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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Samuel 6:12–19. His four-level outline is real structure in the source text, so it is rendered as structure.
We have here the second attempt to bring the ark home to the city of David; and this succeeded, though the former miscarried.
I.It should seem the blessing with which the house of Obed-edom was blessed for the ark's sake was a great inducement to David to bring it forward; for when that was told him (Sa2 6:12) he hastened to fetch it to him. For,
1.It was an evidence that God was reconciled to them, and his anger was turned away. As David could read God's frowns upon them all in Uzzah's stroke, so he could read God's favour to them all in Obed-edom's prosperity; and, if God be at peace with them, they can cheerfully go on with their design.
2.It was an evidence that the ark was not such a burdensome stone as it was taken to be, but, on the contrary, happy was the man that had it near him. Christ is indeed a stone of stumbling, and a rock of offence, to those that are disobedient; but to those who believe he is a corner-stone, elect, precious, Pe1 2:6-8. When David heard that Obed-edom had such joy of the ark, then he would have it in his own city. Note, The experience others have had of the gains of godliness should encourage us to be religious. Is the ark a blessing to others' houses? let us bid it welcome to ours; we may have it, and the blessing of it, without fetching it from our neighbours.
II.Let us see how David managed the matter now.
1.He rectified the former error. He did not put the ark in a cart now, but ordered those whose business it was to carry it on their shoulders. This is implied here (Sa2 6:13) and expressed Ch1 15:15. Then we make a good use of the judgments of God on ourselves and others when we are awakened by them to reform and amend whatever has been amiss.
2.At their first setting out he offered sacrifices to God (Sa2 6:13) by way of atonement for their former errors and in a thankful acknowledgment of the blessings bestowed on the house of Obed-edom. Then we are likely to speed in our enterprises when we begin with God and give diligence to make our peace with him, When we attend upon God in holy ordinances our eye must be to the great sacrifice, to which we owe it that we are taken into covenant and communion with God, Psa 50:5.
3.He himself attended the solemnity with the highest expressions of joy that could be (Sa2 6:14): He danced before the Lord with all his might; he leaped for joy, as one transported with the occasion, and the more because of the disappointment he met with the last time. It is a pleasure to a good man to see his errors rectified and himself in the way of his duty. His dancing, I suppose, was not artificial, by any certain rule or measure, nor do we find that any danced with him; but it was a natural expression of his great joy and exultation of mind. He did it with all his might; so we should perform all our religious services, as those that are intent upon them and desire to do them in the best manner. All our might is little enough to be employed in holy duties: the work deserves it all. On this occasion David laid aside his imperial purple, and put on a plain linen ephod, which was light and convenient for dancing, and was used in religious exercises by those who were no priests, for Samuel wore one, Sa1 2:18. That great prince thought it no disparagement to him to appear in the habit of a minister to the ark.
4.All the people triumphed in this advancement of the ark (Sa2 6:15): They brought it up into the royal city with shouting, and with sound of trumpet, so expressing their own joy in loud acclamations, and giving notice to all about them to rejoice with them. The public and free administration of ordinances, not only under the protection, but under the smiles, of the civil powers, is just matter of rejoicing to any people. 5. the ark was safely brought to, and honourably deposited in, the place prepared for it, Sa2 6:17. They set it in the midst of the tabernacle, or tent, which David had pitched for it; not the tabernacle which Moses reared, for that was at Gibeon (Ch2 1:13), and, we may suppose, being made of cloth, in so many hundred years it had gone to decay and was not fit to be removed; but this was a tent set up on purpose to receive the ark. He would not bring it into a private house, no, not his own, lest it should seem to be too much engrossed, and people's resort to it, to pray before it, should be less free; yet he would not build a house for it, lest that should supersede the building of a more stately temple in due time, and therefore, for the present, he placed it within curtains, under a canopy, in imitation of Moses's tabernacle. As soon as ever it was lodged, he offered burnt-offerings and peace-offerings, in thankfulness to God that the business was now done without any more errors or breaches, and in supplication to God for the continuance of his favour. Note, All our joys must be sanctified both with praises and prayers; for with such sacrifices God is well pleased. New, it should seem, he penned the 132nd Psa 6:1-10. The people were then dismissed with great satisfaction. He sent them away,
(1.)With a gracious prayer: He blessed them in the name of the Lord of hosts (v. 18), having not only a particular interest in heaven as a prophet, but an authority over them as a prince; for the less is blessed of the better, Heb 7:7. He prayed to God to bless them, and particularly to reward them for the honour and respect they had now shown to his ark, assuring them they should be no losers by their journey, but the blessing of God upon their affairs at home would more than bear their charges. He testified his desire for their welfare by this prayer for them, and let them know they had a king that loved them.
(2.)With a generous treat; for so it was, rather than a distribution of alms. The great men, it is probable, he entertained at his own house, but to the multitude of Israel, men and women (and children, says Josephus), he dealt to every one a cake of bread (a spice-cake, so some), a good piece of flesh - a handsome decent piece (so some) - a part of the peace-offerings (so Josephus), that they might feast with him upon the sacrifice, and a flagon, or bottle, of wine, Sa2 6:19. Probably he ordered this provision to be made for them at their respective quarters, and this he did,
[1.]In token of his joy and gratitude to God. When the heart is enlarged in cheerfulness the hand should be opened in liberality. The feast of Purim was observed with sending portions one to another, Est 9:22. As those to whom God is merciful ought to show mercy in forgiving, so those to whom God is bountiful ought to exercise bounty in giving.
[2.]To recommend himself to the people, and confirm his interest in them; for every one is a friend to him that giveth gifts. Those that cared not for his prayers would love him for his generosity; and this would encourage them to attend him another time if he saw cause to call them together.
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Summary
2 Samuel 6:18 culminates the momentous transfer of the Ark of the Covenant to Jerusalem, marking a pivotal moment in Israel's spiritual and political history. Following the meticulous completion of burnt offerings and peace offerings, King David, acting as the divinely appointed leader of the nation, solemnly blesses the entire assembly. This act, performed "in the name of the LORD of hosts," underscores David's devout leadership, the centrality of proper worship, and God's benevolent presence and authoritative blessing upon His people, firmly establishing Jerusalem as the chosen dwelling place for God's presence and the heart of Israel's worship.
Context
Literary Context
This verse provides the triumphant conclusion to the dramatic narrative of 2 Samuel 6, which recounts David's two attempts to bring the Ark of the Covenant to Jerusalem. The initial, ill-fated attempt resulted in the tragic death of Uzzah for improperly touching the Ark, a stark reminder of God's holiness and the absolute necessity of adhering to His prescribed methods for handling sacred objects, as outlined in Numbers 4:15. Having learned this solemn lesson, David meticulously orchestrates the second transfer, described in 2 Samuel 6:12-17, ensuring strict adherence to Mosaic law. This second attempt is characterized by profound joy, exuberant dancing, and abundant sacrifices, culminating in David's final act of worship and blessing in verse 18. This verse formally concludes the grand procession and dedication, setting the stage for the subsequent narrative in 2 Samuel 7, where David expresses his desire to build a permanent temple for the Ark.
Historical & Cultural Context
The Ark of the Covenant was the preeminent sacred object in ancient Israel, serving as the tangible symbol of God's covenant presence among His people and the focal point of their national worship, as described in Exodus 25:22. Its transfer to Jerusalem was not merely a logistical move but a monumental theological and political event, transforming the city from a Jebusite stronghold into the spiritual and political capital of the united Israelite kingdom. David's actions in this verse reflect the ancient Near Eastern practice where kings often served as primary religious leaders, performing priestly functions on behalf of their nation. The "burnt offerings" ('olah) symbolized complete dedication, atonement, and propitiation, while "peace offerings" (shelamim) signified fellowship, communion, and thanksgiving, often culminating in a communal meal shared between God, priests, and worshipers. The act of blessing "in the name of the LORD of hosts" was not a mere wish but a performative declaration, invoking the supreme authority and power of God Himself to bestow favor and prosperity upon the people, a practice deeply rooted in Israelite covenant theology, exemplified by the priestly blessing in Numbers 6:22-27.
Key Themes
This verse powerfully articulates several core theological and narrative themes. Firstly, it underscores the centrality of worship and sacrifice in Israel's covenant relationship with God, emphasizing that proper reverence, obedience, and atonement are prerequisites for divine blessing and communion. David's active engagement in the sacrificial system highlights the intertwined nature of kingship and priesthood in his unique, transitional role, anticipating the ultimate Priest-King. Secondly, the theme of divine blessing and favor is profoundly evident, as David's pronouncement in God's name signifies God's explicit approval of the Ark's new dwelling place and His continued covenant faithfulness to His people. This blessing is a tangible expression of God's presence, provision, and protection. Finally, the verse showcases pious and exemplary leadership, with David exemplifying a king who prioritizes God's glory and the spiritual well-being of his nation above all else, setting a precedent for righteous governance that sought and submitted to God's will, a characteristic later affirmed in Acts 13:22.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to end, whether intransitive (to cease, be finished, perish) or transitived (to complete, prepare, consume)." In this context, it signifies the meticulous completion of the sacrificial rites. David ensured that all necessary offerings were fully performed, indicating a thorough and obedient adherence to the prescribed rituals before proceeding to bless the people. This emphasizes the intentionality and completeness of the worship.
A feminine active participle of H5927 (ʻâlâh), meaning "a step or (collectively, stairs, as ascending); usually a holocaust (as going up in smoke)." These sacrifices were entirely consumed by fire on the altar, symbolizing complete dedication, surrender, and atonement to God. The smoke "ascended" to God, representing the worshiper's total devotion and the propitiation for sin. David's offering of these signifies his and the nation's absolute submission and dedication to Yahweh.
Properly meaning "requital," i.e., a (voluntary) sacrifice in thanks. These sacrifices were characterized by a portion being given to God, a portion to the priests, and the remainder consumed by the worshiper and their family in a communal meal. They symbolized fellowship, thanksgiving, and the establishment or restoration of harmonious relationship with God. David's inclusion of these underscores the joyful communion and covenantal peace established with God in Jerusalem.
(Yᵉhôvâh), meaning "(the) self-Existent or Eternal; Jehovah, Jewish national name of God," and H6635 (tsâbâʼ), meaning "a mass of persons (or figuratively, things), especially reg. organized for war (an army); by implication, a campaign, literally or figuratively (specifically, hardship, worship)." This majestic divine title emphasizes God's sovereignty and omnipotence. "Sabaoth" (hosts) can refer to heavenly armies (angels) or earthly armies, signifying God's command over all cosmic and earthly powers. When David blesses in this name, he invokes the absolute authority and irresistible might of the Almighty God, giving immense weight and certainty to the blessing pronounced upon the people.
Verse Breakdown
"And as soon as David had made an end of offering burnt offerings and peace offerings"
This opening clause highlights the culmination of the elaborate and meticulously performed sacrificial ritual. It underscores David's personal involvement and leadership in the nation's worship, ensuring that all prescribed offerings—signifying both atonement and fellowship—were fully completed. This act prepared the people spiritually for a renewed and proper relationship with God in His newly established dwelling place in Jerusalem.
"he blessed the people"
This action emphasizes David's significant role as both king and spiritual leader. A blessing pronounced by a divinely appointed leader was not merely a wish but a performative declaration, carrying divine authority and conveying God's favor and prosperity. This blessing was extended to the entire assembly, signifying God's benevolent favor upon the whole nation of Israel, now united under David's righteous leadership and God's presence in Jerusalem.
"in the name of the LORD of hosts"
This crucial phrase clarifies the ultimate source and authority of the blessing. David was not blessing from his own inherent power or goodwill, but rather as a divinely appointed conduit for God Himself. By invoking the majestic and powerful title "LORD of hosts," David affirmed God's supreme authority, His sovereign power over all creation (both heavenly and earthly armies), and His unwavering faithfulness to His covenant promises. The blessing was therefore an authoritative declaration of God's benevolent will and active bestowal of favor upon His people.
Literary Devices
The verse employs several significant literary devices that enrich its meaning and impact. Symbolism is paramount, with the Ark of the Covenant representing God's tangible presence among His people, and the various sacrifices symbolizing the prescribed means of approaching and communing with a holy God. David's actions are imbued with profound Ritual Significance, as the meticulously performed offerings and the subsequent blessing mark the culmination of a sacred national event, formally establishing a new era of worship centered in Jerusalem under Davidic rule. The phrase "LORD of hosts" functions as a powerful Divine Epithet, emphasizing God's omnipotence, sovereign authority, and His control over all cosmic and earthly forces, thereby lending immense weight and certainty to David's blessing. Furthermore, the entire scene functions as a Theophany (manifestation of God), not necessarily through a visual appearance, but through the tangible evidence of God's presence in the Ark, His acceptance of the sacrifices, and the authoritative blessing pronounced in His name, confirming His favor upon His people and His chosen king.
Theological and Thematic Connections
2 Samuel 6:18 powerfully connects the Old Covenant practices of sacrifice and blessing to the overarching themes of God's active presence, His unwavering covenant faithfulness, and the vital role of divinely appointed leadership in mediating divine favor. David's actions, particularly his dual role as king and spiritual leader, prefigure the ultimate High Priest and King who would perfectly fulfill these roles. The meticulous attention to ritual underscores the holiness of God and the necessary reverence required in approaching Him, while the subsequent blessing highlights God's profound desire for intimate fellowship and prosperity with His people when they walk in obedience. This moment solidifies Jerusalem's identity as the spiritual heart of Israel, the sacred place where God chose to dwell among His people, a concept that would later be expanded upon in prophetic literature and ultimately fulfilled in the person and work of Jesus Christ.
Reflection and Application
David's actions in 2 Samuel 6:18 provide a profound and enduring model for both corporate worship and individual devotion. His meticulous attention to the sacrificial offerings before blessing the people reminds us that true blessing flows from a posture of reverence, obedience, and complete dedication to God. Our worship, whether personal or communal, should be marked by intentionality, a deep understanding of God's holiness, and a heart fully yielded to the Lord. Just as David, as king, acted as a conduit for God's blessing, those in positions of leadership today—whether in the church, family, or community—are called to seek God's will diligently and strive to be faithful channels of His grace and truth. This verse encourages us to recognize that all true and enduring blessings originate solely from the "LORD of hosts," the sovereign, omnipotent, and covenant-keeping God. This recognition should prompt us to continually seek His face, live in a manner that honors Him, and express profound gratitude for His boundless goodness and unwavering faithfulness in our lives. Furthermore, it challenges us, as believers, to consider how we can actively be a blessing to others, speaking words of life, encouragement, and truth that genuinely reflect God's character and His redemptive purposes in the world.
Questions for Reflection
FAQ
What is the significance of David offering both "burnt offerings" and "peace offerings" before blessing the people?
The offering of both "burnt offerings" ('olah) and "peace offerings" (shelamim) is profoundly significant in this context. The burnt offering symbolized complete dedication, atonement, and propitiation for sin, signifying the nation's total surrender and devotion to God. It was entirely consumed by fire on the altar, representing a complete giving of oneself to the Lord. The peace offering, on the other hand, symbolized fellowship, communion, and thanksgiving. Portions of this offering were eaten by the worshipers, signifying a shared meal with God and the establishment or restoration of a harmonious relationship. By offering both, David ensured that the entire spectrum of Israel's relationship with God was represented: atonement and complete dedication for any sin or impurity, followed by joyful communion and thanksgiving for God's presence and blessing. This comprehensive act of worship prepared the people to receive God's blessing and reinforced the covenant relationship, as detailed in texts like Leviticus 1 and Leviticus 3.
Christ-Centered Fulfillment
2 Samuel 6:18, with David acting as a priest-king, offering sacrifices and blessing the people, profoundly foreshadows the ultimate work of Jesus Christ. David's temporary and repeated animal sacrifices, which could only cover sins, point directly to the singular, perfect, and eternal sacrifice of the Lamb of God, who takes away the sin of the world. Unlike David's offerings, Christ's self-offering on the cross achieved complete and final atonement, providing true peace and reconciliation between God and humanity, as powerfully articulated in Hebrews 9:11-14. Furthermore, David's role as the one who blesses the people in the name of the LORD of hosts finds its ultimate fulfillment in Jesus, our Great High Priest (Hebrews 4:14) and King, who continually intercedes for us and bestows upon us "every spiritual blessing in the heavenly places" (Ephesians 1:3). The Ark's arrival in Jerusalem symbolized God's presence among His people; in Christ, God's presence is fully and eternally manifested, for He is Emmanuel, "God with us" (Matthew 1:23). Through Christ, we enter into a new covenant of peace, receiving not just a temporal blessing but eternal life and an unbreakable fellowship with the LORD of hosts, made possible by His finished work.