2 Samuel 6:1 - Meaning and Application

We have not heard a word about the ark since it was placed in Kirjath-jearim, right after it returned from Philistine captivity (1 Samuel 7:1-2), except for one time when Saul called for it (1 Samuel 14:18). What had once been so prominent was then left aside, almost forgotten, for many years. If the ark could stay in a house for so long, we should not think it strange that the church is seen in the wilderness for a long time (Revelation 12:14). Always being visible is not a mark of the true church. God is still graciously present with his people even when they lack outward signs of his presence.

Now that David is settled on the throne, honor for the ark begins to rise again, and Israel’s care for it begins to grow. No doubt the faithful among them had already wanted this, but they lacked the chance to act, as in Philippians 4:10. Here we see honorable notice given to the ark. Since it had gone unmentioned for so long, we should notice how it is described when it is spoken of again: it is the ark of God, whose name is called by the name of the Lord of hosts, who sits between the cherubim, or on which the name of the Lord of hosts is called, or because of which that name is proclaimed, since God showed his greatness in the miracles done before the ark. It is also called the ark of God, the God who is called by the name, the name of the Lord of hosts, who sits on the cherubim above it (Leviticus 24:11, 16).

From this we should learn to think and speak highly of God. He is the name above every name, the Lord of hosts, with all creation in heaven and earth under his command. Yet he is pleased to dwell between the cherubim, above the mercy seat, showing himself graciously to his people through a Mediator, meaning one who brings God and people together, and ready to do them good. We should also think and speak with respect about holy ordinances, the appointed ways of worship, which are to us what the ark was to Israel, tokens of God’s presence (Matthew 28:2) and means of communion with him (Psalm 27:4). The ark’s honor was that it was the ark of God. He is jealous for it, made great in it, and has his name called on it. God’s own appointment gives holy ordinances their beauty and greatness, for by themselves they have no form or splendor. Christ is our ark. In and through him, God shows us his favor, gives us his grace, and accepts our worship and prayers.

Here is also an honorable attendance to the ark as it is moved. At last, people inquire after it. David first suggested the matter (1 Chronicles 13:1-3), and the leaders of the congregation agreed to it (2 Samuel 6:4). All the chosen men of Israel are gathered to give dignity to the occasion, show respect to the ark, and express joy at its return. The nobles and leaders came to the number of 30,000 (2 Samuel 6:1), and the wider common people came too (1 Chronicles 13:5). Some think this happened at one of the three great festivals. It would have made a noble procession and would have stirred the younger people of the nation to deep reverence for the ark, for this was truly a treasure beyond price, one the king himself and all the great men attended and guarded.

There were also great expressions of joy as the ark was moved (2 Samuel 6:5). David himself, and all who were with him and knew music, used whatever instruments they had to stir up and express their joy. They had reason to be overwhelmed with delight to see the ark rise from obscurity and move toward a public place. It is better to have the ark in a house than not at all, and better in a house than captive in Dagon’s temple. But it is far better to have it in a tent set apart for it, where people may come to it more freely. Just as secret worship is better when it is truly secret, so public worship is better when it is truly public. We should rejoice when restrictions are lifted, and the ark of God is welcomed in the city of David, with not only civil protection but civil approval and support. In that joy, they played before the Lord. Public joy must always be before the Lord, with our eyes on him and our hearts ending in him. It must not turn into mere fleshly pleasure.

Dr. Lightfoot thinks that on this occasion David wrote Psalm 68, because it begins with the old prayer of Moses when the ark was moved, “Let God arise, and let his enemies be scattered.” The psalm also mentions the singers and musicians who attended, and the princes of several tribes (Psalm 68:25, 27). Perhaps the words in the last verse, “O God, you are awesome from your holy places,” were added because of Uzzah’s death. Yet here they made one mistake: they carried the ark on a cart, when the priests should have carried it on their shoulders (2 Samuel 6:3). The Kohathites, who were given charge of the ark, were not assigned wagons, because their duty was to bear it on their shoulders (Numbers 7:9).

The ark was not so heavy that they could not, among them, have carried it all the way to Mount Zion. They did not need to place it on a cart as if it were a common burden. It is no excuse that the Philistines did the same and were not punished. They did not know better, and they had no priests or Levites with them to carry it. It was better for them to cart the ark than for Dagon’s priests to touch it. Philistines may cart the ark without being punished, but if Israelites do it, they do so at their own risk. It made little difference that the cart was new. Old or new, it was still not what God had appointed. It is surprising that such a wise and good man as David, who knew the law of God so well, should have made such an oversight. We may charitably think it happened because he was so focused on the substance of the service that he forgot to attend to this detail.