2 Samuel 6:17

2Sa 6:17 And they brought in the ark of the LORD, and set it in his place, in the midst of the tabernacle that David had pitched for it: and David offered burnt offerings and peace offerings before the LORD.

Ver. 17. And peace offerings.] With abundance of sweet odours, saith Josephus, so that all the air thereabouts was perfumed ita ut etiam longe remotis sentiretur: yea, the neighbour villages sucking in the air of that holy city, breathed righteousness, as Plutarch saith of Rome in Numa’s days.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

2Sa 6:17. The tabernacle that David had pitched for it — For the ancient tabernacle made by Moses remained still at Gibeon, 1Ch 16:39; 1Ch 21:29; 2Ch 1:3. From whence David did not think fit to fetch it, because he intended soon to build a temple to place it in. For the present, therefore, he only hung some curtains round about the ark, after the fashion of the tabernacle. See 2Sa 7:2. David offered burnt- offerings and peace-offerings — To implore the continuance of God’s mercies to them, and to thank him for those they had received.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

6:17 While the special tent for the Ark was not as opulent as the tent used during the wilderness wandering, this tent was a return to the wilderness tradition suspended two generations earlier at the destruction of Shiloh (Ps 78:60-61). David’s special tent was the very last Tabernacle; Solomon, David’s successor, built a permanent Temple for the Lord. Because this occasion was joyous, not penitential, the sacrifice included burnt offerings and peace offerings but not sin or guilt offerings.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

they brought in the ark of the Lord, and set it in his place, in the midst of the tabernacle that David had pitched for it--The old tabernacle remained at Gibeon (Ch1 16:39; Ch1 21:29; Ch2 1:3). Probably it was not removed because it was too large for the temporary place the king had appropriated, and because he contemplated the building of a temple.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(17) The tabernacle.—Not the tabernacle made for it in the wilderness, and which seems to have been now at Gibeon, but a special tent which David, as is immediately added, had prepared for it.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

17. the tabernacle] Rather, the tent, as in 1Ch_15:1. The tabernacle proper was at Gibeon (1Ch_16:39).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And as soon as David had made an end of offering burnt offerings and peace offerings,.... Or these were performed according to his order:

he blessed the people in the name of the Lord of hosts; not as a priest, but as a prince, as the common father of them, wishing them all happiness and prosperity outward and inward, praying to God to bless them with all blessings temporal and spiritual, who is the God of armies above and below, and can do what he pleases, and more than his people can ask or think.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

In the tabernacle that David had pitched for it; for Moses’s tabernacle was still at Gibeon, 1Ch 16:39; 21:29; 2Ch 1:3, which David left there, because he designed to build a temple at Jerusalem with all speed, though he was countermanded therein by God himself.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

17. The tabernacle that David had pitched for it — But why did David make a new tabernacle for the ark, and not bring to his city the old one, which seems to have remained at Gibeon? Several reasons may be given. Since the desecration of Shiloh the old tabernacle was removed from one place to another, and had probably been so often remodelled and repaired that it had lost its sacredness in the eyes of the nation, and David deemed it far better to build an entirely new tabernacle. A weightier reason was, that there were now two high priests, Abiathar, who had long been attached to David, and Zadok, whom Saul had anointed in the room of the slain Abimelech, and who was now at Gibeon. 1Ch_16:39. It would have been imprudent for David to depose either of these, and therefore he wisely kept up the service of the tabernacle at Gibeon to afford Zadok the opportunity of exercising his office without interfering with Abiathar. He doubtless built this new tabernacle after the pattern of the old one, and his place in the midst, in which the ark was set, was the holy of holies.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

In the midst of the tabernacle (i.e. tent). This tent would he arranged as nearly as possible like that erected by Moses in the wilderness. The ark would be placed in the holy of holies, a shrine probably of cedarwood, and the burnt offerings and peace offerings would then be offered and would consecrate the whole. When it is said that David offered them, it means that the sacrifices were at his cost and by his command.

Vers. 17-19. (ZION.) (1Ch 16)

The ark established in its chosen restingplace.

The ascent of the ark into "the city of David" may be regarded as:

1. A termination of a state of things that had long prevailed, in which the relation of the people of Israel to their Divine King was interrupted, his service neglected, their power impaired. Even the early military successes of Saul were followed by disaster, dissension, and civil strife, which had been only recently healed. Once more there was rest. (1Ch_23:25)

2. An inauguration of a new era: the more manifest and abiding presence of Jehovah among his people, the more general recognition of his sovereignty, the organization of a worthier and more attractive form of worship, the more complete union of the tribes under the Lord"s Anointed (Messiah), and the victorious expansion of his kingdom. "It was the greatest day of David"s life .... It was felt to be the turning point in the history of the nation. It recalled the great epoch of the passage through the wilderness. David was on that day the founder, not of freedom only, not of religion only, but of a Church, a commonwealth" (Stanley).

3. A representation (a type, or at least an emblem) of the coming of "Messiah the Prince" in his kingdom; either, more generally, in his whole mediatorial course from his first advent to his final triumph, or, more specially, at his ascension "far above all, the heavens, that he might fill all things". (Eph_4:8-10)

Thou hast ascended up on high, Thou hast led captives captive," etc. (Psa_68:18)

I A GLORIOUS CONSUMMATION. "And they brought in the ark of the Lord, and set it in its place," etc. "This is my rest forever," etc. (Psa_132:13, Psa_132:14) To this occasion may be referred Psalm 24., "The King of glory entering his sanctuary.

The earth is Jehovah"s, and the fulness thereof; The world, and they that dwell therein .... Who shall ascend into the hill of Jehovah? And who shall stand in his holy place? (Psa_24:1-6)

It is here declared that the proper preparation for communion with God is moral purity, not merely external pomp (vers. 9, 11 Ps 15; (Isa_33:15, Isa_33:16) The former part of this grand choral hymn was probably sung on the way to Zion; the latter on entering the gates of the venerable fortress and city of Melchizedek.

Lift up your heads, O ye gates, And be ye lift up, ye everlasting doors, That the King of glory may come in.

Who is, then, the King of glory

Jehovah strong and mighty, Jehovah mighty in battle.

Lift up your heads, O ye gates

Who is, then, that King of glory?

Jehovah of hosts; He is the King of glory. (Psa_24:7-10)

the glorious wave of song and praise, the ark was placed in the tabernacle." So Christ (in whom the Divine and human king are one) has entered the heavenly Zion, dwells with men, and prepares those who receive him, in faith and love, to dwelt with him forever. (Heb_10:12, Heb_10:22)

II AN ACCEPTABLE SACRIFICE. "And David" (as head and representative of priestly nation, (Exo_19:6) "offered burnt offerings and peace offerings before Jehovah;" the former expressive of self-dedication, the latter of thanksgiving, praise, and joyous fellowship with God and one another. At the close of the service of dedication he instituted a regular "service of song in the house of the Lord" (see Hengstenberg, "On the History of the Psalmodic Poetry"), due in part to the influence of Samuel and his prophet associates, (1Sa_19:20) but having him for its real author, and, receiving its mightiest impulse from his sublime compositions. He was a prophet as truly as Samuel or Moses. (Act_2:30) "David, as well as Moses, was made like to Christ the Son of David in this respect, that by him God gave a new ecclesiastical establishment and new ordinances of worship" (Jon. Edwards). On that day then David ordered for the first time to thank the Lord by Asaph and his brethren". (1Ch_16:7)

Thank ye the Lord, call on his Name, Make known his deeds among the people, etc. (1Ch_16:8-22; Psa_105:1-15)

Sing ye to the Lord, all the earth, Proclaim from day today his salvation," etc. (1Ch_16:23-36; Psa_96:2-13 Psa_106:1, Psa_106:47, Psa_106:48)

"A day to be remembered for all time! Then "the sweet singer of Israel" first gave the suggestions of his inspiration, and the product of his pen, to embody and guide the praises of the Church. What effects have followed that first hymn! What streams of praise what clouds of incense have gushed and risen and are ever rising and gushing the world over at this moment, from the immortal impulse of that Divine act!" (Binney). Yet it is Christ himself "in the midst of the Church" (Heb_2:12) who inspires its noblest praises, and by whom the sacrifice is rendered acceptable to God. (Heb_13:15)

III A GRACIOUS BENEDICTION. "And he blessed the people in the name of the Lord of hosts;" recognizing him as "the God of omnipotent power in heaven, who victoriously accomplishes his work of salvation", (1Sa_1:3) and solemnly invoking a blessing on his people in accordance with his Name and covenant. His act, although not strictly an assumption of the office of the Levitical priesthood, was of a priestly character (even more so than the patriarchal blessing); "and thus, though but in a passing and temporary manner, he prefigured in his own person the union of the kingly and priestly offices (Perowne), alluded to in Psalm 110. (written after this event), "The victorious king and priest.

Jehovah hath sworn, and will not repent: Thou art a priest forever After the order of Melchizedek. (Psa_110:4)

It was while the Lord Jesus "lifted up his hands and blessed them" that "he parted from them, and was carried up into heaven" (Luk_24:51) a sign of his continual intercession and benediction. "Wherefore also he is able to save," etc.. (Heb_7:25)

IV A GENEROUS BENEFACTION. "And he distributed to all the people, even to the whole multitude of Israel, as well to the women as to the men, to every one a cake of Dread, and a measure of wine, and a raisin cake," that they might feast together before the Lord (according to custom in the case of peace offerings, (1Sa_1:4 1Sa_9:13) as a nation, with thankfulness, gladness, and charity. "It is a good thing when benedicere and benefacere go together, and when in a prince is seen, not only piety toward God, but love and liberality toward his people" (Guild). How much greater are the benefits bestowed by the exalted Redeemer than those conferred by any earthly monarch (Mar_16:20; Act_2:33) I "Christ has risen bodily into heaven that he may be spiritually present in the earthly heaven of the Church; the bodily ascension and the spiritual indwelling are two aspects of the same act The mystical David, from his own high home, dispenses his own flesh for the life of the world, and that spiritual bread which he that hungers after righteousness shall eat of and be satisfied, and that "fruit of the vine" which is even now to be drunk in the earthly "kingdom of the Father (W. Archer Butler). D.

The ark and the Bible.

The ark of the covenant has been taken as representative of religion, of Christ, of the Church, or of the sacraments and means of grace. It may also be compared with the Bible (or Scriptures of the old and new covenants), which is of even greater value to us than the ark was to Israel. The resemblance appears in their:

1. Supernatural origin. The ark was made according to the pattern shown (in vision) by God to Moses in the mount, (Exo_25:9) by Bezaleel, who was "filled with the Spirit of God", (Exo_31:3) and other wise-hearted men; and the tables of stone which, it contained were "written with the finger of God". (Exo_34:1) The Bible is the product of Divine inspiration, (2Ti_3:16) though, like the ark, in connection with the (literary) skill of man. "It is a Divine-human book.

1. External characteristics, such as choice and precious materials (acacia wood and pure gold), durability, painstaking workmanship

2. ("beaten work"), simplicity, compactness, beauty ("a crown of gold round about"), practical utility (rings and staves), which are all apparent in the Scriptures.

3. Spiritual significance the presence of God, the Law (as a testimony against sin and a rule of life), atoning mercy, Divine fellowship and favour. "In the words of God we have the heart of God." The ark was a sign of these sublime realities, "not the very things themselves." With the Bible, wherein they are so much more clearly and fully set forth, it is the same.

1. Wondrous achievements; not, indeed, by their inherent virtue, but by the Divine might of which they were appointed instruments; in blessing or bane according to the diverse moral relationships of men. By the ark the Israelites were led through the wilderness, their enemies scattered, the waves of the Jordan arrested, the walls of Jericho demolished, the land subdued, Dagon destroyed, the rebellious punished, the irreverent smitten, the obedient blessed. Who shall describe the achievements of the Word of God? What enemies it has overcome! what reformations effected! what blessings conferred!

2. Varied fortunes: after long wanderings finding rest; misunderstood and superstitiously perverted, lost for a season to its appointed guardians, persistently striven against, treated with irreverent curiosity, buried in obscurity and neglect, eagerly sought after and found, cherished in private dwellings, exalted to the highest honour.

3. Transcendent claims on human regard attention, reverence, faith, love, and obedience.

4. Preparatory purpose and temporary duration. At the destruction of Jerusalem by the Babylonians the ark perished or was lost beyond recovery; in the new dispensation there is no place for it; (Jer_3:16) but the mercy and judgment which it symbolized cannot fail. (Rev_11:19) The Bible is necessary only in a state where" we see by means of a mirror obscurely", (1Co_13:12, 1Co_13:13) not where we see "face to face." But, though in its outward form it vanish away, yet in the spiritual realities of which it testifies, the efforts which it produces, the fulfilment of its promises and threatenings, "the Word of the Lord endureth forever. D.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

David had pitched - For Moses tabernacle was still at Gibeon, 1 Chron. xvi, 39; xxi, 29; 2 Chron. i, 3, which David left there, because he designed to build a temple at Jerusalem with all speed.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

When the ark was brought to the place appointed for it upon Mount Zion, and was deposited in the tent which David had prepared for it, he offered burnt-offerings and thank-offerings before the Lord. "In its place" is still further defined as "in the midst of the tent which David," etc., i.e., in the Most Holy Place; for the tent would certainly be constructed according to the type of the Mosaic tabernacle. The burnt-offerings and peace-offerings were offered to consecrate the newly erected house of God.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)