2 Samuel 6:9

2Sa 6:9 And David was afraid of the LORD that day, and said, How shall the ark of the LORD come to me?

Ver. 9. And David was afraid of the Lord that day.] Poena ad paucos, rectus ad omnes. David, considering how ill the Philistines had sped first, for their miscarriage toward the ark, and then the Bethshemites, and now Uzzah, was himself at a great stand, and forbore to deal further in a matter so dangerous; but this was his infirmity; though some will have it to be his humility.

How shall the ark of the Lord come to me?] He looketh at himself through Uzzah, as good cause he had: but why should he fear to take home the ark to him? Do not God’s ordinances "do good to him that walketh uprightly?" {Mic 2:7}

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 6:9. David was afraid of the Lord that day — Apprehensive, it seems, that he himself was in danger. Hence he durst not bring the ark into his city; either thinking, in great humility, that he was unworthy to have it so near him; or that he did not sufficiently understand how to treat it. This, however, he understood better afterward, as we learn from 1Ch 15:2-15.

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

6:9 David was . . . afraid: Similarly, Moses trembled at the display of divine wrath (Deut 9:19) and at the dramatic display of God’s fiery presence (see Heb 12:21).

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

David was afraid of the Lord that day, &c.--His feelings on this alarming judgment were greatly excited on various accounts, dreading that the displeasure of God had been provoked by the removal of the ark, that the punishment would be extended to himself and people, and that they might fall into some error or neglect during the further conveyance of the ark. He resolved, therefore, to wait for more light and direction as to the path of duty. An earlier consultation by Urim would have led him right at the first, whereas in this perplexity and distress, he was reaping the fruits of inconsideration and neglect.

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

(9) David was afraid.—The immediate effect of the judgment was to produce in David, and doubtless in all the people, that awe of the majesty of God in which they had shown themselves deficient. If this was at first excessive, it was soon moderated.

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

So David would not remove the ark of the Lord unto him into the city of David,.... As yet, but wait a little longer, until he had more thoroughly considered of it, and made himself acquainted with everything relative to the ark, that he might know how to behave for the future, without giving offence:

but David carried it aside into the house of Obededom the Gittite; which was close by, on one side of the place where they were; this man was a Levite, as appears from his being afterwards appointed to be doorkeeper for the ark, and to sing praise before it, and so a proper person to commit the care of it to, Ch1 15:18; he is called a Gittite, either because he had sojourned in Gath some time, or rather because he was of Gathrimmon, a city of the Levites, Jos 21:24.

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

Afraid of the Lord; either that God was displeased with him for removing the ark, and bringing it to his city; or lest God should proceed further in the way of his judgments upon him and his people; or lest the ark being brought to his house, might be the occasion of inconveniencics and great calamities, for some neglects or errors which they might easily and frequently commit.

How shall the ark of the Lord come unto me? how may I presume, or how shall I dare do it, when God hath showed his displeasure for my attempting it? I will therefore wait further upon God for his direction in the case, and at present forbear. But why did not David consult God presently by the Urim, as he used to do? This therefore seems to have been his infirmity and neglect.

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

9. Afraid — Thrilled with fear and trembling lest the judgments of the Lord were not yet at an end, and all attempts to remove the ark into the city would now prove abortive.

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

David was afraid. This was his next feeling. Neither he nor Uzzah had offended wilfully, and so severe a punishment for an "error" made him dread the presence of so dangerous a thing as the ark seemed to be. Instead, therefore, of taking it into "the city of David," he turns aside and leaves it in the house of the nearest Levite. In both his anger and his dread David manifests himself to us as one whose ideas about God were somewhat childish. He regards Jehovah as a powerful and capricious Being, who must be appeased. He had attained to juster views in Psalm 16. and other such trustful hymns.

Vers. 9, 10 (PEREZ-UZZAH.) (1Ch_13:12, 1Ch_13:13)

The ark regarded with a fearful heart.

David was afraid of the Lord that day" (ver. 9). By none was "the disaster of Uzzah" more keenly felt than by the king. He was disappointed, grieved, and displeased at the interruption of the enterprise on which he had set his heart; and, clearly perceiving the primary offence that had been committed, he was angry with all who were responsible for it, not least with himself. (2Co_7:11) "The burning of David"s auger was not directed against God, but referred to the calamity which had befallen Uzzah, or, speaking more correctly, to the cause of the calamity which David attributed to himself or to his undertaking" (Keil). His attitude of soul toward Jehovah "that day" was not, indeed, altogether what it should have been. Conscious of sinfulness and liability to err, he was full of apprehension of a similar judgment on himself, if he should receive the ark; and his fear (though springing up in a devout heart) was an oppressive, paralyzing, superstitious terror, like that of the men of Bethshemesh, (1Sa_6:20) rather than an enlightened, submissive, and becoming reverence. "This was his infirmity; though some will have it to be his humility" (Trapp). We thus see wherein fear is

I NEEDFUL. It is as natural and proper a motive as gratitude, hope, or love; is often enjoined; and, in the sense of unbounded reverence, it constitutes "the religious feeling in its fundamental form" (Martensen). To men in their present condition it is specially needful in order to:

1. Arrest heedless footsteps and constrain to serious reflection and self-examination. "Serve the Lord with fear, and rejoice with trembling". (Psa_2:11 Psa_4:4)

2. Convince of sin, restrain pride and presumption, and lead to godly sorrow.

3. Deter from disobedience, and induce circumspection and diligence (Psa_89:7; Pro_16:6; 1Co_10:12; 2Co_7:1; Php_2:12 1Pe_1:17) "Fear is a great bridle of intemperance, the modesty of the spirit, and the restraint of gaieties and dissolutions; it is the girdle to the soul and the handmaid to repentance; the mother of consideration and the nurse of sober counsels. But this so excellent grace is soon abused in the best and most tender spirits. When it is inordinate, it is never a good counsellor, nor makes a good friend; and he that fears God as his enemy is the most completely miserable person in the world" (Jeremy Taylor, "Of Godly Fear").

II SINFUL. It is so when associated with:

1. Misinterpretation and false judgments of God"s dealings; such false judgments being themselves due to personal disappointment or other self-blinding influence. "In his first excitement and dismay David may not have perceived the real and deeper ground of this Divine judgment;" and thought that God had dealt hardly with him.

1. Suspicion, distrust, and "the evil heart of unbelief departing from the living God;" from which even the best of men are not exempt, especially

2. when impressed with his severity and forgetful of his goodness. (Rom_11:22)

3. Servile thoughts of the service of God, as a restraint upon freedom and a source of trouble and danger. "How shall the ark of the Lord come to me?

1. Immoderate and morbid indulgence of the feeling, instead of immediate return to God at "the throne of grace," in penitence, hope, and renewed devotion. (1Sa_16:2 1Sa_28:1)

III HURTFUL. By:

1. Producing inward distraction and despondency.

2. Estranging from the fellowship and service of God, and preventing theaccomplishment of holy purposes. How many excellent enterprises are abandoned through unworthy fears!

3. Depriving of invaluable blessings. The loss of David appears by the gainof Obed-Edom (ver. 11), into whose dwelling the ark brought sunshine and prosperity. But with time and reflection his misjudgments were corrected, his faith revived, his fear was sanctified (Psa_101:2) and associated with holy and ardent aspiration after the presence of God in his tabernacle, and he wrote Psalm 15., "The character of the true worshipper and friend of God.

Jehovah, who may sojourn in thy tabernacle? Who may dwelt in thy holy mountain? He that walketh uprightly and worketh righteousness, And speaketh truth in his heart .... He that doeth these things shall never be moved. (Psa_15:1-5)

D.

Dread of God.

The death of Uzzah made David "afraid of the Lord," and deterred him from fulfilling his purpose to bear the ark into the place which he had prepared for it in his newly founded metropolis. He seems for the time to have dreaded lest it should bring evil with it instead of good a curse instead of a blessing. So the vast assembly was dispersed, and the day which was to have been so glorious and auspicious ended in disappointment and gloom. David"s feeling is an illustration of religious terror, or the dread of God.

I ITS NATURE.

1. It is to be distinguished from that "fear of the Lord" which is so ofteninculcated in the Word of God, and which is especially characteristic of the piety of the Old Testament. This is reverence of God, of his nature, authority, and laws. It includes, indeed, a dread of offending him, because of the certainty and terribleness of punishment; but it includes also veneration, esteem, and love. The feeling which is described in the text is simply alarm, terror.

2. It may be awakened by various causes.

(1) Terrible acts of God: sudden deaths, as that of Uzzah, those of Ananias and Sapphira; (Act_5:5, Act_5:10, Act_5:11) violent tempests; earthquakes; deadly pestilence.

(2) Terrible aspects of his nature. Holiness and hatred of sin; justice, displeasure against sinners; together with his perfect knowledge and unbounded power.

(3) His threatenings.

(4) The consciousness of sin. This is the secret of the dread which springs from the thought of God. A solemn awe is compatible with innocence, but the holy would not be "afraid of God," or if for a moment, at some startling and threatening event, only for a moment.

II ITS VALUE. In itself and standing alone, it is of no religious worth at all. It is compatible with enmity to God, which is the opposite of true religion. When it springs into the heart of a good man it may be associated with very wrong feeling. David was "displeased" with God, while "afraid" of him (ver. 8). It tends to drive them from him while seeming to draw them to him; for it is apt to generate a religion without love, without even reverence an obedience which is slavish and destitute of true virtue. It is favourable to superstition, indeed, and may stimulate to great liberality; but, while acting alone, it cannot produce genuine godliness and true holiness. It is the feeling on which priestcraft in all lands flourishes. Yet it is good as a first step in those that need it, and a preparation for what is better; and some measure of it, blended with other emotions, is always of value to many, if not all. In Psalm 119., where every feeling of a pious soul finds expression, this is included (ver. 120). And our Lord enjoins it as a safeguard against the fear of man. (Luk_12:4, Luk_12:5) This fear is of great value:

1. To arouse the conscience and prepare for better things. Many are sohardened that they are incapable of being, in the first instance, drawn by love; their fears must be excited.

2. To make the gospel welcome; which, revealing the love of God and theredemption which is by Jesus Christ, is fitted and intended to allay the dread of God and awaken confidence and affection.

3. To stimulate in obedience to God and deter from sin. It is true that loveis the noblest stimulus, and that perfect love casts out fear; (1Jn_4:18) but love is not perfect in this world, and fear is needed when temptation is strong and the better feelings are for the time dormant. G.W.

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