William Blaikie - The Expositor's Bible - The Second Book of Samuel

We have said that it appears to have been during these campaigns against the Philistines that the incidents took place which are recorded fully in the twenty-third chapter of this book. It does not seem possible that these incidents occurred at or about the time when David was flying from Saul, at which time the cave of Adullam was one of his resorts. Neither is it likely that they occurred during the early years of David's reign, while he was yet at strife with the house of Saul. At least, it is more natural to refer them to the time when the Philistines, having heard that David had been anointed king over Israel, came up to seek David, although we do not consider it impossible that they occurred in the earlier period of his reign. The record shows how wonderfully the spirit of David had passed into his men, and what splendid deeds of courage were performed by them, often in the face of tremendous odds. We get a fine glimpse here of one of the great sources of David's popularity – his extraordinary pluck as we now call it, and readiness for the most daring adventures, often crowned with all but miraculous success. In all ages, men of this type have been marvellous favourites with their comrades. The annals of the British army, and still more the British navy, contain many such records. And even when we go down to pirates and freebooters, we find the odium of their mode of life in many cases remarkably softened by the splendour of their valour, by their running unheard-of risks, and sometimes by sheer daring and bravery obtaining signal advantages over the greatest odds. The achievements of David's "three mighties," as well as of his "thirty," formed a splendid instance of this kind of warfare. All that we know of them is comprised within a few lines, but when we call to mind the enthusiasm that used to be awakened all over our own country by the achievements of Nelson and his officers, or more recently by General Gordon, of China and Egypt, we can easily understand the thrilling effect which these wonderful tales of valour would have throughout all the tribes of Israel.

The personal affection for David and his heroes which would thus be formed must have been very warm, nay, even enthusiastic. In the case of David, whatever may have been true of the others, all the influence thus acquired was employed for the welfare of the nation and the glory of God. The supreme desire of his heart was that the people might give all the glory to Jehovah, and derive from these brilliant successes fresh assurances how faithful God was to His promises to Israel. Alike as a man of piety and a man of patriotism, he made this his aim. Knowing as he did what was due to God, and animated by a profound desire to render to God His due, he would have been horrified had he intercepted in his own person aught of the honour and glory which were His. But for the people's sake also, as a man of patriotism, his desire was equally strong that God should have all the glory. What were military successes however brilliant to the nation, or a reputation however eminent, compared to their enjoying the favour and friendship of God? Success – how ephemeral it was; reputation – as transient as the glow of a cloud beside the setting sun; but God's favour and gracious presence with the nation was a perpetual treasure, enlivening, healing, strengthening, guiding for evermore. "Happy is that people that is in such a case; yea, happy is that people whose God is the Lord."

The first care of David when settled on the throne had been to obtain possession of the stronghold of Zion, on which and on the city which was to surround it he fixed as the capital of the kingdom and the dwelling-place of the God of Israel. This being done, he next set about bringing up the ark of the testimony from Kirjath-jearim, where it had been left after being restored by the Philistines in the early days of Samuel. David's first attempt to place the ark on Mount Zion failed through want of due reverence on the part of those who were transporting it; but after an interval of three months the attempt was renewed, and the sacred symbol was duly installed on Mount Zion, in the midst of the tabernacle prepared by David for its reception.

In bringing up the ark to Jerusalem, the king showed a commendable desire to interest the whole nation, as far as possible, in the solemn service. He gathered together the chosen men of Israel, thirty thousand, and went with them to bring up the ark from Baale of Judah, which must be another name for Kirjath-jearim, distant from Jerusalem about ten miles. The people, numerous as they were, grudged neither the time, the trouble, nor the expense. A handful might have sufficed for all the actual labour that was required; but thousands of the chief people were summoned to be present, and that on the principle both of rendering due honour to God, and of conferring a benefit on the people. It is not a handful of professional men only that should be called to take a part in the service of religion; Christian people generally should have an interest in the ark of God; and other things being equal, that Church which interests the greatest number of people and attracts them to active work will not only do most for advancing God's kingdom, but will enjoy most of inward life and prosperity.

The joyful spirit in which this service was performed by David and his people is another interesting feature of the transaction. Evidently it was not looked on as a toilsome service, but as a blessed festival, adapted to cheer the heart and raise the spirits. What was the precise nature of the service? It was to bring into the heart of the nation, into the new capital of the kingdom, the ark of the covenant, that piece of sacred furniture which had been constructed nearly five hundred years before in the wilderness of Sinai, the memorial of God's holy covenant with the people, and the symbol of His gracious presence among them. In spirit it was bringing God into the very midst of the nation, and on the choicest and most prominent pedestal the country now supplied setting up a constant memento of the presence of the Holy One. Rightly understood, the service could bring joy only to spiritual hearts; it could give pleasure to none who had reason to dread the presence of God. To those who knew Him as their reconciled Father and the covenant God of the nation, it was most attractive. It was as if the sun were again shining on them after a long eclipse, or as if the father of a loved and loving family had returned after a weary absence. God enthroned on Zion, God in the midst of Jerusalem – what happier or more thrilling thought was it possible to cherish? God, the sun and shield of the nation, occupying for His residence the one fitting place in all the land, and sending over Jerusalem and over all the country emanations of love and grace, full of blessing for all that feared His name! The happiness with which this service was entered on by David and his people is surely the type of the spirit in which all service to God should be rendered by those whose sins He has blotted out, and on whom He has bestowed the privileges of His children.

But the best of services may be gone about in a faulty way. There may be some criminal neglect of God's will that, like the dead fly in the apothecary's pot of ointment, causes the perfume to send forth a stinking savour. And so it was on this occasion. God had expressly directed that when the ark was moved from place to place it should be borne on poles on the shoulders of the Levites, and never carried in a cart, like a common piece of furniture. But in the removal of the ark from Kirjath-jearim, this direction was entirely overlooked. Instead of following the directions given to Moses, the example of the Philistines was copied when they sent the ark back to Bethshemesh. The Philistines had placed it in a new cart, and the men of Israel now did the same. What induced them to follow the example of the Philistines rather than the directions of Moses, we do not know, and can hardly conjecture. It does not appear to have been a mere oversight. It had something of a deliberate plan about it, as if the law given in the wilderness were now obsolete, and in so small a matter any method might be chosen that the people liked. It was substituting a heathen example for a Divine rule in the worship of God. We cannot suppose that David was guilty of deliberately setting aside the authority of God. On his part, it may have been an error of inadvertence. But that somewhere there was a serious offence is evident from the punishment with which it was visited (1 Chron. xv. 13). The jagged bridlepaths of those parts are not at all adapted for wheeled conveyances, and when the oxen stumbled, and the ark was shaken, Uzzah, who was driving the cart, put forth his hand to steady it. "The anger of God," we are told, "was kindled against Uzzah; and God smote him there for his error; and there he died by the ark of God." His effort to steady the ark must have been made in a presumptuous way, without reverence for the sacred vessel. Only a Levite was authorized to touch it, and Uzzah was apparently a man of Judah. The punishment may seem to us hard for an offence which was ceremonial rather than moral; but in that economy, moral truth was taught through ceremonial observances, and neglect of the one was treated as involving neglect of the other. The punishment was like the punishment of Nadab and Abihu, the sons of Aaron, for offering strange fire in their censers. It may be that both in their case, and in the case of Uzzah, there were unrecorded circumstances, unknown to us, making it clear that the ceremonial offence was not a mere accident, but that it was associated with evil personal qualities well fitted to provoke the judgment of God. The great lesson for all time is to beware of following our own devices in the worship of God when we have clear instructions in His word how we are to worship Him.