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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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
So it is that he who of all philosophers so praised truth, Plato, gave new life to the dying ember of Hebrew philosophy by condemning a life spent in revelry. “When I arrived,” he said, “what is here called a life of pleasure, filled with Italian and Syracusan meals, was very repulsive to me. It is a life in which one gorges oneself twice a day, sleeps not only during the night, and engages in all the pastimes that go with this sort of life. No one upon earth could ever become wise in this way, if from his youth he had followed such pursuits as these, nor would he ever attain in that way any reputation for an excellent physique.” Surely, Plato was not unacquainted with David, who, when he was settling the holy ark in the middle of the tabernacle of his city, made a feast for all his obedient subjects and “before the face of the Lord, distributed to all the multitude of Israel, both men and women, to everyone, a cake of bread and baked bread and pancakes from the frying pan.” This food sufficed, this food of Israel; that of the Gentiles is extravagance.
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Summary
2 Samuel 6:19 culminates the triumphant return of the Ark of the Covenant to Jerusalem, portraying King David's exemplary generosity and pastoral care for his people. Following a grand procession, fervent worship, and David's blessing of the nation, the king personally distributed abundant provisions—a cake of bread, a generous portion of meat, and a sweet cake—to every man and woman among the vast multitude of Israel. This act of communal feasting solidified the nation's joy and unity, marking the successful establishment of God's dwelling presence in the capital and reinforcing David's role as a shepherd-king who ministers comprehensively to the physical and spiritual needs of his flock.
Context
Literary Context
This verse serves as the concluding act of a pivotal narrative in 2 Samuel 6, which meticulously details the solemn and ultimately joyous relocation of the Ark of the Covenant from the house of Obed-Edom to Jerusalem. The chapter begins with a tragic misstep and divine judgment upon Uzzah for touching the Ark (2 Samuel 6:6-7), leading to a period of fear and the Ark's temporary stay in Obed-Edom's house. However, upon witnessing God's evident blessing on Obed-Edom's household (2 Samuel 6:11-12), David renews the effort with proper reverence and great celebration. The subsequent procession involves numerous sacrifices, David's zealous dancing before the Lord (2 Samuel 6:14), and his blessing of the people in the name of the Lord (2 Samuel 6:18). Verse 19, therefore, is the capstone of this national celebration, demonstrating the communal feasting that often accompanied significant covenant renewals or acts of worship, ensuring that all participants shared in the joy and tangible blessing of God's renewed presence.
Historical & Cultural Context
The Ark of the Covenant was the most sacred object in ancient Israel, symbolizing God's throne, His active presence among His people, and the covenant He made with them at Sinai (Exodus 25:22). Its relocation to Jerusalem was a strategic and theological move by David, establishing the city not only as the political capital but also as the spiritual center of Israel. The distribution of food, particularly bread, meat, and a sweet cake, was typical of covenant renewal ceremonies or peace offerings (Hebrew: zevach shlamim). In such offerings, a portion of the sacrificed animal was returned to the worshipper to be eaten in a celebratory meal before the Lord (Leviticus 7:15). This communal meal signified fellowship with God and with one another, reinforcing national unity and shared participation in divine blessing. David's act here mirrors the role of a benevolent king and priest, ensuring the well-being and inclusion of all his subjects in this sacred and joyous event.
Key Themes
This verse powerfully encapsulates several key themes central to the narrative of 2 Samuel and David's reign. It highlights God's Presence and Blessing, as the entire celebration revolves around the Ark, the tangible symbol of Yahweh's dwelling among His people. The abundance of food distributed underscores Divine Provision and Generosity, reflecting God's goodness mediated through His chosen king. David's meticulous distribution "to every one" emphasizes Inclusivity and Unity, ensuring that the joy and blessing of God's presence were shared by all segments of society, "as well to the women as men," fostering a deep sense of communal identity. Finally, the verse showcases Righteous Leadership and Pastoral Care, demonstrating David's commitment not only to spiritual acts of worship and blessing but also to the practical welfare of his people, embodying the ideal of a king who shepherds his flock with both spiritual and physical provision.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to be smooth (figuratively); by implication (as smooth stones were used for lots) to apportion or separate." Here, it signifies David's deliberate and systematic act of distributing or dividing the provisions among the multitude. It implies an orderly and equitable sharing.
Referring to "a cake (as usually punctured)." This term denotes a special type of bread, often a round or perforated loaf, typically associated with offerings or festive occasions. It suggests a more refined or prepared item than simple, everyday bread, indicating the celebratory nature of the distribution.
Meaning "something closely pressed together, i.e. a cake of raisins or other comfits." While the KJV translates this as "flagon [of wine]," the Hebrew word ʾashîyshâh is more accurately understood as a "cake of raisins" or "cake of pressed dates," as supported by its usage in passages like Song of Solomon 2:5 and Hosea 3:1. This interpretation means David distributed three types of solid food items, emphasizing the richness, sweetness, and abundance of the festive meal rather than a drink. This alternative understanding highlights the lavish and celebratory nature of the provisions, symbolizing the "sweetness" of God's presence and blessing.
Verse Breakdown
"And he dealt among all the people, [even] among the whole multitude of Israel"
This phrase emphasizes the comprehensive and inclusive nature of David's generosity. The verb "dealt" (Hebrew: châlaq) signifies a deliberate and systematic act of apportionment or distribution. The repetition of "all the people" and "whole multitude" underscores that no one present was overlooked, highlighting the king's commitment to communal participation and shared blessing.
"as well to the women as men"
This specific inclusion is highly significant, demonstrating that David's provision extended beyond the male heads of households to every individual, regardless of gender. In a patriarchal society, this detail highlights the extraordinary inclusivity of the celebration and David's equitable care for all his subjects, ensuring that every member of the community partook in the joy.
"to every one a cake of bread, and a good piece [of flesh], and a flagon [of wine]"
This clause details the specific provisions distributed. As elaborated in the "Key Word Analysis," these items represent a rich, festive meal: a special loaf of bread, a generous portion of meat (likely from the peace offerings), and a sweet cake (raisin or date cake). The quantity and variety signify abundance and the celebratory nature of the occasion, akin to a shared feast in God's presence, marking a moment of national joy and divine favor.
"So all the people departed every one to his house"
This concluding statement indicates the successful completion of the celebration and the orderly dispersal of the multitude. Having partaken in the sacred feast and received the king's blessing and tangible provision, the people returned home, their hearts filled with joy, satisfaction, and a renewed sense of communal identity from participating in such a momentous national and spiritual event.
Literary Devices
The verse employs several Literary Devices to convey its profound message. Repetition is prominently featured in the phrase "all the people... whole multitude... every one," which serves to powerfully emphasize the universal scope of David's generosity and the complete inclusivity of the celebration. This repetition not only reinforces the idea that no one was excluded but also creates a palpable sense of communal unity and shared experience. The detailed enumeration of the provisions—"a cake of bread, and a good piece [of flesh], and a flagon [of wine]"—functions as a form of Merism or Synecdoche, where specific, representative parts are listed to evoke the whole concept of a lavish and abundant feast, thereby highlighting the richness and festive nature of the distribution. Furthermore, the very act of distributing food itself carries potent Symbolism, representing not only David's exemplary pastoral care and benevolent leadership but also the tangible divine blessing and abundant provision that flow from God's presence among His people, transforming a sacred ritual into a deeply satisfying and joyful experience for every individual.
Theological and Thematic Connections
The distribution of food by David after the Ark's arrival is far more than a simple act of charity; it is a profound theological statement. It signifies the tangible blessings that accompany God's presence and the proper worship of Him. The feast is a communal expression of joy and fellowship, mirroring the covenant meals where God's people shared in His bounty and celebrated His faithfulness. This act of abundant provision by the king, following his blessing in the Lord's name, underscores the divine principle that true leadership involves both spiritual guidance and practical, physical care for the flock. It is a foretaste of the abundant life found in God's kingdom, where physical and spiritual needs are met, and all are invited to partake in the celebration of His goodness and the joy of His dwelling presence.
Reflection and Application
2 Samuel 6:19 offers timeless lessons for believers today, providing a powerful model for leadership and personal conduct. David's profound generosity, flowing from a heart aligned with God and overflowing with joy, reminds us that spiritual celebrations and encounters with God's presence are often accompanied by tangible expressions of care, hospitality, and provision, ensuring that no one is left out of the joy and blessing. In our own lives and communities, this verse challenges us to consider how we can extend practical generosity and radical inclusivity, especially when celebrating God's goodness or experiencing His manifest presence. It calls us to foster environments of shared blessing and communal unity, recognizing that the abundance God provides is often intended to be distributed, creating deeper bonds of fellowship and demonstrating His love. The satisfaction of the people departing to their homes underscores the peace, contentment, and spiritual fulfillment that come from participating in God's redemptive work and receiving His comprehensive provision.
Questions for Reflection
FAQ
What was the significance of the specific food items distributed by David?
The distribution of "a cake of bread, and a good piece [of flesh], and a flagon [of wine]" (more accurately, a sweet cake or raisin cake) was highly symbolic and culturally significant. The meat likely came from the peace offerings (Hebrew: zevach shlamim), which were unique among sacrifices in that a portion was returned to the worshippers to be eaten in a celebratory meal before the Lord. This communal feasting signified fellowship with God and shared blessing, underscoring the covenant relationship. The bread and sweet cake further emphasized the festive and abundant nature of the occasion, indicating a lavish celebration rather than mere sustenance. It underscored David's generosity and the profound joy of God's presence being established in Jerusalem, a moment of national rejoicing and divine favor.
Why was David so intent on distributing food to "all the people, as well to the women as men"?
David's meticulous and inclusive distribution highlights his role as a shepherd-king who genuinely cared for the welfare of every individual in his flock. In a society where public feasts might sometimes prioritize men or heads of households, David's specific mention of "women as men" underscores his commitment to ensuring that the joy and tangible blessings of the Ark's arrival were shared by everyone, without exception. This act fostered national unity, reinforced his benevolent and equitable leadership, and ensured that the celebration of God's presence was a truly communal experience for the entire nation of Israel, demonstrating a holistic approach to leadership that extended beyond spiritual duties to practical care.
Christ-Centered Fulfillment
2 Samuel 6:19, with its depiction of David's generous provision and the communal feast celebrating God's presence, powerfully foreshadows the ultimate provision found in Jesus Christ. David, as a king after God's own heart, provides physical sustenance to his people, much like a shepherd feeds his flock. This act points forward to Jesus, the Good Shepherd, who not only provides spiritual nourishment but also miraculously fed thousands, demonstrating His divine power and compassion (Matthew 14:19). More profoundly, Jesus declares Himself to be the "Bread of Life" (John 6:35), offering eternal sustenance that truly satisfies the soul, far surpassing any earthly bread or meat. The celebratory meal in 2 Samuel 6 also anticipates the New Covenant meal—the Lord's Supper or Eucharist—instituted by Christ Himself (Luke 22:19; 1 Corinthians 11:23-26). In this sacred meal, believers partake of the body and blood of Christ, remembering His ultimate sacrifice and celebrating His abiding presence. Just as David's feast brought joy and unity to Israel, Christ's provision brings reconciliation, abundant life (John 10:10), and eternal fellowship with God, culminating in the great marriage supper of the Lamb.