3 And they set the ark of God upon threshing-floor, Uzzah put forth his || da new cart, and brought it out of the hand to the ark of God, and took hold of house of Abinadab that was in Gibeah: it; for the oxen shook it. and Uzzah and Ahio, the sons of Abinadab, drave the new cart.

4 And they brought it out of the house of Abinadab, which was at Gibeah, accompanying the ark of God; and Ahio went before the ark.

5 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 cornets, and on cymbals. 6 And when they came to Nachon's

7 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.

k

8 And David was displeased, because the LORD had made a breach upon Uzzah; and he called the name of the place Perez-uzzah to this day.

**

9 And David was afraid of the LORD that day, and said, "How shall the ark of the LORD come to me? h Num. 4:15,19,20.

f 1 Sam. 10 5. 16:16. 2 Kings Or, stumbled.

3.15. 1 Chr. 13:8. 15:10-24.
Ps. 47:5 68:25-27. 150:3-5.
Daa 5,7,10,15. Am. 5:23.
6:5.

g 1 Chr. 13:9. Chidon's.

former masculine, the latter feminine,) was another name for Kirjath-jearim. (Josh. 15:9, 60. 1 Chr. 13:6. Notes, 1 Sam. 7:1,2,17. Chr. 13:1-4.)-The terms used in speaking of the ark are very expressive of reverence: "The ark of God, whose name is called by the name of the LORD of hosts, that dwelleth between the cherubims." The name of JEHOVAH Sabbaoth,|| the LORD of hosts, was, as it were, affixed to the ark, because it was the most honored external representation of his invisible glory: and when the ark was in its proper place, in the holy of holies, the Lord manifested his presence, by the visible glory above it, as the Protector and Glory of Israel. It especially typified Christ, and his merits and mediation, in which the name of JEHOVAH, and all his glorious excellences are harmoniously displayed; while all his hosts of angels, (represented by "the cherubim,") desire to look down into those mysteries, or to be employed by him who is the Savior and Glory of his redeemed people, and whom sinners now approach upon a mercy-seat. (Notes, Ex. 25: 10-22. Ps. 80:1. 1 Pet. 1:10-12.)

í Lev. 10:1-3. 1 Sam. 6:19.
1 Chr. 13:10. 15:2,13. 1 Cor.
11:30-32.

Or, rashness.

k 1 Chr. 13:11,12. Jon. 4:1,9.
Heb. broken.

** That is, The breach of Uz

zah.

Num. 17:12,13. 1 Sam. 5:10, 11. 6:20. Ps. 119:120. Is. 6.5. Luke 5:8,9. 1 Pet. 3:6.

m 1 Kings 8.27. 1 Chr. 13:11, 12. Job 25:5,6.

carry the ark, were forbidden to touch it on pain of death: that is, it must first be covered by the priests, and then the Kohathites must carry it by the staves only, and not touch the ark itself: (Num. 4:15.) but Uzzah, who certainly was not a priest, laid hold on the ark, which probably was not covered. It may be supposed, that neither Eleazar, nor Uzzah, nor Alio, had thus touched it during all the years it had remained with them; and that it was placed on the cart by the staves only: and though it seemed necessary for Uzzah to lay hold of it; yet the necessity arose from the method of conveyance, which some think Uzzah had proposed, and he was therefore answerable for all the consequences. It is probable, that he had become too familiar with this sacred symbol of the Lord's especial presence: and that he presumed on the services which he and his family had rendered in taking care of it, when generally neglected; as if that had given him a sanctity equal or even superior to that of the priests; so that he and his brother seem to have taken the principal management of the business on V. 3. David and the Israelites seem to have themselves. Whereas, when all orders of men taken the Philistines for their precedent on this concurred in shewing honor to the ark, they occasion, (Notes, 1 Sam. 6:2-16.) instead of ought to have declined any further interferconsulting the law of God! (Note, Num. 7:4—ence; and referred the care of it to the priests, 9.) It is probable, that Abinadab and Eleazar his son were dead before this time, as the ark had continued at Kirjath-jearim at least seventy years; (Note, 1 Sam. 7:1,2.) but Uzzah and Ahio, two other sons or descendants of Abinadab, had succeeded in attendance upon the ark; and they now undertook to drive the cart upon which it was conveyed. There is no proof that they were Levites; though some expositors think they were: and if any of the priests attended, they seem not to have taken an active part in the service. It does not even appear, that the ark was covered previously to its removal, according to the law! (Notes, Num. 4:5,6.)—Gibeah signifies the hill, and means that division of the city, in which the house of Abinadab stood. V. 5. (Marg. Ref.-Notes, 1 Chr. 15:16

24.)

V. 6, 7. When the oxen shook the ark, or stumbled, (marg.) Uzzah, fearing lest the ark should fall, apparently with a good intention, laid hold of it: yet "God smote him for his error." But in what did his error consist? On this question, it should be remembered, that even the Kohathites, who were appointed to

on whom it properly devolved. No doubt the Lord saw, in Uzzah's conduct, what indicated irreverence and presumption; not wholly unlike the sin of Nadab and Abihu, when they offered strange fire before him: and therefore he smote him, perhaps in a similar manner, and for the same reasons. (Notes, Lev. 10:1-5. 1 Sam. 6: 19-21.) But though he was singled out to be made an example of, his death was a pointed rebuke and warning to David, to the priests. and to all Israel.

V. 8, 9. David's heart was upright, and his zeal and love very fervent: but there were many things very faulty in his frame of mind, as well as irregular in his proceedings, on this occasion. He seems to have been possessed with some measure of self-complacency, on account of the important service which he was performing, in honoring the ark after it had been so long neglected; and to have thought that the goodness of the work would counterbalance a degree of informality in the manner of doing it, and ensure to him comfort and commendation: and he had not taken time to examine the law of God, or to consult the priests,

how this good work ought to be performed. When therefore the event turned out contrary to his expectations, he was greatly disconcerted, and his lively religious affections were extinguished. He was angry, (so the word signifies,) that occasion had been given for this unexpected stroke; though it does not appear with whom he was displeased, and certainly his anger implied a degree of rebellion against the dispensation of God in smiting Uzzah! A measure of servile fear succeeded to zeal, hope, and joy: so that he would not venture to bring the ark any nearer to him, lest he should be destroyed in like manner. (Notes, Num. 17:12,13. Josh. 7:6 -9. 1 Sam. 6:19-21. 1 Chr. 15:12-14. Ps.119: 120. Is. 6:5.)

Ex. 15:20. Judg. 11:34. 21:21.

Ps. 30:11. 149:3. 150:4. Luke
15:25.

u Deut. 6:5. Ec. 9:10. Col. 3:
23.

v 1 Sam. 2:18. 22:18. 1 Chr. 15:
27.

X 1 Chr. 15:16,25,23. Ezra 3:
10,11. Ps. 47:1,5,6. 68:24-27.
y Num. 10:1-10. Josh. 6:4,5.

Ps. 150:3.

z See on 3.14.

a 1 Chr. 15:29. Ps. 69:7. Is 53:3. Acts 2:13. 1 Cor. 2:14.

b 1 Chr. 15:1. 16:1. 2 Chr. 1:4. Ps. 132:8.

Heb. stretched.

c 1 Kings 3:5,62-65. 2 Chr.5: 6. 7:5-7. Ezra 6:16,17.

cause for gratitude, if preserved from grievous miscarriages, he set out with offering sacrifices: and, as he thus united humble faith and holy fear with his fervent affections, he was accepted and prospered accordingly. (Note, Judg. 20:26-28.)

V. 14, 15. On this solemn occasion David laid aside the distinctions of royalty: and, as taking the lead in the worship of God, he wore a linen ephod, the ordinary garment of the priests when officiating, yet sometimes worn by others. (Marg. Ref. v. But it does not appear that he in the least attempted to encroach upon the priestly office.-The methods adopted by the Israelites on this occasion, in expressing their joy and gratitude, were such as were cus

trumpets, and sacred dances, were accompanied with psalms of praise, sung to the glory of God, by very great multitudes in concert. (Noles, Ex. 15:20,21. 2 Chr. 15: 16:)

V. 10, 11. Until David had further consider-tomary among them; and the music, blowing of ed the matter, and come to some determination what to do with the ark, it was carried to the house of Obed-edom; who with humble confidence was ready to receive it, notwithstanding the example of Uzzah. There it abode three months, and the whole multitude returned home, and left the business unfinished. Obed-edom was a Levite; (Marg. Ref. n;) and he is called a Gittite, perhaps from Gathrimmon, the place of his birth, or of his abode. (Josh. 21:24,25.)|| All things relating to his health, family, and circumstances, prospered in so extraordinary a manner, while the ark was with him, that every one noticed it.-Doubtless Obed-edom behaved to the ark with due reverence. (Marg. Ref.)

V. 16. Saul had neglected the ark and religion; and Michal seems to have had no deep sense of the importance and excellency of heavenly things: but she was possessed with high thoughts of temporal dignity and royalty. Perhaps, she considered David's zeal for the ark as a reproach of her father's negligence: at least she considered his transports of religious joy, in the midst of the people, as a degradation of his character, and as exposing him to contempt. David the brave captain, leading forth the people to battle, and returning with them in triumph, she had admired: but David the saint, leading the people in the ordinances of God, and setting them an example of fervency of spirit in his service, she despised in her heart; yet this was by far the most illustrious part of his character.

V. 12, 13. When David heard of the extraordinary blessing, bestowed on Obed-edom because of the ark of God, he was encouraged to resume his design of bringing it to Jerusalem. He had now learned his mistake, and the reason of the breach made on Uzzah. His mind was also become calm; and his zeal, love, and joy, had revived. Having likewise learned that V. 17. The tabernacle, which had been sitnone but the Levites of the family of Kohath uated at Shiloh, was from thence carried to ought to carry the ark, (Notes, 1 Chr. 15:) his Nob, and perhaps when Samuel died it was plac"love now abounded in knowledge, and in alled at Gibeon, with the altar of burnt-offering, judgment." (Note, Phil. 1:9-11.) Conscious therefore that he was unworthy of being employed in such a service, and sensible of his

and all other things belonging to its sacred services. (Note, Sam. 7:1,2. 21:1,2.) David, however, prepared another tent for the recep

18 And as soon as David had made || day in the eyes of the handmaids of his an end of offering burnt-offerings and servants, as one of the vain fellows peace-offerings, he blessed the people in shamelessly uncovereth himself! the name of the LORD of hosts.

21 And David said unto Michal, It was " 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 IP play before the LORD.

tion of the ark, where an altar was erected and by the word of God, and not by the customs of sacrifices offered; as also there were on the the world, or even of the church: for human informer altar. (Note, 1 Chr. 16:37—43.) It ventions have often long prevailed, when divine may be supposed that the building of a temple appointments have grown into disuse and conwas already in contemplation, and that this tab-tempt. But true believers are accepted, noternacle was intended for a temporary accom-¦¦ modation, until that should be accomplished.

withstanding such errors and abuses as they either do not discern, or are unable to rectify: yet those, who have it in their power, should embrace the first opportunity of replacing matters upon the scriptural foundation, and of bringto light and reputation those parts of true religion, which have been most neglected and obscured. This is best done by shewing their nature, use, and importance, that others may willingly concur, and gradually call the attenV. 20. After all these public solemnities, tion of more and more towards them: for thus "David returned to bless his household;" to the change will appear to be effected by the worship God with them, as no doubt he was authority of God, and not by that of man.-That wont to do, and to join with them in a religious the LORD dwells upon the mercy-seat "between feast.-Michal spoke the language of passion the cherubim,” that the name and perfections and contempt. Because David had expressed of JEHOVAH are in Jesus, the true Ark of the great zeal and earnestness, she suggested that covenant, forms the foundation of every genuhe had behaved in an indecent manner: and as ine human hope of felicity, and is the source of he had laid aside his royal robes, she would rep- every believer's privileges and comforts: while resent it as if he had improperly stripped himself. with all his hosts and all his authority, God is (Note, 1 Sam. 19:23,24.) But it cannot be sup-his reconciled Friend, Father, and Protector. posed that David did any thing indecorous on the occasion; except as Michal considered his piety and activity in religion as unbecoming the dignity of a king.

V. 18, 19. David prayed for the people; and as a prophet he solemnly blessed them in the name of the Lord, not using the ministry of the priests. Notes, Num. 6:23—26.) Afterwards||ing he distributed of the flesh of the peace-offerings, which he sacrificed at his own expense, a sufficiency to every one present for a sacred feast, with bread and wine in proportion.

Whatever else may be overlooked, these essential truths should be always placed in the most convincing and conspicuous light, in every sermon and religious ordinance; that sinners may V. 21-22. David very properly gloried in be called on to believe, and believers to rejoice, his zeal for the service and glory of God: before and glorify God our Savior.-But ignorance him, he was willing to be abased both in his own and error, in the great doctrines of religion, are eyes, and in those of others. And if his earn- not the only dangers to which men are exposestness in religion was considered as playing ed: the irreverent abuse of the gospel may be the fool, and rendering himself vile, he desired equally destructive.-Men frequently, by office, to be still more vile; for he resolved to be still or by hubit, are conversant about the most immore zealous in that good cause. But he intimat-portant truths or observances of religion with a ed to Michal, that for want of similar zeal, her father had been rejected; and that he was chosen in his stead to be "ruler of the people of the LORD." He was therefore bound by every tie to be very earnest in promoting his worship: and that which she despised as disgraceful to him, would in the event prove his greatest honor. (Marg. Ref.)

V. 1-11

PRACTICAL OBSERVATIONS.
Our judgment in religion must be regulated

carnal mind, till they contract a contemptuous familiarity with them, grow proud of their formal exercises, presumptuously intrude into services which do not belong to them, and, in rash zeal for the supposed cause of godliness, use such means as the Lord has not commanded, nay, such as he has prohibited. But whatever necessity may be imagined, or whatever good intentions may be pleaded, he will resent, and perhaps in this world punish, such forbidden touches of bis ark: we should therefore be care,

ful to keep our proper place, to do our own their attempts to glorify God, and promote the work, and to proceed in the manner prescribed cause of true religion.-We are so unworthy, and in his word. Even eminently wise and good our services so defiled, that all our joy in divine men cannot perform very important services, || ordinances must be connected with the exercise without feeling, at times and in some degree, of repentance, and faith in the Redeemer's the emotions of pride and self-preference. And, atoning blood; so that the more we are preserv though religion consists very much in high ed from sin, and the more we are enabled to do affections, and great love and delight in spiritu- in the work of God, with acceptance and comal things; yet even when the affections are gen- fort, the greater obligations we are brought unuine and gracious, except they are accompanied der, and the more thankful we ought to be. with proportionable knowledge, judgment, and (Note, 1 Chr. 29:10-19.)-We ought to serve humility, they will betray us into many unwar- the Lord with our whole body and soul, and rantable actions, and expose us to severe re- with every endowment or capacity we possess; bukes. In the fervency of zeal we are all very our religious affections cannot be too intense, if prone to forget the precepts of God; and are too properly directed; nor our expressions of them eager about the substance of our services, to too strong, provided "all be done decently and consult the Scriptures concerning the right in order," according to the spirit of that dispenmethod of conducting them. Thus, we are una-sation under which we live.-The greatest of wares drawn into transgression, and meet with men are as nothing before the infinite God; their severe checks, when we expected great success dependence is as entire as that of their inferiors, and comfort. This is indeed needful and salu-and their obligations and accountableness are tary, but it often exceedingly disconcerts the greater: the meanest employment in his service mind: and then the transition is very sudden is in truth the greatest honor of the mightiest from elevated joy and confidence, to great de- princes: they ought to be as base in their own jection and fretfulness; from a hope bordering eyes, when worshipping the Lord, and confessing on irreverence, to slavish fear which verges to their sins, as their meanest subjects; while they despondency, and disheartens from present duty. should take the lead, and set the example in Such sudden changes the experienced and vigi- every thing good: (Note, Jam. 1:9-11.) and lant believer recollects with shame. He too though some will despise their piety as madness has often, especially in the time of his injudi- or meanness, they will be had in honor for it by cious and inexperienced zeal, been "greatly dis- numbers, yea, by many who are not themselves pleased" or discouraged by those things, which religious.-Indeed proud and carnal persons were only intended to humble and instruct him: have always ridiculed fervent devotion, as folly and while he cannot excuse David, he sees more or enthusiasm. Satan has long deluded men cause to condemn himself, and to pray, "Enter into a persuasion, that such holy earnestness is not into judgment with .thy servant, O LORD, unprincely, nay, unmanly, unbecoming persons for in thy sight shall no man living be justified." of genius, learning, wealth, or influence, and -But while one is disheartened from active only fit for ignorant poor people, women, or service through servile fear, others will be ani- children. However wise or eminent a man may mated with humble faith and hope; and not be in other respects, if he be scripturally zealous dread the ark, or the ordinance, but only the sin and devoted to God, he must expect contempt which occasioned the rebuke, or against which and insult, even from his inferiors and relatives: the threatening is denounced. And the Lord nay, he needs not wonder, if he be falsely accuswill abundantly recompense those, who are hum-ed of the most shameless practices. But if the bly bold for him, while others are either presumptuous or desponding. (P. O. 1 Sam. 6:)

V. 12-23.

Lord has chosen and accepted us, we should deem such reproaches honorable, and determine to become still more vile in the eyes of ungodly revilers, by abounding in those services which they despise.-While we meekly rebuke such opposers, the Lord will certainly plead our cause against them: for "them that honor him, he will honor; but they who despise him shall be lightly esteemed."-Piety should always be attended with liberality; and public exercises of religion must not exclude private prayer and family-worship, which should be neglected by none in any rank of life.-Finally in this remov

When pious men, who have been betrayed into unwarrantable conduct, have had time for self-examination, searching the Scriptures, and prayer, they will discover and confess their mistakes, and be reduced to a better temper; they will justify God in his corrections; they will be convinced, that safety and comfort consist, not in absenting themselves from his ordinances, or in declining dangerous services, but n attending to their duty in a proper spirit and manner; (Notes, Matt. 5:23,24.-1 Cor. 11:29-al 34. P. O. 23-31.) they will profit by their own errors, stand the stronger for their falls, and not abate in their zeal and affections, but learn to connect them with humility, and to regulate them according to the precepts of the sacred Scripture. Then they may expect to prosper in

of the ark, let us contemplate the Redeemer's ascension to glory, and seek to participate his precious gifts, and to serve him with ardent love and joy.

NOTES.

CHAP. VII. V. 1—3. (Note, 5:11.) David, now peaceably possessed of the kingdom, victorious

4 And it came to pass

that night, || sheep-cote, from following the sheep, that the word of the LORD came unto to be ruler over my people, over Is

Nathan, saying,

5 Go and tell * my servant David, Thus saith the LORD, Shalt thou build me an house for me to dwell in?

6 Whereas I have not dwelt in any house since the time that I brought up the children of Israel out of Egypt, even to this day, but have walked in a "tent and in a tabernacle.

7 In all the places wherein I have walked with all the children of Israel, spake I a word with any of the tribes of Israel, whom I commanded to P feed my people Israel, saying, Why build ye not me an house of cedar?

8 Now therefore so shalt thou say unto my servant David, Thus saith the LORD of hosts, I took thee from the

j Num. 12:6. 1 Chr. 17:3. Am. 16. Rev. 2:1.

3:7.

n Ex. 40:18,19,34. Acts 7:44. *Heb. to my servant, to Da-o 1 Chr. 17:6. judges. vid.

P 5:2.

Ps. 78:71,72. Is. 40:11. Jer. 23:4. Ez. 34:2,15,23. Mic. 5:4. Matt. 2:6. marg. John

21:15-17. Acts 21:28. 1 Pet.

5:2.

q 1 Sam. 16:11,12. 1 Chr. 17:7.
Ps. 78:70.

over all his enemies, and at rest in his palace, considered how he might employ his leisure and prosperity in the service of God: when it occurred to his mind how stately his own house was, and how meanly the ark was lodged; and he conceived a design of building a magnificent temple for its reception. (Notes, Ps. 132:2-5. Matt. 6:33,34.) This he intimated to Nathan the prophet, a man of great piety and wisdom, who appears to have been his companion and counsellor. And Nathan, assured that the design arose from zeal for the glory of God, who was with David in all his undertakings, encouraged him to proceed; yet he gave his advice, not by revelation from God, but according to his own private judgment. (Note, 1 Cor. 7:39,40.) V. 4. The message which follows was sent without delay, probably that David might not remain under a mistake, or set his heart on a work not intended for him: and it was sent by Nathan, that he might not be discouraged by having his counsel contradicted by another prophet.-Nathan was not faulty in encouraging David, any more than David was in purposing to build a temple: they both did well, but the Lord had wise reasons for determining otherwise. (Marg. Ref.-Note, 1 Kings 8:15-21.) V. 5. Shalt thou, &c.] That is, 'Dost thou 'entertain such a purpose, which did not enter 'into the thoughts of any that were before thee? 'yet thou shalt not accomplish that design; for 'the work is assigned to another person.'-It appears that Nathan spoke more to David than is here recorded: for other reasons are afterwards given, why David was not permitted to build the temple. (Notes, 2 Chr. 22:6-10. 28: 2-8.)

V. 6, 7. Though the building of a temple accorded with the spirit of the Mosaic dispensation, it was not commanded by any law; and was not therefore peculiarly any one's duty, without some further intimation from God. In the days of Moses the Lord had, by the ark thell 128]

symbol of his presence, dwelt and removed with his people, in a tabernacle of his own appointing. (Notes, Num. 10:33-36.) Since Israel had been settled in Canaan, none of the rulers or judges, who had been raised up out of several of their tribes, were commanded to build a temple: yet the Lord had accepted their worship, while the ark abode within curtains. It was not therefore necessary either to the glory of God, or the good of Israel, to have a temple; and the erecting of one might therefore very well be delayed a little longer. (Notes, Is. 66: 1,2. Acts 7:44-50.)

V. 8-11. The Lord did not employ David in building the temple, but he did not in anger reject his intended service: for it was not proper, either that he should engross all the honor, or do all the work. He had been advanced from a very inferior situation to the throne of Israel, and employed in subduing their enemies, as well as made triumphant over his own; and he was, or would become, one of the most bonorable and renowned characters in the world. (Marg. Ref. u, x.) Moreover the Lord had further employment for him of another sort, which was proper to be done before the building of the temple. The Canaanites still dwelt in the land, and greatly harassed the people; and the neighboring nations frequently afflicted them. This had been the case from their first entrance into Canaan, even in the time of the judges, who wrought only temporary deliverances from their more grievous oppressors. Indeed, it was reserved for David to crush the remnant of the Canaanites, to subjugate the other enemies of Israel, and to put them in full and quiet posses sion of the land of promise; so that it was by their subsequent revolts and apostacies alone, that they afterwards lost the benefit of his victories. This was his peculiar work; and as a promise thus given to Israel, was intended to mark out David's line of usefulness.-He was also employed in reforming the state of religion,