Second Samuel

Second Samuel was taught by Dr. James Modlish

 

Chapter Six

 

(1 Chron. 14:17) adds a fitting sequel to the events found in (2 Sam. 5), "And the fame of David went out into all the lands; and the Lord brought the fear of him upon all nations." God honored David because David honored God through his obedience. (1 Sam. 2:30) says, "…for them that honor me I will honor, and they that despise me shall be lightly esteemed."

 

OUTLINE OF THE CHAPTER:

I. DAVID FETCHES THE ARK FROM KIRJATH-JEARIM - (1-5)

II. UZZAH'S FATAL MISTAKE - (6-11)

III. "DAVID DANCED BEFORE THE LORD" - (12-19)

IV. MICHAL IS ENVIOUS OF DAVID'S JOY IN THE LORD - (20-23)

 

I. DAVID FETCHES THE ARK FROM KIRJATH-JEARIM - (1-5)

In our study of First Samuel, we did some additional research and study on the biblical history of the ark of the covenant. The Philistines captured the ark and brought it into the house of their god, Dagon (I Samuel 5). Things did not work out quite the way the Philistines had hoped, thus the ark was sent back to Israel (I Samuel 6). The ark was then removed to the forest seclusion of Kirjath-jearim 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). Baale of Judah (vs. 2) is Kirjath-jearim, (Josh. 15:9; 2 Chron. 1:4).

It is important to note that many of the things found in (2 Sam.) are duplicated in the Book of First Chronicles which deals with the kings of Judah of which David was the first. The companion passage to this chapter is found in (1 Chron. 13).

David makes a foolish mistake as the Israelites begin transporting the ark to the city of David, "...they set the ark ... upon a new cart .... " In the fervency of David's zeal, David ignores some basic scriptural precepts. The Lord had given Moses very definite instructions as to the order which must be followed when the ark was to be moved. See (Num. 4:5,6,15; 7:9). As we view the text, we see an important inconsistency in David's behavior. David fails to seek God's counsel in moving the ark. Look at (2 Sam. 5-19,23). In verse nine of this chapter, we see David's sense of bewilderment. The method David used was the heathen method of the Philistines, (1 Sam. 6:7)! Notice that David consults his leaders as to what to do and, not the Lord, (1 Chron. 13:1-3)!

The lesson is all too clear. Here is a man that has the right motives but uses the wrong methods and is judged by the Lord. The end does not justify the means. The 'means' are important to God. We as Christians are not to adopt worldly methods or means to accomplish God's work if that method or means contradicts the dictates of scripture. Jeremiah said it this way, "Cursed be he that doeth the work of the Lord deceitfully" (Jer. 48:10).

 

II. UZZAH'S FATAL MISTAKE - (6-11)

Like David, Uzzah's motive appears to be a good one. The oxen pulling the cart stumble and Uzzah, apparently trying to keep the ark from falling, instinctively reaches out to prevent the ark from striking the ground. Paul says, "For who hath known the mind of the Lord...?" (1 Cor. 2:16). I am sure that the judgment levied upon Uzzah has caused more than a few to question the stiff penalty exacted by the Lord. The Lord never even accuses Uzzah of sin; the scriptures use the term "error."

Verse eight says, "David was displeased..." verse nine says, "David was afraid." For a brief period David is out of harmony with the Lord. The displeasure and fear go hand and hand. David is missing God's message in the matter. Instead of responding, "what have I done?", David says to himself, "Lord, what have you done?"

David comes to his spiritual senses, "How shall the ark of the Lord come to me?" (vs. 9).

We note that when the Philistines loaded the ark on their new cart, that God overlooked their error, but Uzzah experiences no such mercy. How plainly this shows us that God will suffer from the world what He will not overlook in his people. Uncertain of how to proceed further, the ark is taken to the house of Obed-edom, the Gittite, a Philistine! The Gittites or residents of Gath, (1 Sam. 17:4). There may be some prophetical significance: here the Gentiles receive what Israel failed to appreciate.

 

III. "DAVID DANCED BEFORE THE LORD" - (12-19)

(1 Chron. 15:2,14,15) tells us that David received the answer to his question of verse nine.

The day is a day of great rejoicing. The text relates to us one of the "mountain top" experiences of David's life. Verse thirteen tells us that he sacrificed oxen and fatlings. When Saul sacrificed (a duty specifically reserved for the Levitical priests, he was severely judged for it, (1 Sam. 15), yet, David is not reprimanded for this violation. David was granted special grace and pardon on numerous occasions: (1 Sam. 21), David eats of the shewbread; (2 Sam. 11,12) David "gets away" with murder and adultery, when both were punishable by death according to Old Testament law. These are called the "sure mercies of David," (Acts 13:34; 2 Chron. 6:42; Isa. 55:3).

David "danced." Many have justified (or attempted to justify) the modern forms of dancing because people danced in the Bible, without ever examining the qualifications God sets down for biblical dancing. I doubt if David was doing "the hustle" or "the boo-ga-lu"! For an enlightening study on biblical dancing study: (Eccl. 3:4; Judg. 11:34; Lk. 15:25; Ex. 15:20; 32:19; Psa. 149:3; 30:11). Note the statement in (vs. 14) "before the Lord," and in (vs. 21), "It was before the Lord." This is the God given purpose for dancing. (Ex. 32) is not what I'd call a revival meeting!

"And David was girded with a linen ephod." On this special occasion, David has laid aside his royal robes and taken the lead in the worship service, he is clothed in 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 in (1 Sam. 2:18). It is most probable that (Psa. 24) was written on this happy occasion.

Michal, David's wife, is offended by her husband's "radical fanaticism." Michal was incapable of experiencing the spiritual joy of her husband, "and she despised him in her heart." The situation illustrates so well why it is wrong to be "unequally yoked" in marriage. "Can two walk together, except they be agreed?" (Amos 3:3)

 

IV. MICHAL IS ENVIOUS OF DAVID'S JOY - (20-23)

As David walks in the door of his home, he is greeted with the bitter, biting sarcasm of his wife, "How glorious was the king today." Michal's hatred and envy of David is vented upon the king. We should not be too surprised at Michal's response to David's rejoicing, for Michal's father, Saul, had grievously neglected the public worship of God. His daughter appears to have had no sense of spiritual values. See (1 Sam. 19:13).

Michal is worried about externals when her heart is as black as coal, "Dear, you must be careful to protect your image."

David wastes little time in responding to his wife's careless insults, "It was before the Lord." David has displayed the right heart attitude in contrast to his wife's. However, David digs a bit deeper by reminding her that God had chosen him to replace her father.

"...Therefore will I play before the Lord." David has some balance in his life. He is not so heavenly minded that he is of no earthly good. God has put us here to enjoy some of the things of this life, (1 Tim. 6:17; Jn. 10:10).

Lesson: we must be careful that our "Amens" and "Praise the Lords" don't become fleshly intending to direct attention to ourselves, they should be performed "as unto the Lord."

David then tells Michal that if she had the right heart attitude, she'd recognize the right attitude (vs. 22); David is not concerned what others think of his "fanaticism."

A stiff penalty is levied on Michal. If you can't rejoice in these things one ought to rejoice in, maybe God will see to it that you have nothing to rejoice about. Michal is barren for the rest of her life.

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