2Sa 6:11-12<\/span><\/p>\n The Lord blessed Obed-edom, and all his household.<\/em><\/p>\n<\/p>\n The ark in the house of Obed-edom<\/strong><\/p>\n The wanderings of the ark and the opposite effects which its presence produced according to the manner of its reception, are symbols of a great truth which runs all through human life, and is most especially manifested in the message and the mission of Jesus Christ. All things have a double possibility in them–of blessing or of hurt. Everything that we lay hold of has two handles, and it depends upon ourselves which handle we grasp and whether we shall get a shock that slays or strength and blessing from the contact. Let us, then, just trace out two or three of the spheres in which we may see the application of this great principle, which makes life so solemn and so awful, which may make it so sad or so glad, so base or so noble.<\/p>\n 1. <\/strong>That is seen in the permanent effects of the gospel upon a mans character. Received by simple faith in Jesus Christ, it brings to us the clear consciousness of pardon, the calm sense of communion, the joyful spirit of adoption, righteousness rooted in our hearts and to be manifested day by day in our lives; it brings all elevation and strengthening and ennobling for the whole nature, and is the first thing that makes us really men as God would have us all to be. Rejection strengthens all the evil motives for rejection, and adds to the insensibility of the man that has rejected. The ice on our pavements in the winter time that melts on the surface in the day and freezes again at night becomes dense and slippery beyond all other. And a heart that has been melted and then has frozen again is harder than ever it was before. Hammering that does not break solidifies and makes tougher the thing that is struck. There are no men so hard to get at as men and women, like multitudes that have been hammered at by preaching ever since you were children, and have not yielded your hearts to God. The ark has done you hurt if it has not done you good. Christs gospel is never inert, one thing or other it does for every soul that it reaches. Either it softens or it hardens. Either it saves or it condemns. This Child is set for the rise or for the fall of many. (A. Maclaren, D. D<\/em>.)<\/p>\n<\/p>\n The ark in the house of Obed-edom<\/strong><\/p>\n 1. <\/strong>David (considering first how ill the Philistines had fared for their miscarriage towards the ark, and after that, how fifty thousand Bethshemites had lost their lives for their irreverent peeping into it, and now Uzzah was struck dead for touching it) <\/em>was afraid of the Lord (2Sa 6:9<\/span>) lest God should proceed further in the way of His judgments, both upon Himself and upon His people, seeing he had been so severe already for the circumstantial error of a pious mind, and more such mistakes might easily be committed by him or others, if they proceed on in their journey to Jerusalem: So David was at a great stand, and durst deal no more in a matter so dangerous.<\/p>\n 2. <\/strong>This deed of David some denominate as his humility, not presuming to proceed, but rather desist, seeing Divine displeasure seemed to say so to him, until God gave him new direction; but more probably David discovered in this deed great infirmity; for as Peter Martyr argueth excellently upon this point, if David did not, know that it was the will of God the ark should be carried to Davids City Sion, then he ought not to have begun its removal upon his own head, but if he had Gods warrant for so doing, then he ought not to have desisted from it at this time upon this discouragement. That old sophister Satan put a fallacy upon David here, for the ark was not the cause of this calamity, but sin, which, being removed, he might have found God reconciled. David should have considered that the matter of this action was good, but there was some failure in the manner of acting, which he, finding out and reforming it, should have proceeded, having Gods word to warrant, him to carry the ark to Jerusalem, without fear of any further danger.<\/p>\n 3. <\/strong>Davids carrying the ark to Obed-edoms house (2Sa 6:10-11<\/span>) wherein:<\/p>\n (1)<\/strong> Obed-edom was a Levite (1Ch 15:1-29<\/span>; 1Ch 18:1-17<\/span>; 1Ch 21:1-30<\/span>; 1Ch 24:1-31<\/span>; 1Ch 16:5<\/span>; 1Ch 26:4<\/span>) and certainly a good man, who finding David at a loss what to do with the ark, desired of him that his house might entertain it for the present, which was near Jerusalem, because Nachons threshingfloor (where this disaster fell) is named here (2Sa 6:6<\/span>) as Araunahs threshingfloor (where the temple was afterwards built) is named (2Sa 24:18; 2Sa 24:22<\/span>.) This man is called a Gittite, not <\/em>because a Philistine of Gath, for he was an Israelite of the tribe of Levi as above, but because he had sojourned in Gath, being (as Peter Martyr saith) banished thither with David by Saul, when be slew the Lords priests; and we find <\/em>that the Levites sometimes were forced to sojourn where they could find a place (Jdg 17:8<\/span>) or he was of Gath-rimmon, a city of Levites (Jos 21:24<\/span>; Jos 21:26<\/span>.)<\/p>\n (2)<\/strong> The ark brought a blessing to Obed-edom and all his household (v. 11). Some say, how durst David expose his neighbour to that, danger from which he delivered himself. God took this act of faith well at Obed-edoms hands, and blessed him in his flocks, in his fruits, and in all his affairs and actions, and not only in his temporals, but also in his spirituals, to shew what a liberal paymaster God is unto all both small and great, who favour his concerns, and further His Kingdom. They shall be no losers, but great gainers, who give either him or his servants due entertainment; as Laban was blest for entertaining Jacob, Potiphar and the chief gaoler for Joseph, the widow of Sarepta for Elias, the Shunamite for Elisha, Zacheus for Christ, as Obed-edom here for harbouring Gods ark. The third part of this chapter is the carriage of the ark from Obed-edoms house to its proper place in Davids City.<\/p>\n Remarks upon it are:<\/p>\n 1. <\/strong>The removal of the ark from hence upon the occasion of Davids hearing how the ark had been entertained not only without any damage, but also with great advantage to Obed-edom. Though it had not been so (as we read) to Abinadab, who probably had not given it so noble and reverent an entertainment as Obed-edom did, and therefore was not blest like him: David hereupon begins to bethink himself of his own loss, that if the ark had been this half year in his own house (according to his first design) all those blessings upon Obed-edom had been bestowed upon himself and on his household; and tis a wonder David should neglect consulting with God by the Urim about this matter. Now those tidings flush David to renew his former design, when he saw the danger was over (v. 12).<\/p>\n 2. <\/strong>David acknowledges his former fault committed in carrying the ark upon a cart, &c., but now it must be borne upon the shoulders of the Levites, according to Gods own appointment as before, and finding his obedience to God herein (seeking God in due order) so far owned, us that the Lord helped the Levites by an invisible power so to bear it, as that it seemed light and no burden to them (1Ch 15:2<\/span>; 1Ch 15:13<\/span>; 1Ch 15:26<\/span>.) David upon this encouragement offers up a bullock and a ram every seventh station, as well as at the first stage (v. 18) in testimony of his thankfulness to God, for his making no breach upon them as he had done in his former undertaking. (C. Ness.<\/em>)<\/p>\n<\/p>\n Why Obed-edom found the ark a blessing<\/strong><\/p>\n But the ark of the Lord had been in the house of Abinadab forty years, and we do not read of any particular benediction falling upon that house. That is quite possible. Men may have God in the house, and not know it. Men may have the Bible in the house, and never read it; or men may read the letter, and never enter into the spirit of the book. There is a difference between mere lodgment, and generous and appreciative hospitality. What a difference there is between a ceremony and a welcome–mere politeness almost amounting to mechanical veneration, and cordial sympathy, loving appreciation, a heart going out in great bursts of affection towards God for his compassion and love and manifold mercy! Abinadab and Obed-edom were in very deed not the same men. We do not all derive the same advantage from the Bible. One man reads it, and it is a letter–very stiff, formal, pedantic, reading like a royal proclamation, or like an ancient document out of which the meaning and immediate force have somehow become evacuated. Another man reads the Bible as if it had just been written–an immediate message from heaven–a comforting utterance from Gods condescending heart, a speech made audibly, with all the fascination and persuasiveness of celestial music. We do not all get the same advantage from the Church. Attendance upon Divine worship may be a ceremony; or we may long for the opening of the gates of the house of the Lord; we may prevent the sun–be there before the light is there, waiting, longing, yearning to be admitted, and find in the place, itself speaking to us, comforting though invisible angels of God. Obed-edom is a Word which signifies obedience. The word obedience is almost literally found in the word. Obed-edom. (J. Parker, D. D.<\/em>)<\/p>\n<\/p>\n The cultivation of faultily worship<\/strong><\/p>\n From particular occurrences we ascertain general principles. There is a uniformity in the administration of the moral government of God, not less certain than that which is demonstrated to exist in the laws of the physical universe. On this axiom all moral reasoning is suspended. If its truth be called in question we have no basis on which to rest our persuasions, when we would deter from the commission of sin, or encourage the practice of virtue. The Supreme Being is not accustomed to act by sudden impulsions. His proceedings may indeed sometimes appear to the limited view of his creatures mere-incidental circumstances, having no reference to general and ulterior principles; but that in reality they are not so, is known to us from the rectitude and immutability of his character. Since God blessed the house of Obed-edom, because it was willingly consecrated to his service, we infer that He will bless other families who act in a similar manner. Hence his example becomes an argument and stimulus to domestic piety. It cannot be imagined that the mere circumstance of the ark being deposited in his house, apart from the sentiments of affectionate veneration which he entertained for it as the symbolical representative of Gods presence, would have drawn after it the recorded benediction. But it was the fact that he saw in it the accredited organ of Jehovahs glory, the pledge of His grace, and the golden throne of His mercy, and that he accordingly welcomed it, cherished It, and presented the spiritual sacrifices of his family devotion before it, which made it a source of blessing to him and to all his house. I intend, therefore, to take occasion from the conduct of Obed-edom, to recommend the cultivation of family religion. It is true that our houses cannot be appropriated in the way his was to the special honour of God. No palpable and Divinely-appointed type of His invisible presence seeks admission into our tents. Yet may they nevertheless become His temples, designedly set apart and consecrated for His abode. We may act upon the very same principle that governed the pious Gittite, and thus secure to ourselves a similar reward.<\/p>\n 1. <\/strong>Let me then begin with the observation that nothing can be more proper in itself, or more becoming persons professing to act under a sense of their dependence on God, than the observance of some special devotion when they first enter upon the occupation of their houses. Such a circumstance marks an epoch in the history of a family. In many cases, indeed, it is co-incident with the formation of a new family. But whether it be when first they assume that important station which constitutes them the heads of a separate household, or whether at some subsequent period of their family history they enter upon a new abode, it is highly becoming the piety of Christians to mark such an event by some distinct religious exercise of a domestic nature. Then let the altar be reared, the grateful Ebenezer be celebrated, and the access of God to the dwelling of His servants be implored with fervent and believing prayer. In every new position in which he is placed by the appointments of Divine Providence, the man of God will deem it not only an incumbent duty, but a privilege of inestimable value, to put himself and whoever is dear to him under His safeguard and guidance. Few of the events which fill up the brief chronicle of our earthly existence are fraught with more consequences for good or for evil than the removals we make from place to place, as we prosecute our journey to the final resting-place of man. The first step they take becomes of immense importance. Upon it will depend in a degree far beyond what any prudential foresight of ours can calculate, the complexion of their whole future course. Nor of their course simply. Others besides themselves are implicated in their determination to open or to shut their doors to the ark of God. To welcome the entrance of God into their house in the offices of domestic religion is to become the benefactors of all their connexions, as well as to secure his blessing upon themselves; while the refusal to receive and entertain him as a family guest may issue in their own external exclusion, and that of many besides, from the family of His ransomed people, when they meet in the mansions of Heaven. Will it be other than a just recompense that those who will not admit God into their houses should be hereafter refused admission into his?<\/p>\n 2. <\/strong>This consecration of your house to God, I proceed to remark, involves the perpetuated observance of family prayer. There would be no sincerity in the proceeding by which, upon your entrance into your habitation, you should set up an altar, if the presentation of the one sacrifice on that special occasion were all that you designed. Your solicitude, if you are governed by the principles of genuine piety, will be to detain the Divine Presence. If you invite your Heavenly Father, when you pitch your tent, you will desire that He should never more leave it. Of all the various forms under which men are combined in social life, the family constitution is that, alone which takes its origin immediately from God. Other compacts into which they are moulded may have the sanction of his approbation, but this is the production of His own hands. He supplies the bonds Which unite us in the sweet conjunctions of domestic life. It is attributed to Him as an instance of His love, that He setteth the solitary in families: that He maketh the barren woman to keep house, and to be a joyful mother of children. In their social characters, it; is consequently, incumbent upon families to acknowledge Him. It is not enough that the individuals composing them should worship apart, each in the retirement of his closet, but upon the head of the household it devolves as a sacred obligation to collect them together, morning and evening, unitedly to offer up their praises and their prayers. The component parts of family worship are three: The reading of the Word of God; the celebration of the praise of God; and prayer.<\/p>\n (1)<\/strong> Since the Divine Being has graciously communicated to us the knowledge of His will, and put into our hands the volume that contains it, it is the dictate of reason that; we should on all suitable occasions consult it. Nothing can be clearer than that; the Author and Giver of the holy book designed it for the guidance of mankind in all the relations of life. Hence its marvellous adaptation to them all. It is profitable for every purpose. Every duty is enjoined in it, and instruction is communicated to every individual, in whatever modification of circumstances you can suppose him to be placed. Family relationships it especially recognises, laying down rules and affording encouragement to parents, to children, and to servants. And all this is done by it in addition to the disclosure of those momentous truths relating to human guilt and human redemption, to salvation by the cross of Christ, regeneration by the Holy Spirit, and to the glories and the pains of eternity, in which all the posterity of Adam have a common and an equal concern. The inference is too obvious to be avoided, that, while every one for himself should search the Scriptures, they should occupy, a prominent position in the <\/strong>devotions of the household.<\/p>\n (2)<\/strong> The celebration of Gods praise constitutes the second part of family worship. I mention it thus distinctly, because, though adoration and thanksgiving are comprehended in the general notion of prayer, to me it appears much to be desired that, whenever it can conveniently be done, some distinct attention should be given to this delightful and most celestial part of worship. Music is the language of feeling, and generally of elevated and joyous feeling; and when the heart keeps harmony, with the voice, and the sweet modulations of the psalmody are instinct, as it were, with the affections of the soul, we seem to rise in the scale of enjoyment, and to approximate to the state of the blessed.<\/p>\n (3)<\/strong> It remains that I speak of prayer. (E. Steane<\/em>.)<\/p>\n<\/p>\n The nature and profitableness of family religion<\/strong><\/p>\n A prospering religion desired<\/strong><\/p>\n It is well observed by a grave divine that while the ark brought the plague, every one was glad to be rid of it; but when it brought a blessing to Obed-edom, they looked upon it as worthy (of) entertainment, Many will own a blessing ark, a prospering truth: but he is an Obed-edom indeed that will own a persecuted, tossed, banished ark. (J. Trapp.<\/em>)<\/p>\n<\/p>\n Make room for the ark<\/strong><\/p>\n Do not think that the ark will impoverish you. Obed-edom did not grudge a little corner for the ark of God. The devil might have whispered, Of all houses, yours seems the least able to have the ark of God. You are a poor man, and there are a lot of children, and you need that corner for a cradle. Why, the neighbours are saying, What a foolish man Obed-edom is to have the ark in his <\/strong>place. Why, he has not a corner to spare; it is inconveniencing him very much; and another says, I am glad I am not such a fool. I need all the space I have for wife and bairns, and sacks of wheat. I do not see what Obed-edom means by taking in the ark. Aye, but God made Obed-edom wealthy. The ark stayed there for three months, and God made Obed-edoms prosperity manifest. Josephus says, The ark touched Obed-edom as the poorest in the place, and it left hint as the richest. There is a picture. Oh, if you help the ark, God will help you, never fear. Cast out something, and bring it in. Let it be first, and God will see to the payment. (J. Robertson<\/em>.)<\/p>\n Verse 11<\/span>. The Lord blessed Obed-edom<\/B><\/I>] And why? Because he had the ark of the Lord in his house. Whoever entertains God’s messengers, or consecrates his house to the service of God, will infallibly receive God’s blessing.<\/P> <\/p>\n With happy success in all their affairs and actions. <\/P> <\/p>\n 11. Obed-edom the Gittite<\/B>aLevite (1Ch 15:18<\/span>; 1Ch 15:21<\/span>;1Ch 15:24<\/span>; 1Ch 16:5<\/span>;1Ch 26:4<\/span>). He is called aGittite, either from his residence at Gath, or more probably fromGath-rimmon, one of the Levitical cities (Jos 21:24<\/span>;Jos 21:25<\/span>). <\/P> 2Sa6:12-19<\/span>. DAVIDAFTERWARDS BRINGSTHE ARK TO ZION.<\/P><\/p>\n And the ark of the Lord continued in the house of Obededom the Gittite three months<\/strong>,…. David, and those with him, returned to their habitations, where they continued during this time:<\/p>\n and the Lord blessed Obededom, and all his household<\/strong>; him, and all his family, with spiritual blessings, and with an affluence of temporal good things; for godliness has the promise of this life, and of that which is to come; men are not losers but gainers, even in things temporal, for their attachment to the cause of religion, and the service of God, and their regard to that in their own houses, as well as in the house of God. Josephus o says, that Obededom was very poor before, and in a low condition, out of which he soon emerged, and came into affluent circumstances, so as to be taken notice of by his neighbours, and reported abroad; by which means David came to the hearing of it, as follows.<\/p>\n o Antiqu. l. 7. c. 4. sect. 2.<\/p>\n Removal of the ark of God to the city of David<\/em> (cf. 1 Chron 15). – 2Sa 6:11<\/span>, 2Sa 6:12<\/span>. When the ark had been in the house of Obed-edom for three months, and David heard that the Lord had blessed his house for the sake of the ark of God, he went thither and brought it up to the city of David with gladness i.e., with festal rejoicing, or a solemn procession. (For , in the sense of festal rejoicing, or a joyous fte, see Gen 31:27<\/span>; Neh 12:43<\/span>, etc.) On this occasion, however, David adhered strictly to the instructions of the law, as the more elaborate account given in the Chronicles clearly shows. He not only gathered together all Israel at Jerusalem to join in this solemn act, but summoned the priests and Levites, and commanded them to sanctify themselves, and carry the ark “according to the right,” i.e., as the Lord had commanded in the law of Moses, and to offer sacrifices during the procession, and sin songs, i.e., psalms, with musical accompaniment. In the very condensed account before us, all that is mentioned is the carrying of the ark, the sacrificing during the march, and the festivities of the king and people. But even from these few facts we see that David had discovered his former mistake, and had given up the idea of removing the ark upon a carriage as a transgression of the law. <\/p>\n 11<\/strong>. <\/strong> Blessed Obed-edom <\/strong> The consecrated house, where the presence of God abides and is reverenced, will not be wanting in divine blessings.<\/p>\n ‘<\/strong> And the ark of YHWH remained in the house of Obed-edom the Gittite three months, and YHWH blessed Obed-edom, and all his house.’ <\/p>\n The Ark of YHWH remained where it had been placed in the house of Obed-edom the Gittite for three months, and the consequence was that Obed-edom and the whole of his house enjoyed special blessing. We are not told the form that the blessing took. They may have experienced a greater than usual sense of great joy and worship because of a sense of the presence of YHWH, or their harvests may have been unusually fruitful. Whatever it was, however, it was something that was apparent, even to outsiders. <\/p>\n <\/p>\n <\/em><\/p>\n 2Sa 6:11 And the ark of the LORD continued in the house of Obededom the Gittite three months: and the LORD blessed Obededom, and all his household.<\/p>\n <\/em><\/p>\n Ver. 11. And the ark of the Lord continued.<\/strong> ] If that heathen could say of his poor cottage, E , here are gods, household gods, whatever else is wanting; how much more might this good Levite now say so! <\/p>\n <\/p>\n And the Lord blessed Obededom.<\/strong> ] As he will do all those, both small and great, that favour his cause and further his kingdom: for he is a liberal paymaster, and his retributions are more than bountiful. If Abinadab was not so well blessed as Obededom, it was haply because he entertained not the ark with like reverence. As men measure to God in preparation, &c., so will God measure to them in blessing.<\/p>\n 2 Samuel<\/p>\n DEATH AND LIFE FROM THE ARK<\/p>\n THE ARK OF THE HOUSE OF OBED-EDOM<\/p>\n 2Sa 6:11 <\/strong> .<\/p>\n Nearly seventy years had elapsed since the capture of the ark by the Philistines on the fatal field of Aphek. They had carried it and set it in insolent triumph in the Temple of Dagon, as if to proclaim that the Jehovah of Israel was the conquered prisoner of the Philistine god. But the morning showed Dagon’s stump prone on the threshold. And so the terrified priests got rid of their dangerous trophy as swiftly as they could. From one Philistine city to another it passed, and everywhere its presence was marked by disease and calamity. So at last they huddled it into some rude cart, leaving the draught-oxen to drag it whither they would. They made straight for the Judaean hills, and in the first little village were welcomed by the inhabitants at their harvest, as they saw them coming across the plain. But again death attended the Presence, and curiosity, which was profanity, was punished. So the villagers were as eager to get rid of the ark as they had been to welcome it, and they passed it on to the little city of Kirjath-jearim<\/em> , ‘the city of the woods,’ as the name means, or, as we might say, ‘Woodville.’ And there it lay, neglected and all but forgotten, for nearly seventy years. But as soon as David was established in his newly-won capital he set himself to reorganise the national worship, which had fallen into neglect and almost into disuse. The first step was to bring the ark. And so he passed with a joyful company to Kirjath.<\/em> But again swift death overtakes Uzzah with his irreverent hand. And David shrinks, in the consciousness of his impurity, and bestows the symbol of the awful Presence in the house of Obed-edom. As we have already noted, he was probably not a Philistine, as the name ‘Gittite’ at first sight suggests. There is an Obed-edom in the lists of David’s Levites, who was an inhabitant of another Gath, and himself of the tribe of Levi.<\/p>\n He was not afraid to receive the ark. There were no idols, no irreverent curiosity, no rash presumption in his house. He feared and served the God of the ark, and so the Presence, which had been a source of disaster to the unworthy, was a source of unbroken blessing to him and to his household.<\/p>\n I have been the more particular in this enumeration of the wanderings of the ark and the opposite effects which its presence produced according to the manner of its reception, because these effects are symbols of a great truth which runs all through human life, and is most especially manifested in the message and the mission of Jesus Christ.<\/p>\n Let us, then, just trace out two or three of the spheres in which we may see the application of this great principle, which makes life so solemn and so awful, which may make it so sad or so glad, so base or so noble.<\/p>\n I. First, then, note the twofold operation of all God’s outward dealings.<\/p>\n <\/strong> Everything that befalls us, every object with which we come in contact, all the variety of condition, all the variations of our experience, have one distinct and specific purpose. They are all meant to tell upon character, to make us better in sundry ways, to bring us closer to God, and to fill us more full of Him. And that one effect may be produced by the most opposite incidents, just as in some great machine you may have two wheels turning in opposite ways, and yet contributing to one resulting motion; or, just as the summer and the winter, with all their antitheses, have a single result in the abundant harvest. One force attracts the planet to the sun, one force tends to drive it out into the fields of space; but the two, working together, make it circle in its orbit around its centre. And so, by sorrow and by joy, by light and by dark, by giving and withholding, by granting and refusing, by all the varieties of our circumstances, and by everything that lies around us, God works to prepare us for Himself and to polish His instruments, sometimes plunging the iron into ‘baths of hissing tears,’ and sometimes heating it ‘hot with hopes and fears,’ and sometimes ‘battering’ it ‘with the shocks of doom,’ but all for the one purpose -that it may be a polished shaft in His quiver.<\/p>\n And whilst, thus, the most opposite things may produce the same effect, the same thing will produce opposite effects according to the way in which we take it. There is nothing that can be relied upon to do a man only good; there is nothing about which we need fear that its mission is only to do evil. For all depends on the recipient, who can make everything to fulfil the purpose for which God has sent him everything.<\/p>\n Here are two men tried by the same poverty. It beats the one down, makes him squalid, querulous, faithless, irreligious, drives him to drink, crushes him; and the other man it steadies and quiets and hardens, and teaches him to look beyond the things seen and temporal to the exceeding riches at God’s right hand.<\/p>\n Here are two men tried by wealth; the gold gets into the one man’s veins and makes him yellow as with jaundice, and kills him, destroying all that is noble, generous, impulsive, quenching his early dreams and enthusiasms, closing his heart to sweet charity, puffing him up with a false sense of Importance, and laying upon him the dreadful responsibility of misused and selfishly employed possessions. And the other man, tried in the same fashion, out of his wealth makes for himself friends that welcome him into everlasting habitations, and lays up for himself treasures in heaven. The one man is damned and the other man is saved by their use of the same thing.<\/p>\n Here are two men subjected to the same sorrows; the one is absorbed by his selfish regard to his own misery, blinded to all the blessings that still remain, made negligent of tasks and oblivious of the plainest duty. And he goes about saying, ‘Oh, if thou hadst been here!’ or if, if something else had happened, then this would not have happened. And the other man, passing through the same circumstances, finds that, when his props are taken away, he flings himself on God’s breast, and, when the world becomes dark and all the paths dim about him, he looks up to a heaven that fills fuller of meek and swiftly gathering stars as the night falls, and he says, ‘It is the Lord; let Him do what seemeth Him good.’<\/p>\n Here are two men tried by the same temptation; it leads the one man away captive ‘with a dart through his liver’; the other man by God’s grace overcomes it, and is the stronger and the sweeter and the gentler and the humbler because of the dreadful fight. And so you might go the whole round of diverse circumstances, and about each of them find the same double result. Nothing is sure to do a man good; nothing necessarily does him hurt. All depends upon the man himself, and the use he makes of what God in His mercy sends. Two plants may grow in the same soil, be fed by the same dews and benediction from the heavens, be shone upon by the same sunshine, and the one of them will elaborate from all, sweet juices and fragrance, and the other will elaborate a deadly poison. So, my brother, life is what you and I will to make it, and the events which befall us are for our rising or our falling according as we determine they shall be, and according as we use them.<\/p>\n Think, then, how solemn, how awful, how great a thing it is to stand here a free agent, able to determine my character and my condition, surrounded by all these circumstances and the subject of all these wise and manifold divine dealings, in each of which there lie dormant, to be evoked by me, tremendous possibilities of elevation even to the very presence of God, or of sinking into the depths of separation from Him. The ark of God, that overthrew Dagon and smote Uzzah, was nothing but a fountain of blessing in the household of Obed-edom.<\/p>\n II. Secondly, note the twofold operation of God’s character and presence.<\/p>\n <\/strong> The ark was the symbol of a present God, and His presence is meant to be the life and joy of all creatures, and the revelation of Him is meant to be only for our good, giving strength, righteousness, and peace. But the same double possibility which I have been pointing out as inherent in all externals belongs here too, and a man can determine to which aspect of the many-sided infinitude of the divine nature he shall stand in relation. The glass in stained windows is so coloured as that parts of it cut off, and prevent from passing through, different rays of the pure white light. And men’s moral natures, the inclination of their hearts, and the set of their wills and energies, cut off, if I may say so, parts of the infinite, white light of the many-sided divine character, and put them into relations only with some part and aspect of that great whole which we call God. The man that loves the world, the man that is living for self, still more the man that is embruted in the pig-sty of sensuality and vice, cannot see the God whom the pure heart, which loves Him and is purified by its faith, discerns at the centre of all things. But the lower man sees either some very far-off Awfulness, in which he hopes vaguely that there is a kind of good nature that will let him off; or, if he has been shaken out of that superficial creed, which is only a creed for men whose consciences have not been touched, then he can see only a God whose love darkens into retribution, and who is the Judge and the Avenger. And no man can say that such a conception is not part of the truth; but, alas! he on whom the form of such a God glares has incapacitated himself, by his misuse of his powers and of God’s world, from seeing the beauty of the love of the Father of us all, the righteous Father who in Christ loves every man.<\/p>\n And thus the thought of God, the consciousness of His Presence, may be like the ark which was its symbol, either dreadful and to be put away, or to be welcomed and blessing to be drawn from it. To many of us I am sure-though I do not know anything about many of you-that thought,’ Thou God seest me,’ breeds feelings like the uneasy discomfort of a prisoner when he knows that somewhere in the wall there is a spy-hole at which at any moment a warder’s eye may be. And to some of us, blessed be His name, that same thought, ‘Thou art near me,’ seems to bathe the heart in a sea of sweet rest, and to bring the assurance of a divine Companion that cheers all the solitude. And why is the difference? There are two people sitting in one pew; to the one man the thought of God is his ghastliest doubt, to the other it is his deepest joy. Wherefore? And which is it to me?<\/p>\n Then, again, this same duality of aspect attaches to the character and presence of God in another way. Because, according to the variety of men’s characters, God is obliged to treat them as standing in different relations. He must manifest His judgment, His justice, His punitive justice. There is a solemn verse in one of the Psalms which I may quote in lieu of all words of my own of this matter. ‘With the merciful Thou wilt show Thyself merciful, with the pure Thou wilt show Thyself pure, with the froward Thou wilt show Thyself froward.’ The present God has to modify His dealings according to the characters of men.<\/p>\n And so, dear friends, for the present life, and, as I believe, for the next life in a far more emphatic and awful way, the same thing makes blessedness and misery, the same thing makes life and death. The sunshine will kill and wither the slimy plants that grow in the dark recesses of some dripping cave; and if you take a fish out of the water, the air clogs its gills and it dies. Bring a man, such as some of you are, into a close, constant contact with the consciousness of the divine righteousness and presence, and you want nothing else to make a hell. The ark of the Lord will flash out its lightnings and Uzzah will die. That great Infinite Being, before whom we stand, holds in His right hand blessings beyond count or price, even the gift of Himself, and in His left His lightnings and His arrows. On which hand are you standing?<\/p>\n III. Lastly, note the twofold operation of God’s gospel.<\/p>\n <\/strong> His dealings, His character and presence, and, most markedly and eminently of all, the gospel that is treasured in Jesus Christ and proclaimed amongst us, have this twofold operation. God sent His Son to be the Saviour of the world. It was meant that His mission and message should only be for life, and that with ever-increasing abundance. But God cannot save men by magic, nor by indiscriminate bestowment of spiritual blessings. It is not in His power to force His salvation upon any one, and whether the Gospel shall turn out to be a man’s salvation or his ruin depends on the man himself. The preaching of the gospel and your contact with it, if you have ever come into contact with it really and not by mere outward hearing, leaves no man as it found him. My poor words-and God knows how poor I feel them to be-leave none of you as they find you; and that is what makes our meeting together so solemn and awful, and sometimes weighs one down as with a sense of insufficiency for these things.<\/p>\n That twofold operation is seen first in the permanent effects of the Gospel upon character. If it has been offered to me, and if I accept it, then blessings beyond all enumeration, and which none but they who have them fully know, follow in its wake. Received by simple faith in Jesus Christ, God’s sacrifice for a world’s sin, it brings to us the clear consciousness of pardon, the calm sense of communion, the joyful spirit of adoption, righteousness rooted in our hearts and to be manifested day by day in our lives; it brings all elevation and strengthening and ennobling for the whole nature, and is the one power that makes us really men as God would have us all to be.<\/p>\n Rejected or neglected or passed by apparently without our having done anything in regard to it, what are the issues? What does it do? Well, it does this for one thing, it turns unconscious worldliness into conscious worldliness. If the offer has been clearly before your minds, ‘Christ or the world?’ and you have said ‘I take the world!’ you know that you have made the choice, and the act will tell on your character.<\/p>\n Rejection strengthens all the evil motives for rejection, and adds to the insensibility of the man who has rejected. The ice on our pavements in the winter time, that melts on the surface in the day and freezes again at night, becomes dense and slippery beyond all other. And a heart, like that which beats in some of our bosoms, that has been melted and then has frozen again, is harder than ever it was before. Hammering that does not break solidifies and makes tougher the thing that is struck. There are no men so hard to get at as men and women, like multitudes of you, that have been hammered at by preaching ever since they were children, and have not yielded their hearts to God. The ark has done you hurt if it has not done you good.<\/p>\n I do not dwell upon the other solemn thought, of the harmful results of contact with a gospel which we do not accept, as exemplified in the increase of responsibility and the consequent increase of condemnation. I only quote Christ’s words, ‘The servant that knew his Lord’s will, and did it not, shall be beaten with many stripes.’<\/p>\n My brother, Christ’s gospel is never inert, one thing or other it does for every soul that it reaches. Either it softens or it hardens. Either it saves or it condemns. ‘This Child is set for the rise or for the fall of many.’ Jesus Christ may be for me and for you the Rock on which we build. If He is not, He is the Stone against which we stumble and break our limbs. Jesus Christ may be for you and for me the Pillar that gives light by night to those on the one side; He either is that, or He is the Pillar that sheds darkness and dismay on those on the other. Jesus Christ and His Gospel may be to each of us ‘the savour of life unto life’; He either is that, or He is ‘the savour of death unto death.’ Oh! dear friends, if you have neglected, turned away, delayed to receive Him or have forgotten impressions in the midst of the whirl of daily life, do not do so any longer. Take Him for yours, your Brother, Friend, Sacrifice, Inspirer, Lord, Aim, End, Reward, and very Heaven of Heaven. Take Him for your own by simple trusting; and say to Him, ‘Arise! O Lord, into Thy rest, Thou and the Ark of Thy strength.’ So He will come into your hearts and smile His gladness as He whispers: ‘Here will I dwell for ever; this is My rest, for I have desired it.’<\/p>\n the Lord blessed: Gen 30:27, Gen 39:5, Gen 39:23, Pro 3:9, Pro 3:10, Mal 3:10 <\/p>\n Reciprocal: 1Ch 13:13 – Obededom Pro 3:33 – he blesseth<\/p>\n 2Sa 6:11. The Lord blessed, &c. The same hand that punished Uzzahs presumption, rewarded Obed-edoms humble boldness. None ever had, or ever shall have, reason to say that it is in vain to serve God. Piety is the best friend to prosperity. His household too shared in the blessing. It is good living in a family that entertains the ark; for all about it will fare the better for it. <\/p>\n And the ark of the LORD continued in the house of Obed-edom the Gittite three months: and the LORD blessed Obed-edom, and all his household. 2Sa 6:11-12 The Lord blessed Obed-edom, and all his household. The ark in the house of Obed-edom The wanderings of the ark and the opposite effects which its presence produced … Continue reading “Exegetical and Hermeneutical Commentary of 2 Samuel 6:11”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-8180","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/8180","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=8180"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/8180\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=8180"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=8180"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=8180"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
I.<\/strong> <\/strong>The twofold operation of all Gods outward dealings. All the events are all meant to tell upon character, to make us better in sundry ways, to bring us closer to God, and to fill us more full of Him. And that one effect may be produced by the most opposite incidents just as the summer and the winter, with all their antithesis, have a single result in the abundant harvest. Here are two men tried by the same poverty. It beats the one down, makes him squalid, querulous, faithless, irreligious; and the other man it steadies and quiets and hardens, and teaches him to look beyond the things seen and temporal to the exceeding riches at Gods right hand. Here are two men tried by wealth; the gold gets into the one mans veins and makes him yellow as with jaundice, destroying all that is noble, generous, impulsive, quenching his early dreams and enthusiasms, closing his heart to sweet charity, puffing him up with a false sense of importance, and laying upon him the dreadful responsibility of misused and selfishly employed possessions. And the other man, tried in the same fashion, out of his wealth makes for himself friends that welcome him into everlasting habitations, and lays up for himself treasures in heaven. The one man is damned, and the other man is saved by his use of the same thing. Here are two men subjected to the same sorrows; the one is absorbed by his selfish regard to his own misery, blinded to all the blessings that still remain, made negligent of duty and oblivious to the plainest tasks, And he goes about saying, Oh, if thou hadst been here; or if–if something else had happened, then this would not have happened. And the other man, passing through the same circumstances, finds that, when the props are taken away, he flings himself on God, and, when the world becomes dark and all the paths dim about him, he looks up to a heaven that fills fuller of meek and swiftly-gathering stars as the night falls, and he says, It is the Lord; let Him do what seemeth Him good. Here are two men tried by the same temptation; it leads the one man away captive, the other man by Gods grace overcomes it, and is the stronger and the sweeter and the gentler and the humbler because of the dreadful fight. Nothing is sure to do a man good; nothing necessarily does him hurt. All depends upon the man himself, and the use he makes of what God in His mercy sends. Two plants may grow in the same soil, be fed by the same dews and benediction from the heavens, be shone upon by the same sunshine, and the one of them will elaborate from all sweet juices and fragrance, and the other will elaborate a deadly poison. So life is what you and I will to make it, and the events which befall us are for our rising or our falling according as we determine they shall be, and according as we use them.<\/p>\n
II. <\/strong>The twofold operation of Gods character and presence. The Ark was the symbol of a present God, and His presence is meant to be the life and joy of all creatures, and the revelation of Him is meant to be only for our good, giving strength, righteousness, and peace. But the same double possibility which I have been pointing out as inherent in all externals belongs here, too, and a man can determine to which aspect of the many-sided infinitude of the Divine nature he shall stand in relation. These bits of glass in our windows are so coloured as that some of them cut off and prevent from passing through certain rays of the pure white light. And mens moral natures, the inclination of their hearts, and set of their wills and energies, cut off, if I may say so, parts of the infinite, white light of the many-sided Divine character, and put them into relations only with some part and segment of that great whole which we call God. And thus the thought of God, the consciousness of His presence, may be like the Ark which was its symbol, either dreadful and to be put away, or to be welcomed and blessing to be drawn from it. Then, again, this same duality of aspect attaches to the character and presence of God in another view. Because, according to the variety of mens characters, God is obliged to treat them as in different relations, He must manifest His judgment, His justice, His punitive justice. The present God has to modify His dealings according to the character of the men.<\/p>\n
III. <\/strong>The twofold operation of Gods gospel.<\/p>\n
I. <\/strong>The nature of family religion. In conformity to the language of the narrative family religion may be said to consist in humbly and thankfully admitting the ark of God into our house. To receive the ark of God into our houses, is to receive Him whom the ark represented and symbolized, even Jesus Christ. Let Christ be received into our houses, and effects will be produced; and will evince His powerful and gracious presence with us. In one particular, indeed, we shall especially manifest His dwelling with us, namely, in the establishment of His worship in our house, in a daily social calling on His name by all the members of our household. It is by the regular performance of family worship that we make our habitations temples unto the Lord, and show that we have admitted His ark into our house.<\/p>\n
II. <\/strong>Of the profitableness of family religion. Things are so appointed in the wisdom of God that duty and interest are closely joined together. It is a truth that the more attentive men are to their duty the more real peace and happiness they will enjoy. Scripture tells us that godliness has the promise of the life that now is; and reason, if we would listen to it, would tell us the same thing. It would tell us that those persons must experience most real enjoyment whom God regards with the greatest favour. But it is not in this indirect and incidental manner only that the profitableness of family religion shows itself. It is to be traced in its more immediate and practical effects. The Lord blessed them. There was a peculiar manifestation of the Divine presence, favour, and protection, diffused around Obed-edom, and all that belonged to him. The power and goodness of God were, as it were, singularly exercised in his behalf. (E. Cooper<\/em>.)<\/p>\n<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Expositions Of Holy Scripture by Alexander MacLaren<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"