2 Samuel 6:1-23

Joy in Holy Worship

If you ever want to cause a major debate amongst professing Christians, bring up the topic of how we are to worship. During my time in seminary, after language quizzes or tests, we would all meet until they were ready to be graded in the common area. Obviously, after the initial anxiety of “did you parse this very correct?” what does logos mean again?” begin to fade away, rampant discussion would take hold.

Without a doubt, the issue of how we worship would be brought up weekly, if not twice a week. Some in evangelicalism are convinced that if God did not say it was forbidden, then it is permissible, meaning, “God did not say we cannot have rock bands, slide shows, fog machines, secular songs, dramas, flags waving about, prophetic painting, and so on, therefore, let us worship how we want.” The issue is, God did tell us how he ought to be worshipped.

God gave us a standard, or a rubric, of how we worship him. Like a musician who sets his masterpiece to a particular key, so also God has set forth how we ought to worship him. When we fail to worship as God dictates, we end up like Nadab and Abihu, or as in the present text, like Uzzah.

Question posed, “How holy is your God?”

the return of holy worship (6:1-4)

the rejoicing of holy worship (6:5-15)

the response of holy worship (6:16-23)

[1] the return of holy worship (6:1-4)

If you were curious as to what the theme of the text was, it is focused upon the ark. In total, the ark is referenced 13 times in this passage alone. It is labeled as the ark of God 7 times, the ark of the Lord 5 times and just the ark once.

The significance of the ark stretches back all the way to the Book of Exodus. It is significant in that it portrays the Lord’s sovereign rule and kingship over the people. God was not incarnate in the ark, but, as Calvin notes, “the ark was a standing witness that God wanted to dwell in the midst of his people” (Calvin, Sermons on 1-2 Samuel). God dwelled amidst His people.

The ark represents firstly, God’s rule. It was also closely related to the warrior aspect of the Lord as well. Hence, it says in verse 2 “the name of the Lord of hosts.” God was with David and went before him to go to battle. The King of Kings, the Lord of Hosts is the one who goes and fights on behalf of His people.

Secondly, the ark represents reconciliation. The ark was made out of acacia wood and also had placed on it the “mercy seat.” The mercy seat in Hebrew meant “atonement covering” where reconciliation between a sinner and God would take place.

In Leviticus 16:14–15 the High Priest was to “take some of the blood of the bull and sprinkle it with his finger on the front of the mercy seat on the east side, and in front of the mercy seat he shall sprinkle some of the blood with his finger seven times. “Then he shall kill the goat of the sin offering that is for the people and bring its blood inside the veil and do with its blood as he did with the blood of the bull, sprinkling it over the mercy seat and in front of the mercy seat.”

Thirdly, the ark represents the Lord’s revelation. The ark itself carried the covenant of God, hence it is often called the ark of the covenant. The tablets were etched by the finger of God. God’s very own revelation was dictated to the people and placed into the ark.

Fourthly, the ark was an object of reverence. It dictated and guided the worship for the people of Israel as well. In Moses’ wilderness prayer we are told in Numbers 10:35–36“And whenever the ark set out, Moses said, “Arise, O Lord, and let your enemies be scattered, and let those who hate you flee before you.” And when it rested, he said, “Return, O Lord, to the ten thousand thousands of Israel.”” The ark was closely related to the presence of the Lord.

In a way, the ark looked forward to Christ. It looked forward to Christ because he would come in bodily form and dwell among His own people. It looked forward to Christ because God’s covenantal, binding document, which Christ Himself would fulfill, were contained in it. It looked forward to Christ because it contained the Word of God, as Christ is the Word Incarnate. It looked forward to Christ because he Himself would come and make atonement on behalf of the elect. It looked forward to Christ because, as the Lord of hosts, He conquers His enemies under His feet, as Genesis 3:15 looked forward to.

We are therefore told where the ark came from, Baale-judah. Baale-judah was another name for Kiriath-jearim. It was located about 10 kilometers northwest from Jerusalem. It would have been a rather lengthy foot journey for men to take, especially carrying the ark. There as also a river that ran in the valley from the two locations, perhaps easier to travel along as it would have led them directly to Jerusalem.

The transportation of the ark of God differs from the manner in which was directed through the prophet Moses. In Exodus 25:12–14 we are told, “You shall cast four rings of gold for it and put them on its four feet, two rings on the one side of it, and two rings on the other side of it. You shall make poles of acacia wood and overlay them with gold. And you shall put the poles into the rings on the sides of the ark to carry the ark by them.”

In Exodus 37:5 the purpose of the poles was so that the priests would have a spot to carry, “and put the poles into the rings on the sides of the ark to carry the ark.” For some odd reason, whether due to excitement or rash decision making, the chosen men of Israel decide to follow the precedent set by the Philistines to take the ark on a cart of sorts. This is recalled in 1 Samuel 6:7 “Now then, take and prepare a new cart and two milk cows on which there has never come a yoke, and yoke the cows to the cart, but take their calves home, away from them.”

Already, the ark was not being prepared or consecrated in the manner it should have. We have thus set the stage for the reasons why the seemingly untimely death of Uzzah takes place. It should give us pause in our own lives about how we approach the Lord in terms of worship. Are we recognizing that God is holy? You as a sinner are so separated from God that the smallest, most miniscule moment of His presence would put you to death. Only because of Christ can we stand in the presence of a holy God.

Also, are we worshipping God in the way that He has dictated to us? WCF 21.1 tells us,

“the acceptable way of worshipping the true God is instituted by himself, and so limited by his own revealed will, that he may not be worshipped according to the imaginations and devices of men, or the suggestions of Satan, under any visible re presentation, or any other way not prescribed in the holy scripture.”

God does not desire humanly invented styles of worship. God gave us His Word on how he ought to be worshipped and we ought to reciprocate how we worship God and conform it accordingly. We see the effect of worshipping God the correct way with David and the incorrect way with Uzzah.

[2] the rejoicing of holy worship (6:5-15)

Those of you who have either read or listened to the lecture on The Holiness of God by R. C. Sproul have heard his exposition of this passage, which I will be borrowing from because it is incredibly accurate and precise. For the unbeliever, this seems like a rash, uncaring, and unloving act from a vengeful God. For most evangelicals, this seems like a rash, uncaring, and unloving act from a vengeful God. People are keen to keep the Old and New Testaments separate from one another, and this is one of the fallings behind it.

What this passage implicitly demonstrates is just how true the Scriptures are to the nature of God. No mere man writing a mythical book would place instances like this. Why would anyone worship a God who is so different than mankind? Nonetheless, it expresses the incredible power and holiness of God.

Now we see, first and foremost, the utter worship of God. All of the songs and instruments are coming onto the scene. Where the ark had been, in a sense, in exile, from the people, it is now back among the people. It was the celebration over the victory of the Philistine army, and a victory for bringing the ark back amongst the people.

As the ark is being carted along in the way it should not have been transported, Uzzah puts out his hand to prevent the ark from falling in the mud or dirt, and dies because of it. As Sproul notes in his book and videos, perhaps to Uzzah it was utterly unthinkable that this precious venerated object should touch the dirt filled ground. But what he didn’t take into consideration was that the ground is just dirt. The man who touched it was full of sin.

As Sproul writes, “Uzzah assumed that his hand was less polluted than the earth. But it wasn’t the ground or the mud that would desecrate the ark; it was the touch of man” (107). God did not want the unholy to touch the holy. This was nothing more than a recognition to the people that they are in the presence of God and should operate as such.

David’s reaction to Uzzah touching the ark is of no coincidence. If a sinful man touching the ark meant their death, how could anyone allow the ark to be in the city? David’s posture is fitting. He is “afraid of the Lord” and asks the right question, “How can the ark of the Lord come to me?”

David knew who he was. David laments in Psalm 51:5 “Behold, I was brought forth in iniquity, and in sin did my mother conceive me.” How could David possibly stand before God’s holy presence and not also suffer the same fate of Uzzah?

We should feel the weightiness of God’s holiness on this passage. We are utterly separated from God because of our sins, just as David sings. There are none who do good, there are none who are righteous, all have gone astray and deserve death.

Once again, this occurence points to the direction of Christ. Only Jesus Christ can reconcile us before a holy God. When confronted with the rich young ruler in Matthew 19, as many of you remember, this prideful man boasts in his supposed adherence to the entire Mosaic Law. Yet, he still holds on to his covetousness. Jesus tells him if he really want to be perfect to go and sell all he has. Yet the young man walks away.

So the disciples are puzzled and ask “Who then can be saved?” Jesus answers, “With man this is impossible, but with God all things are possible” (v. 26). The specific reference is to salvation. Only by the power of God can one be saved. Only Jesus Christ the Great High Priest who is God incarnate can bridge the eternal gap between us and God.

Back to the text, the ark is then transported to Obed-edom, who receives blessings from the Lord. And so after a period of time, David retrieves the ark to bring it back into the city. This time, worship is conducted in the appropriate manner. We are given extra details in 1 Chronicles 15:15 “And the Levites carried the ark of God on their shoulders with the poles, as Moses had commanded according to the word of the Lord.” Where previously it was dragged along via cart, this time, it was carried in the right manner by the right people.

The celebration resumes. We are told David would take six steps and pause. This could perhaps be a reference to the six days of creation with a type of Sabbath rest being played out. Whatever the case, the ark makes its way through the city.

We are told that David was wearing a linen ephod. David was not of the Levites and therefore was not permitted to be a priest according to that order. Yet, we know that the mysterious figure, Melchizedek, was the previous king of Salem during the time of Abraham. Furthermore, we will see the promises given to David in 2 Samuel 7 of an eternal kingship. David himself with write Psalm 110 which the author of Hebrews would quote concerning Jesus, Psalm 110:4 “The Lord has sworn and will not change his mind, “You are a priest forever after the order of Melchizedek.””

As a foreshadowing of Christ, David temporarily fulfills the three-fold offices of Christ, prophet, priest, and king. We already know he was anointed as king. He wears the priestly ephod representing a priestly function out of accordance with the Aaronic line and in accordance with Melchizedek. And we see him acting as a prophet in proclaiming God’s truths in the Psalms.

Once again, the reality of Jesus Christ, the son of David, according to his genealogy, the King of the Jews, as a mocking inscription by the hands of the Romans, and the great prophet as many recognized comes in shadowy form here in 2 Samuel 6. It is an anticipation of the Great Redeemer, and the only redeemer of God’s elect who is the Lord Jesus Christ.

[3] the response of holy worship (6:16-23)

You may be thinking to yourself? Wait, didn’t we just talk about right worship and know we have a passage with David dancing? Does that mean dancing is authorized in worship? There is a difference between descriptive and prescriptive parts of Scripture. This is not condoning ecstatic exercises of personal worship. Rather, what it is pointing at is the right heart when it comes to worship.

David was acting out of joy. We, and I believe rightly so, in the Reformed Presbyterian camp, tend to have the label of “the frozen chosen.” Unfortunately, many are so saturated with doctrine that their heart is not saturated with Christ-like joy. David’s response shows us that worship ought to invoke heartfelt, biblical, and theological emotions that respond to the Good News of the Gospel. As one commentator writes,

“David danced in the joyful assurance of God’s approving smile because of the grace represented by the ark of the covenant. When believers today hear the scriptural assurance of pardon in Christ, and sing hymns that celebrate Christ’s atoning blood and our justification through faith alone, our hearts ought barely to contain the joy that these gospel truths rightly stir.” (Phillips, 2 Samuel, 117).

When we come to worship the Lord we do so with joy. The whole liturgy of worship is to captivate our hearts and minds in order to redirect our affections towards the Lord. And we do this despite how others around us may feel. We worship in the presence of the Lord amidst a world that is increasingly hostile against Christianity. Here in 2 Samuel 6, we see that attitude from Michal.

Not everyone takes a liking to David’s celebration. We are unsure of the cause of the hostility between David and Michal. Yet the author of the text makes it certain that this is the daughter of Saul, as it states three times in vv. 16-23. Not Michal, the king’s wife. Not Michal, David’s wife but the daughter of Saul.

There are a few reasons why the focus is upon Michal’s heritage. First, it recognizes that the old era has passed away. The kingdom of Saul is no more. There are no more heirs to Saul’s kingdom, only a daughter remains who would not be permitted to take the crown. Second, it passively asserts that Michal is perhaps no longer David’s wife. Although David had asked for her return in 2 Samuel 3:14-16, we are drawn away from the union they once shared. Thirdly, it acted as a judgment against the house of Saul. In verse 23 we are told that Michal went the remainder of her days with no child. Children are a sign of blessing from the Lord. To be barren is to be accursed.

Michal’s animosity towards David comes in the form of a stern rebuke. Some assume that David was immodest in his dress. The real issue was that Michal’s perception of who David was supposed to be was not matching up with how he conveyed himself. What is meant by this? David was not adorned by worldly standards in royal regalia befitting a king of his time. Rather, he wore just the priestly garments.

Michal’s proud notion of what a king should look like only furthered the animosity between her and her husband. She represents truly the standards of people within the church who despise holy worship to the Lord. Her own piety was nothing more than a lukewarm attitude toward the festivities going around her. Rather than rejoice in this momentous occasion she becomes nitpicky over David’s garments.

Often in the church we can have the same attitude towards others. Rather than looking toward the heart of an individual and rejoicing in their own God-given joy, we look to point out a flaw or two to bring them low. This is common in pastoral ministry as well, and fits within David’s leadership role over the people.

It is estimated that 1 out of 5 seminary graduates will remain in pastoral ministry after five years. That is an alarming attrition rate. Obviously, many things cause this. However, what many have observed is the frequent barrage of spiritual warfare not from outside of the church but from within. A pastor preaches, labors, counsels, and works tirelessly all week and receives criticism, unkind words, and uncharitable behavior.

This is not to have pity on the pastor. As God’s shepherd they are to know the calling set before them. Rather, it demonstrates a criticalness in our own hearts towards others in leadership when we are not getting our way. We have a mind that things should be how we perceive them. Michal, the daughter of Saul, had a worldly and earthly, self-centered focus on how David ought to live.

It shows further the importance of a strong, biblically grounded marriage. Like the attrition rate in pastoral ministry so also are marriage seeing a divorce rate higher each year. God designed marriage to be a one flesh union between a man and a woman (Gen 2:24). Yet it is more than a union, it is a fellowship, true spiritual companionship with another. If we neglect our marriages we neglect the closest ministry we have to us. We neglect a picture of Christ and the church.

Despite Michal’s distaste for David’s behaviour, he continues to honor the Lord. He recognizes that the Lord Himself had set David apart to be over the people, not her father. Therefore, as David exclaims, “I will celebrate before the Lord.”

The ark being now in the city, we see the glorious banquet feast among both women and men alike. We are told “the whole multitude of Israel” were participants in this. The ark which represented the dwelling place with God is now with the people.

We are given a small foretaste into what the New Heavens and New Earth will be like. Men and women from every tribe, tongue, and nation will rejoice in the great marriage feast of the Lamb. As Revelation 21:22–26 tells us, “And I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb. And the city has no need of sun or moon to shine on it, for the glory of God gives it light, and its lamp is the Lamb. By its light will the nations walk, and the kings of the earth will bring their glory into it, and its gates will never be shut by day—and there will be no night there. They will bring into it the glory and the honor of the nations.”

The Lord will dwell again with His own treasured possession. The very people he Himself has called and redeemed. All of those who are “written in the Lamb’s book of life.” And here will be the glorious banquet feast of the Church. Revelation 19:6–8“Then I heard what seemed to be the voice of a great multitude, like the roar of many waters and like the sound of mighty peals of thunder, crying out, “Hallelujah! For the Lord our God the Almighty reigns. Let us rejoice and exult and give him the glory, for the marriage of the Lamb has come, and his Bride has made herself ready; it was granted her to clothe herself with fine linen, bright and pure”— for the fine linen is the righteous deeds of the saints.”

How holy is your God? Do you recognize the magnificent and glorious works of the Lord your God? He has set us and prepared us for the weight of eternal glory found only in Jesus Christ, our blessed hope, our sure foundation, our rock, our Great High Priest, our true and better Adam, the Lord Jesus Christ.