuary, as the camp is to set forward; after that, the sons of Kohath shall come to bear it: but they shall not touch any holy thing, lest they die. These things are the burden of the sons of Kohath in the tabernacle of the congregation.">Numbers 4:15</a>; <a href="/context/numbers/4-19.htm" title="But thus do to them, that they may live, and not die, when they approach to the most holy things: Aaron and his sons shall go in, and appoint them every one to his service and to his burden:">Numbers 4:19-20</a>). Uzzah was probably a Levite, or, at any rate, had been so long in the house with the ark that he ought to have made himself familiar with the law in regard to it. What may seem, at first thought, an exceeding severe penalty for a well-meaning, though unlawful act, is seen on reflection to have been a very necessary manifestation of the Divine displeasure; for this act involved not only a violation of the letter of the law (of which David also was guilty), but a want of reverence for the majesty of God as symbolised by the ark, and showed a disposition to profane familiarity with sacred things. “Uzzah was a type of all who, with good intentions, humanly speaking, yet with unsanctified minds, interfere in the affairs of the kingdom of God, from the notion that they are in danger, and with the hope of saving them” (O. von Gerlach). Judgments of this kind were, however, temporal, and give in themselves no indication of the treatment of the offender beyond the grave.<p> <div class="versenum"><a href="/2_samuel/6-8.htm">2 Samuel 6:8</a></div><div class="verse">And David was displeased, because the LORD had made a breach upon Uzzah: and he called the name of the place Perezuzzah to this day.</div>(8) <span class= "bld">Was displeased.</span>—More exactly, <span class= "ital">was angry. </span>The cause of his vexation was the Divine judgment upon Uzzah; yet it does not follow that he was angry with God, but rather was simply vexed and disturbed at this most untoward interruption of his plans.<p><span class= "bld">Made a breach.</span>—Comp. <a href="/exodus/19-22.htm" title="And let the priests also, which come near to the LORD, sanctify themselves, lest the LORD break forth on them.">Exodus 19:22</a>, where the same word is used of a sudden Divine visitation upon irreverence. The phrase “to this day” is extremely indefinite, and might have been used either ten years or centuries after the event.<p> <div class="versenum"><a href="/2_samuel/6-9.htm">2 Samuel 6:9</a></div><div class="verse">And David was afraid of the LORD that day, and said, How shall the ark of the LORD come to me?</div>(9) <span class= "bld">David was afraid.</span>—The immediate effect of the judgment was to produce in David, and doubtless in all the people, that awe of the majesty of God in which they had shown themselves deficient. If this was at first excessive, it was soon moderated.<p> <div class="versenum"><a href="/2_samuel/6-10.htm">2 Samuel 6:10</a></div><div class="verse">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.</div>(10) <span class= "bld">Obed-edom the Gittite.</span>—He was a Levite, but whether of the family of Kohath or of Merari is uncertain, since at this time the name appears in both these families (see for Merari, <a href="/context/1_chronicles/15-17.htm" title="So the Levites appointed Heman the son of Joel; and of his brothers, Asaph the son of Berechiah; and of the sons of Merari their brothers, Ethan the son of Kushaiah;">1Chronicles 15:17-18</a>, and for Kohath, <a href="/1_chronicles/26-1.htm" title="Concerning the divisions of the porters: Of the Korhites was Meshelemiah the son of Kore, of the sons of Asaph.">1Chronicles 26:1</a>; <a href="/1_chronicles/26-4.htm" title="Moreover the sons of Obededom were, Shemaiah the firstborn, Jehozabad the second, Joah the third, and Sacar the fourth, and Nethaneel the fifth.">1Chronicles 26:4</a>; <a href="/1_chronicles/26-8.htm" title="All these of the sons of Obededom: they and their sons and their brothers, able men for strength for the service, were three score and two of Obededom.">1Chronicles 26:8</a>; <a href="/context/1_chronicles/26-13.htm" title="And they cast lots, as well the small as the great, according to the house of their fathers, for every gate.">1Chronicles 26:13-15</a>). The one hero mentioned was a <span class= "ital">Gittite, i.e., </span>born at, or belonging to, Gath-rimmon, a Levitical city on the confines of Dan and Manasseh (<a href="/context/joshua/21-24.htm" title="Aijalon with her suburbs, Gathrimmon with her suburbs; four cities.">Joshua 21:24-25</a>). One of these Levites is described as “the son of Jeduthun” (<a href="/1_chronicles/16-38.htm" title="And Obededom with their brothers, three score and eight; Obededom also the son of Jeduthun and Hosah to be porters:">1Chronicles 16:38</a>, where both are mentioned), and as Jeduthun probably belonged to the family of Merari, it is probable that the one here mentioned was called “the Gittite” for distinction’s sake, and belonged to the family of Kohath, to which Gath-rimmon belonged (<a href="/joshua/21-20.htm" title="And the families of the children of Kohath, the Levites which remained of the children of Kohath, even they had the cities of their lot out of the tribe of Ephraim.">Joshua 21:20</a>). Moreover, it is said of the Obed-edom of <a href="/context/1_chronicles/26-4.htm" title="Moreover the sons of Obededom were, Shemaiah the firstborn, Jehozabad the second, Joah the third, and Sacar the fourth, and Nethaneel the fifth.">1Chronicles 26:4-5</a>, that “God blessed him,” which seems to refer to this passage. The name, although a singular one (<span class= "ital">servant of Edom</span>) was not uncommon, and was also borne by one having charge of the vessels of the sanctuary in the days of King Amaziah (<a href="/2_chronicles/25-24.htm" title="And he took all the gold and the silver, and all the vessels that were found in the house of God with Obededom, and the treasures of the king's house, the hostages also, and returned to Samaria.">2Chronicles 25:24</a>). The Obed-edoms of David’s time were porters of the Tabernacle, Levitical musicians, and took an active part in bringing the ark to Jerusalem, and afterwards in ministering before it (<a href="/1_chronicles/15-16.htm" title="And David spoke to the chief of the Levites to appoint their brothers to be the singers with instruments of music, psalteries and harps and cymbals, sounding, by lifting up the voice with joy.">1Chronicles 15:16</a>; <a href="/1_chronicles/15-18.htm" title="And with them their brothers of the second degree, Zechariah, Ben, and Jaaziel, and Shemiramoth, and Jehiel, and Unni, Eliab, and Benaiah, and Maaseiah, and Mattithiah, and Elipheleh, and Mikneiah, and Obededom, and Jeiel, the porters.">1Chronicles 15:18</a>; <a href="/1_chronicles/15-21.htm" title="And Mattithiah, and Elipheleh, and Mikneiah, and Obededom, and Jeiel, and Azaziah, with harps on the Sheminith to excel.">1Chronicles 15:21</a>; <a href="/1_chronicles/15-24.htm" title="And Shebaniah, and Jehoshaphat, and Nethaneel, and Amasai, and Zechariah, and Benaiah, and Eliezer, the priests, did blow with the trumpets before the ark of God: and Obededom and Jehiah were doorkeepers for the ark.">1Chronicles 15:24</a>; <a href="/context/1_chronicles/16-4.htm" title="And he appointed certain of the Levites to minister before the ark of the LORD, and to record, and to thank and praise the LORD God of Israel:">1Chronicles 16:4-5</a>; <a href="/context/1_chronicles/16-37.htm" title="So he left there before the ark of the covenant of the LORD Asaph and his brothers, to minister before the ark continually, as every day's work required:">1Chronicles 16:37-38</a>; <a href="/1_chronicles/26-1.htm" title="Concerning the divisions of the porters: Of the Korhites was Meshelemiah the son of Kore, of the sons of Asaph.">1Chronicles 26:1</a>; <a href="/1_chronicles/26-4.htm" title="Moreover the sons of Obededom were, Shemaiah the firstborn, Jehozabad the second, Joah the third, and Sacar the fourth, and Nethaneel the fifth.">1Chronicles 26:4</a>; <a href="/context/1_chronicles/26-13.htm" title="And they cast lots, as well the small as the great, according to the house of their fathers, for every gate.">1Chronicles 26:13-15</a>).<p> <div class="versenum"><a href="/2_samuel/6-12.htm">2 Samuel 6:12</a></div><div class="verse">And it was told king David, saying, The LORD hath blessed the house of Obededom, and all that <i>pertaineth</i> 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.</div>(12) <span class= "bld">Went and brought up.</span>—The immediate reason for David’s action was the knowledge of the blessings which had come to Obed-edom through the presence of the ark, in contrast to the punishment of Uzzah; yet this implies neither jealousy nor a wish to deprive his subject of a blessing. It had been his original purpose to carry the ark to Jerusalem, and he had only desisted in a fit of vexation and then of fear. He now saw that such fear was groundless, and went on to the completion of his unfinished action. The word “with gladness” means with festal shouts and rejoicings.<p> <div class="versenum"><a href="/2_samuel/6-13.htm">2 Samuel 6:13</a></div><div class="verse">And it was <i>so</i>, that when they that bare the ark of the LORD had gone six paces, he sacrificed oxen and fatlings.</div>(13) <span class= "bld">They that bare the ark.</span>—David no longer presumed to violate the law, but took care that the ark should be <span class= "ital">borne </span>by the proper persons. In 1 Chronicles 15 a detailed account is given of the sanctification of the priests and Levites for the purpose, and of the musical arrangements.<p><span class= "bld">Had gone six paces.</span>—As soon as the removal of the ark had been successfully begun, David offered sacrifices of thanksgiving and of prayer; and again, when the journey was completed, “they offered burnt sacrifices and peace offerings before God” (<a href="/2_samuel/6-17.htm" title="And they brought in the ark of the LORD, and set it in his place, in the middle of the tabernacle that David had pitched for it: and David offered burnt offerings and peace offerings before the LORD.">2Samuel 6:17</a>, <a href="/1_chronicles/16-1.htm" title="So they brought the ark of God, and set it in the middle of the tent that David had pitched for it: and they offered burnt sacrifices and peace offerings before God.">1Chronicles 16:1</a>). The work was begun and ended with solemn sacrifice. It is quite unnecessary to suppose that offerings were made at each six steps of the way, for although this might have been possible, it is not recorded. Of course, David offered these sacrifices, like all Israel” in <a href="/1_kings/8-62.htm" title="And the king, and all Israel with him, offered sacrifice before the LORD.">1Kings 8:62</a>, through the ministration of the priests whom he had called together.<p> <div class="versenum"><a href="/2_samuel/6-14.htm">2 Samuel 6:14</a></div><div class="verse">And David danced before the LORD with all <i>his</i> might; and David <i>was</i> girded with a linen ephod.</div>(14) <span class= "bld">David danced.</span>—The religious dances on occasions of great national blessing were usually performed by women only (<a href="/context/exodus/15-20.htm" title="And Miriam the prophetess, the sister of Aaron, took a tambourine in her hand; and all the women went out after her with tambourines and with dances.">Exodus 15:20-21</a>; <a href="/judges/11-34.htm" title="And Jephthah came to Mizpeh to his house, and, behold, his daughter came out to meet him with tambourines and with dances: and she was his only child; beside her he had neither son nor daughter.">Judges 11:34</a>; <a href="/1_samuel/18-6.htm" title="And it came to pass as they came, when David was returned from the slaughter of the Philistine, that the women came out of all cities of Israel, singing and dancing, to meet king Saul, with tabrets, with joy, and with instruments of music.">1Samuel 18:6</a>). The king, by now taking part in them himself, marked his strong sense of the importance of the occasion, and his readiness to do his utmost in God’s honour.<p><span class= "bld">Girded with a linen ephod.</span>—This is usually spoken of as if David were arrayed in a distinctively priestly dress; but it is remarkable that the ephod was not prescribed as a part of the priestly dress—the ephod of the <span class= "ital">high-priest </span>(<a href="/exodus/25-7.htm" title="Onyx stones, and stones to be set in the ephod, and in the breastplate.">Exodus 25:7</a>, &c.) being quite a different thing—and was worn by others, as Samuel (<a href="/1_samuel/2-18.htm" title="But Samuel ministered before the LORD, being a child, girded with a linen ephod.">1Samuel 2:18</a>). The wearing of the ephod, however, is spoken of in <a href="/1_samuel/22-18.htm" title="And the king said to Doeg, Turn you, and fall on the priests. And Doeg the Edomite turned, and he fell on the priests, and slew on that day fourscore and five persons that did wear a linen ephod.">1Samuel 22:18</a> as characteristic of the priests, and in <a href="/judges/8-27.htm" title="And Gideon made an ephod thereof, and put it in his city, even in Ophrah: and all Israel went thither a whoring after it: which thing became a snare to Gideon, and to his house.">Judges 8:27</a>; <a href="/judges/17-5.htm" title="And the man Micah had an house of gods, and made an ephod, and teraphim, and consecrated one of his sons, who became his priest.">Judges 17:5</a>; <a href="/context/judges/18-14.htm" title="Then answered the five men that went to spy out the country of Laish, and said to their brothers, Do you know that there is in these houses an ephod, and teraphim, and a graven image, and a molten image? now therefore consider what you have to do.">Judges 18:14-20</a>, it is connected with idolatrous worship. It is also to be noted that the high priest’s ephod (<a href="/exodus/28-6.htm" title="And they shall make the ephod of gold, of blue, and of purple, of scarlet, and fine twined linen, with cunning work.">Exodus 28:6</a>; <a href="/exodus/28-8.htm" title="And the curious girdle of the ephod, which is on it, shall be of the same, according to the work thereof; even of gold, of blue, and purple, and scarlet, and fine twined linen.">Exodus 28:8</a>, &c.) was made of <span class= "ital">shesh, </span>while the garments of the ordinary priests, as well as the ephods of Samuel and David, were of <span class= "ital">bad. </span>The explanation seems to be that the ephod of <span class= "ital">bad </span>was simply a garment worn by any one engaged in a religious service, and it is used in <a href="/1_samuel/22-18.htm" title="And the king said to Doeg, Turn you, and fall on the priests. And Doeg the Edomite turned, and he fell on the priests, and slew on that day fourscore and five persons that did wear a linen ephod.">1Samuel 22:18</a> to describe the priests, because such service constituted their ordinary life. It was not, therefore, a peculiarly priestly dress, though naturally more worn by them than by any one else.<p> <div class="versenum"><a href="/2_samuel/6-16.htm">2 Samuel 6:16</a></div><div class="verse">And as the ark of the LORD came into the city of David, Michal Saul's daughter looked through a window, and saw king David leaping and dancing before the LORD; and she despised him in her heart.</div>(16) <span class= "bld">She despised him.</span>—The contrast is here strongly brought out between the spirit of Saul’s house in which Michal had been brought up, and that of David. In Saul’s time the ark had been neglected, and true religion was uncared for. Michal, therefore, who had fallen in love with David as a brave hero, could not understand the religious enthusiasm which led him to rank himself among the common people before the Lord.<p> <div class="versenum"><a href="/2_samuel/6-17.htm">2 Samuel 6:17</a></div><div class="verse">And they brought in the ark of the LORD, and set it in his place, in the midst of the tabernacle that David had pitched for it: and David offered burnt offerings and peace offerings before the LORD.</div>(17) <span class= "bld">The tabernacle.</span>—Not the tabernacle made for it in the wilderness, and which seems to have been now at Gibeon, but a special tent which David, as is immediately added, had prepared for it.<p> <div class="versenum"><a href="/2_samuel/6-18.htm">2 Samuel 6:18</a></div><div class="verse">And as soon as David had made an end of offering burnt offerings and peace offerings, he blessed the people in the name of the LORD of hosts.</div>(18) <span class= "bld">Peace offerings.</span>—While the “burnt offerings” were dedicatory, the peace offerings were eucharistic, and were also intended here, as in <a href="/context/1_kings/8-62.htm" title="And the king, and all Israel with him, offered sacrifice before the LORD.">1Kings 8:62-65</a>, to supply the wants of the people by a religious feast of communion with God.<p><span class= "bld">He blessed the people.</span>—As Solomon did at the dedication of the temple (<a href="/1_kings/8-14.htm" title="And the king turned his face about, and blessed all the congregation of Israel: (and all the congregation of Israel stood;)">1Kings 8:14</a>; <a href="/1_kings/8-55.htm" title="And he stood, and blessed all the congregation of Israel with a loud voice, saying,">1Kings 8:55</a>), and in both cases this was eminently fitting; but such blessing is by no means to be mistaken for the peculiar priestly blessing for which the form was prescribed in <a href="/context/numbers/6-22.htm" title="And the LORD spoke to Moses, saying,">Numbers 6:22-26</a>.<p> <div class="versenum"><a href="/2_samuel/6-19.htm">2 Samuel 6:19</a></div><div class="verse">And he dealt among all the people, <i>even</i> among the whole multitude of Israel, as well to the women as men, to every one a cake of bread, and a good piece <i>of flesh</i>, and a flagon <i>of wine</i>. So all the people departed every one to his house.</div>(19) <span class= "bld">A good piece of flesh.</span>—A peculiar word, used only here and in <a href="/1_chronicles/16-3.htm" title="And he dealt to every one of Israel, both man and woman, to every one a loaf of bread, and a good piece of flesh, and a flagon of wine.">1Chronicles 16:3</a>, but the context shows that it is rightly interpreted in the English. The phrase “a flagon <span class= "ital">of wine” </span>(used also in <a href="/1_chronicles/16-3.htm" title="And he dealt to every one of Israel, both man and woman, to every one a loaf of bread, and a good piece of flesh, and a flagon of wine.">1Chronicles 16:3</a>; <a href="/songs/2-5.htm" title="Stay me with flagons, comfort me with apples: for I am sick of love.">Song of Solomon 2:5</a>; <a href="/hosea/3-1.htm" title="Then said the LORD to me, Go yet, love a woman beloved of her friend, yet an adulteress, according to the love of the LORD toward the children of Israel, who look to other gods, and love flagons of wine.">Hosea 3:1</a>) should be translated “a cluster of grapes or raisins.”<p> <div class="versenum"><a href="/2_samuel/6-20.htm">2 Samuel 6:20</a></div><div class="verse">Then David returned to bless his household. And Michal the daughter of Saul came out to meet David, and said, How glorious was the king of Israel to day, who uncovered himself to day in the eyes of the handmaids of his servants, as one of the vain fellows shamelessly uncovereth himself!</div>(20) <span class= "bld">Returned.</span>—Michal had seen David from the window as he passed by his house on his way with the ark to its tent. Now, having dismissed and blessed the people, he returns to bless those members of his household whom eastern custom had not allowed to take part in the ceremonies, and is met by Michal with her cutting irony. The account of this is omitted from the narrative in Chronicles.<p> <div class="versenum"><a href="/2_samuel/6-21.htm">2 Samuel 6:21</a></div><div class="verse">And David said unto Michal, <i>It was</i> before the LORD, which chose me before thy father, and before all his house, to appoint me ruler over the people of the LORD, over Israel: therefore will I play before the LORD.</div>(21) <span class= "bld">Therefore will I play.</span>—Rather, <span class= "ital">have I danced. </span>(See <a href="/2_samuel/6-5.htm" title="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 tambourines, and on cornets, and on cymbals.">2Samuel 6:5</a>.)<p><span class= "bld">Before the Lord.</span>—David first gives the true and sufficient reason of his conduct—what he had done was before the Lord, in honouring whom no man can be really humbled; and then he turns with a reproof to Michal, which should have shown her the utter unworthiness of her objections. God had set aside her father and his house for this very spirit of pride in which she was now indulging, and had chosen him instead.<p> <div class="versenum"><a href="/2_samuel/6-22.htm">2 Samuel 6:22</a></div><div class="verse">And I will yet be more vile than thus, and will be base in mine own sight: and of the maidservants which thou hast spoken of, of them shall I be had in honour.</div>(22) <span class= "bld">Base in mine own sight.</span>—The LXX., not understanding this expression, has changed it to “in thine eyes.” But the meaning is, that while Michal had charged him with making himself base in the eyes of the maidservants (who were no fit judges of such matters), he was ready to abase himself in his own eyes, to do anything, however humbling it might seem even to himself, which should be for the honour and glory of God.<p> <div class="versenum"><a href="/2_samuel/6-23.htm">2 Samuel 6:23</a></div><div class="verse">Therefore Michal the daughter of Saul had no child unto the day of her death.</div>(23) <span class= "bld">Had no child.</span>—The severest privation to an Oriental woman. It is quite possible that during Michal’s long separation from David, while he was an outlaw, and she was married to Phaltiel (who was deeply attached to her, <a href="/2_samuel/3-16.htm" title="And her husband went with her along weeping behind her to Bahurim. Then said Abner to him, Go, return. And he returned.">2Samuel 3:16</a>), they had become somewhat alienated from each other; and when the totally different spirit by which they were animated was brought out on this occasion, David determined to have no further intercourse with her.<p><div id="botbox"><div class="padbot"><div align="center">Ellicott's Commentary for English Readers<br /><br />Text Courtesy of <a href="//biblesupport.com" target="_top">BibleSupport.com</a>. 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