II. Another side of David's character comes beautifully out in his treatment of the men of Jabesh-gilead. That town owed much to Saul (1 Samuel xi.), and its grat.i.tude lasted, and dared much for him. It was a brave dash that they made across Jordan to carry off Saul's corpse from its ignominious exposure; for it both defied the Philistines, and might be construed as hostile to David. But his heart was too true to ancient friendship to do anything but glow with admiring sympathy at that exhibition of affectionate remembrance. Reconciling death had swept away all memories of Saul's insane jealousy, and he owned a brother in every one who showed kindness to the unfortunate king.

If the Jabesh-Gileadites are a pattern of long-memoried grat.i.tude, David's commendation of them is a model of love which survives injuries, and of forgivingness which forgets them. It was as politic as it was generous. Nothing could have been better calculated to attach Saul's most devoted partisans to him than showing that he honoured their faithful attachment to Saul, and nothing could have more clearly defined his own position during his wanderings as being no rebel. The dictates of true policy and those of devout generosity always coincide.

It is ever a blunder to be unforgiving, and mercifulness is always expedient.

But David did not hide his claim to the allegiance of these true hearts. He called on them to transfer their loyalty to himself, and he a.s.serted, not his anointing by Samuel, but his recognition by Judah, the premier tribe, as the motive. No doubt the divine appointment is implied, as it was generally known, but Judah's action is put forward as showing the beginning of the realisation of the divine designation.

The men of Jabesh needed to 'be valiant' if they were to acknowledge him; for it was a far cry to Hebron, and the forces of the rival son of Saul were overrunning the northern districts.

We have to take our sides in the age-long and worldwide warfare between G.o.d's King and the pretenders to His throne, and it often wants much courage to do so when surrounded by antagonists. It seems a long way off to the true monarch, and Abner's army is a very solid reality, and very near. But it is safest to take the side of the distant, rightful king.

III. David's bearing in the face of opposition and rebellion comes out in verses 8-11. Abner, Saul's cousin, who had been in high position when the stripling from Bethlehem fought Goliath, was not capable of the self-effacement involved in acquiescing in David's accession, though he knew that the Lord had 'sworn to David.' So he set up a 'King Do-nothing' in the person of a weak lad, the only survivor of Saul's sons. A strange state of mind that, which struggles against a recognised divine appointment!

But is it only Abner who knew that he was trying to thwart G.o.d's will?

Thousands of us are doing the same, and the attempt answers as well as it did in his case.

The puppet king is named Ishbosheth in the lesson, but I Chronicles viii. 33 and ix. 39 show that his real name was Esh-baal. The former word means 'The man of shame'; the latter, 'The man of Baal.' The existence of Baal as an element in names seems to indicate the incompleteness of the emanc.i.p.ation from idolatry in Saul's time, and the change will then indicate the keener monotheistic conscience of later days. Another explanation is that Baal (' Lord') was in these cases used as a name for Jehovah, and was 'changed at a later period for the purpose of avoiding what was interpreted then as a compound of the name of the Phoenician deity Baal' (Driver, _Notes on Hebrew Text of the Books of Samuel_).

Abner set up his tool in Mahanaim, sacred for its a.s.sociations with Jacob, but, no doubt, recommended to him rather by its position on the east side of Jordan, safe from the attacks of the victorious Philistines. From that fastness he made raids to recover the territory which the victory at Gilboa had won for them. First Gilead, on the same side of the river as Mahanaim; then the territory of the 'Ashurites'--probably a scribe's error for 'Asherites,' the most northern tribe; and then, coming southward, the great plain, with its cities, Ephraim and Benjamin,--in fact, all Israel except Judah's country was reconquered for Saul's house.

The account of the distribution of territory between the two monarchies is broken by the parenthesis in verse 10, which, both by its awkward interposition in the middle of a sentence and by its difficult chronological statements, looks like a late addition.

For seven and a half years David reigned in Hebron, but was rather shut up there than ruling thence. The most noteworthy fact is that he, soldier as he was, took no steps to put down Abner's rebellion. He defended himself when attacked, but that was all. The three figures of David, Ishbosheth, and Abner point lessons. Silent, still, trustful, and therefore patient, David shows us how faith in G.o.d can lead to possessing one's soul in patience till 'the vision' comes. We may have to wait for it, but 'it will surely come,' and what is time enough for G.o.d should be time enough for us. Saul's son was a poor, weak creature, who would never have thought of resisting David but for the stronger will behind him. To be weak is, in this world full of tempters, to drift into being wicked. We have to learn betimes to say 'No,' and to stick to it. Moral weakness attracts tempters as surely as a camel fallen by the caravan track draws vultures from every corner of the sky. The fierce soldier who fought for his own hand while professing to be moved by loyalty to the dead king, may stand as a type of the self-deception with which we gloss over our ugliest selfishness with fine names, and for an instance of the madness which leads men to set themselves against G.o.d's plans, and therefore to be dashed in pieces, as some slim barrier reared across the track of a train would be. To 'rush against the thick bosses of the Almighty's buckler' does no harm to the buckler, but kills the insane a.s.sailant.

ONE FOLD AND ONE SHEPHERD

'Then came all the tribes of Israel to David unto Hebron, and spake, saying, Behold, we are thy bone and thy flesh. 2. Also in time past, when Saul was king over us, thou wast he that leddest out and broughtest in Israel: and the Lord said to thee, Thou shalt feed My people Israel, and thou shalt be a captain over Israel. 3. So all the elders of Israel came to the king to Hebron; and king David made a league with them in Hebron before the Lord: and they anointed David king over Israel. 4. David was thirty years old when he began to reign; and he reigned forty years. 5. In Hebron he reigned over Judah seven years and six months; and in Jerusalem he reigned thirty and three years over all Israel and Judah, 6. And the king and his men went to Jerusalem unto the Jebusites, the inhabitants of the land; which spake unto David, saying, Except thou take away the blind and the lame, thou shalt not come in hither: thinking, David cannot come in hither. 7.

Nevertheless, David took the strong hold of Zion: the same is the city of David. 8. And David said on that day, Whosoever getteth up to the gutter, and smiteth the Jebusites, and the lame and the blind, that are hated of David's soul, he shall be chief and captain. Wherefore they said, The blind and the lame shall not come into the house. 9. So David dwelt in the fort, and called it the city of David. And David built round about from Millo and inward. 10. And David went on, and grew great, and the Lord G.o.d of hosts was with him. 11. And Hiram king of Tyre sent messengers to David, and cedar trees, and carpenters, and masons: and they built David an house. 12. And David perceived that the Lord had established him king over Israel, and that He had exalted his kingdom for His people Israel's sake.'--2 SAMUEL v. 1-12.

The dark day on Gilboa put the Philistines in possession of most of Saul's kingdom. Only in the south David held his ground, and Abner had to cross Jordan to find a place of security for the remnants of the royal house. The completeness of the Philistine conquest is marked, not only by Abner's flight to Mahanaim, but by the reckoning that David reigned for seven and a half years and Ishbosheth two; for these periods must be supposed to have ended very nearly at the same time, and thus there would be about five years before the invaders were so far got rid of that Ishbosheth exercised sovereignty over his part of Israel. It is singular that David should have been left unattacked by the Philistines, and it is probably to be explained by the friendly relations which had sprung up between Achish, king of Gath, and him (1 Samuel xxix.). However that may be, his power was continually increasing during his reign at Hebron over Judah, and at last Abner's death and the a.s.sa.s.sination of the poor phantom king, Ishbosheth, brought about the total collapse of opposition.

I. This pa.s.sage deals first with the submission of the tribes and the reunion of the divided kingdom. A comparison of verse I with verse 3 shows that a formal delegation of elders from all the tribes which had held by Ishbosheth, came to Hebron with their submission. The account in I Chronicles is a _verbatim_ copy of this one, with the addition of a glowing picture of the accompanying feasting and joy. It also places much emphasis on the sincerity of David's new subjects, which needed some endors.e.m.e.nt; for loyalty which has been disloyal as long as it durst, may be suspected. The elders have their mouths full of excellent reasons for recognising David's kingship,--he is their brother; he was their true leader in war, even in Saul's time; he has been appointed by G.o.d to be king and commander. Unfortunately, it had taken the elders seven and a half years to feel the force of these reasons, and probably their perceptions would still have remained dull if Abner and Ishbosheth had lived. But David is both magnanimous and politic, and neither bloodshed nor reproaches mar the close of the strife. Seldom has so formidable a civil war been ended with so complete an amnesty.

Observe the expression that David 'made a league with them... before the Lord.' The Israelitish monarch was no despot, but, in modern language, a const.i.tutional king, between whom and his subjects there was a compact, which he as well as they had to observe. In what sense was it made 'before the Lord'? The ark was not at Hebron, though the priests were; and the phrase is at once a testimony to the religious character of the 'league' and to the consciousness of G.o.d's presence, apart from the symbol of His presence. It points to a higher conception than that which brought the ark to Ebenezer, and dreamed that the ark had brought G.o.d to the army. Modern theories of the religious development of the Old Testament ask us to recognise these two conceptions as successive. The fact is that they were contemporaneous, and that the difference between them is not one of time, but of spiritual susceptibility. Who anointed David for this third time?

Apparently the elders, for priests are not mentioned. Samuel had anointed him, as token of the divine choice and symbol of the divine gifts for his office. The men of Judah had anointed him, and finally the elders did so, in token of the popular confirmation of G.o.d's choice.

So David has reached the throne at last. Schooled by suffering, and in the full maturity of his powers, enriched by the singularly varied experiences of his changeful life, tempered by the swift alternations of heat and cold, polished by friction, consolidated by heavy blows, he has been welded into a fitting instrument for G.o.d's purposes. Thus does He ever prepare for larger service. Thus does He ever reward patient trust. Through trials to a throne is the law for all n.o.ble lives in regard to their earthly progress, as well as in regard to the relation between earth and heaven. But David is not only a pattern instance of how G.o.d trains His servants, but he is a prophetic person; and in his progress to his kingdom we have dimly, but really, shadowed the path by which his Son and Lord attains to His,--a path thickly strewn with thorns, and plunging into 'valleys of the shadow of death' compared with which David's darkest hour was sunny. The psalms of the persecuted exile have sounding through them a deeper sorrow; for they 'testified beforehand the sufferings of Christ.' 'No cross, no crown,' is the lesson of David's earlier life.

II. We have, next, the first victory of the reunited nation. Hebron was too far south for the capital of the whole kingdom. Jerusalem was more central, and, from its position, surrounded on three sides with steep ravines, was a strong military post. David's soldier's eye saw its advantages; and he, no doubt, desired to weld the monarchy together by partic.i.p.ation in danger and triumph. The new glow of national unity would seek some great exploit, and would resent as an insult the presence of the Jebusites in their stronghold. The attack on it immediately follows the recognition of David's kingship. It is not necessary here to discuss the difficulties in verses 6-8; but we note that they give, first, the insolent boast of the besieged, then the twofold answer to it in fact and in word, and last, the memorial of the victory in a proverb. Apparently the Jebusites' taunt is best understood as in the margin of the Revised Version,' Thou shalt not come in hither, but the blind and the lame shall turn thee away,' They were so sure that their ravines made them safe, that they either actually manned their walls with blind men and cripples, or jeeringly shouted to the enemy across the valley that these would do for a garrison. The other possible meaning of the words as they stand in the Authorised Version would make 'the blind and lame' refer to David's men, and the taunt would mean, 'You will have to weed out your men. It will take sharper eyes and more agile limbs than theirs to clamber up here'; but the former explanation is the more probable. Such braggart speeches were quite in the manner of ancient warfare.

Verse 7 tells what the answer to this mocking shout from the ramparts was, David did the impossible, and took the city. Courage built on faith has a way of making the world's predictions of what it cannot do look rather ridiculous. David wastes no words in answering the taunt; but it stirs him to fierce anger, and nerves him and his men for their desperate charge. The obscure words in verse 8, which he speaks to his soldiers, do not need the supplement given in the Authorised Version.

The king's quick eye had seen a practical path for scaling the cliffs up some watercourse, where there might be projections or vegetation to pull oneself up by, or shelter which would hide the a.s.sailants from the defenders; and he bids any one who would smite the Jebusites take that road up, and, when he is up, 'smite.' He heartens his men for the a.s.sault by his description of the enemy. They had talked about 'blind and lame'; that is what they really are, or as unable to stand against the Israelites' fierce and sudden burst as if they were: and furthermore, they are' hated of David's soul.' It is a flash of the rage of battle which shows us David in a new light. He was a born captain as well as king; and here he exhibits the general's power to see, as by instinct, the weak point and to hurl his men on it. His swift decision and fiery eloquence stir his men's blood like the sound of a trumpet. The proverb that rose from the capture is best read as in the Revised Version: 'There are the blind and the lame; he cannot come into the house.' The point of it seems to be that, notwithstanding the bragging Jebusites, he did 'come into the house'; and so its use would be to ridicule boasting confidence that was falsified by events, as the Jebusites' had been. It was worth while to record the boast and its end; for they teach the always seasonable lesson of the folly of over-confidence in apparently impregnable defences. It is a lesson of worldly prudence, but still more of religion. There is always some 'watercourse' overlooked by us, up which the enemy may make his way.

Overestimate of our own strength and its companion folly, flippant underestimate of the enemy's power, are, in all worldly affairs, the sure precursors of disaster; and in the Christian life the only safe temper is that of the man who 'feareth always,' as knowing his own weakness and the strength of his foe, and thereby is driven to that trust which casts out fear.

On the other hand, David's exploit reads us anew the lesson that to the Christian soldier there is nothing impossible, with Jesus Christ for our Captain. There are many unconquered fortresses of evil still to be carried by a.s.sault, and they look steep and inaccessible enough; but there is some way up, and He will show it us. For our own personal struggle with sin, and for the Church's conflict with social evils, this story is an encouragement and a prophecy.

Jerusalem was captured by a reunited nation with its king at its head.

As long as our miserable divisions weaken and disgrace us, the Church fights at a disadvantage; and the h.o.a.ry fortresses of the foe will not be won till Judah ceases to vex Ephraim, and Ephraim no more envies Judah, but all Christ's servants in one host, with the King known by each to be with them, make the a.s.sault.

III. We have, lastly, the growth of the kingdom. I pa.s.s over topographical questions, which need not concern us here. The points recorded are David's establishment in the stronghold, his additions to the city, his increasing greatness and its reason in the presence and favour of 'the G.o.d of hosts,' the special instance of this in the friendly intercourse with Hiram of Tyre and the employment of Tyrian workmen, and the recognition of the source and the purpose of his prosperity by the devout king. We see here the conditions of true success,--'The Lord, the G.o.d of hosts, was with him.' We see also the right use of it,--'David perceived that the Lord had established him king.' He was not puffed up into self-importance by his elevation, but devoutly and clearly saw who had set him in his lofty place. And, as he traced his royalty to G.o.d, so he recognised that he had received it, not for himself, but as a trust to be used, not in self-indulgence, but for the national good,--'and that He had exalted his kingdom for His people Israel's sake.' Whosoever holds firmly by these two thoughts, and lives them, will adorn his position, whatever it may be, and will be one of G.o.d's crowned kings, however obscure his lot and small his duties. He who lacks them will misuse his gifts and mar his life, and the more splendid his endowments and the higher his position, the more conspicuous will be his ruin and the heavier his guilt.

DEATH AND LIFE FROM THE ARK

'Again, David gathered together all the chosen men of Israel, thirty thousand. 2. And David arose, and went with all the people that were with him from Baale of Judah, to bring up from thence the ark of G.o.d, whose name is called by the name of the Lord of hosts that dwelleth between the cherubims. 3. And they set the ark of G.o.d upon a new cart, and brought it out of the house of Abinadab that was in Gibeah: and Uzzah and Ahio, the sons of Abinadab, drave the new cart. 4. And they brought it out of the house of Abinadab which was at Gibeah, accompanying the ark of G.o.d: and Ahio went before the ark. 5. And David and all the house of Israel played before the Lord on all manner of instruments made of fir wood, even on harps, and on psalteries, and on timbrels, and on cornets, and on cymbals. 6. And when they came to Nachon's thrashing-floor, Uzzah put forth his hand to the ark of G.o.d, and took hold of it; for the oxen shook it. 7. And the anger of the Lord was kindled against Uzzah; and G.o.d smote him there for his error; and there he died by the ark of G.o.d. 8. And David was displeased, because the Lord had made a breach upon Uzzah: and he called the name of the place Perez-uzzah to this day. 9. And David was afraid of the Lord that day, and said, How shall the ark of the Lord come to me? 10.

So David would not remove the ark of the Lord unto him into the city of David: but David carried it aside into the house of Obed-edom the Gitt.i.te. 11. And the ark of the Lord continued in the house of Obed-edom the Gitt.i.te three months: and the Lord blessed Obed-edom, and all his household. 12. And it was told king David, saying, The Lord hath blessed the house of Obed-edom and all that pertaineth unto him, because of the ark of G.o.d. So David went and brought up the ark of G.o.d from the house of Obed-edom into the city of David with gladness.'-2 SAMUEL vi. 1-12.

I. The first section (verses 1-5) describes the joyful reception and procession. The parallel account in 1 Chronicles states that Baalah, or Baale, was Kirjath-jearim. Probably the former was the more ancient Canaanitish name, and indicates that it had been a Baal sanctuary. If so, the presence of the ark there was at once a symbol and an omen, showing Jehovah's conquest over the obscene and b.l.o.o.d.y G.o.ds of the land, and forecasting His triumph over all the G.o.ds of the nations.

Every Baale shall one day be a resting-place of the ark of G.o.d. The solemn designation of the ark, as 'called by the Name, the name of the Lord of Hosts, that dwelleth between the cherubim,' is significant on this, its reappearance after so long eclipse, and, by emphasising its awful sanct.i.ty, prepares for the incidents which are to follow. The manner of the ark's transport was irregular; for the law strictly enjoined its being carried by the Levites by means of bearing-poles resting on their shoulders; and the copying of the Philistines' cart, though a new one was made for the purpose, indicates the desuetude into which the decencies of worship had fallen in seventy years. In 1 Chronicles, the singular words in verse 5, which describe David as playing before the Lord on the very unlikely things for such a purpose,' all manner of instruments of fir wood,' become 'with all their might: even with songs' which seems much more reasonable. A slight alteration in three letters and the transposition of two would bring our text into conformity with I Chronicles, and the conjectural emendation is tempting. Who ever heard of fir-wood musical instruments?

The specified ones which follow were certainly not made of it, and songs could scarcely fail to be mentioned.

At all events, we see the glad procession streaming out of the little city buried among its woods; the cart drawn by meek oxen, and loaded with the unadorned wooden chest, in the midst; the two sons or descendants of its faithful custodian honoured to be the teamsters; the king with the harp which had cheered him in many a sad hour of exile; and the crowd 'making a joyful noise before the Lord,' which might sound discord in our ears, as some lifted up shrill songs, some touched stringed instruments, some beat on timbrels, some rattled metal rods with movable rings, and some clashed cymbals together. It was a wild scene, in which there was a dangerous resemblance to the frantic jubilations of idolatrous worship. No doubt there were true hearts in that crowd, and none truer than David's. No doubt we have to beware of applying our Christian standards to these early times, and must let a good deal that is sensuous and turbid pa.s.s, as, no doubt, G.o.d let it pa.s.s. But confession of sin in leaving the ark so long forgotten would have been better than this tumultuous joy; and if there had been more trembling in it, it would not have pa.s.sed so soon into wild terror.

Still, on the other hand, that rejoicing crowd does represent, though in crude form, the effect which the consciousness of G.o.d's presence should ever have. His felt nearness should be, as the Psalmist says, 'the gladness of my joy.' Much of our modern religion is far too gloomy, and it is thought to be a sign of devotion and spiritual-mindedness to be sad and of a mortified countenance.

Unquestionably, Christianity brings men into the continual presence of very solemn truths about themselves and the world which may well sober them, and make what the world calls mirth incongruous.

'There is no music in the life That rings with idiot laughter solely.'

But the Man of Sorrows said that His purpose for us was that 'His joy might remain in us, and that our joy might be full'; and we but imperfectly apprehend the gospel if we do not feel that its joys 'much more abound' than its sorrows, and that they even burn brightest, like the lights on safety-buoys, when drenched by stormy seas.

II. The second section contains the dread vindication of the sanct.i.ty of the ark, which changed joy into terror, and silenced the songs. At some bad place in the rocky and steep track, the oxen stumbled or were restive. The spot is called in Samuel 'the threshing-floor of Nachon,'

but in Chronicles the owner is named 'Chidon.' As the former word means 'a stroke' and the latter 'destruction,' they are probably not to be taken as proper names, but as applied to the place after this event.

The name given by David, however--Perez-uzzah--proved the more permanent 'to this day.' Uzzah, who was driving while his brother went in front to pilot the way, naturally stretched out his hand to steady his freight, just as if it had been a sack of corn; and, as if he had touched an electric wire, fell dead, as the story graphically says, 'by the ark of G.o.d.' What confusion and panic would agitate the joyous singers, and how their songs would die on their lips!

What harm was there in Uzzah's action? It was most natural, and, in one point of view, commendable. Any careful waggoner would have done the same with any valuable article he had in charge. Yes; that was just the point of his error and sin, that he saw no difference between the ark and any other valuable article. His intention to help was right enough; but there was profound insensibility to the awful sacredness of the ark, on which even its Levitical bearers were forbidden to lay hands.

All his life Uzzah had been accustomed to its presence. It had been one of the familiar pieces of furniture in Abinadab's house, and, no doubt, familiarity had had its usual effect. Do none of us ministers, teachers, and others, to whom the gospel and the worship and ordinances of the Church have been familiar from infancy, treat them in the same fashion? Many a hand is laid on the ark, sometimes to keep it from falling, with more criminal carelessness of its sacredness than Uzzah showed. Note, too, how swiftly an irreverent habit of treating holy things grows. The first error was in breaking the commanded order for removal of the ark by the Levites. Once in the cart, the rest follows.

The smallest breach in the feeling of awe and reverence will soon lead to more complete profanation. There is nothing more delicate than the sense of awe. Trifled with ever so little, it speedily disappears.

There is far too little of it in our modern religion. Perfect love casts out fear and deepens awe which hath not torment.

Was not the punishment in excess of the sin? We must remember the times, the long neglect of the ark, the decay of religion in Saul's reign, the critical character of the moment as the beginning of a new era, when it was all-important to print deep the impression of sanct.i.ty, and the rude material which had to be dealt with; and we must not forget that G.o.d, in His punishments, does not adopt men's ideas of death as such a very dreadful thing. Many since have followed in David's wake, and been 'displeased, because the Lord broke forth upon Uzzah'; but he and they have been wrong. He ought to have known better, and to have understood the lesson of the solemn corpse that lay there by the ark; instead of which he gives way to mere terror, and was 'afraid of the Lord.' David afraid of the Lord! What had become of the rapturous love and strong trust which ring clear through his psalms? Is this the man who called G.o.d his rock and fortress and deliverer, his buckler and the horn of his salvation and his high tower, and poured out his soul in burning words, which glow yet through all the centuries and the darkness of earth? It was ill for David to fall thus below himself, but well for us that the eclipse of his faith and love should be recorded, to hearten us, when the like emotions fall asleep in our souls. His consciousness of impurity was wholesome and sound, but his cowering before the ark, as if it were the seat of arbitrary anger, which might flame out destruction for no discernible reason, was a woful darkening of his loving insight into the heart of G.o.d.

III. The last section (verses 10-12) gives us the blessings on the house of Obed-edom and the glad removal of the ark to Jerusalem.

Obed-edom is called a 'Gitt.i.te,' or man of Gath; but he does not appear to have been a Philistine immigrant, but a native of another Gath, a Levitical city, and himself a Levite. There is an Obededom in the lists of David's Levites in Chronicles who is probably the same man. He did not fear to receive the ark, and, worthily received, the presence which had been a source of disaster and death to idolaters, to profanely curious pryers into its secret, and to presumptuous irreverence, became a fountain of unbroken blessing. This twofold effect of the same presence is but a symbol of a solemn law which runs through all life, and is especially manifest in the effects of Christ's work upon men.

Everything has two handles, and it depends on ourselves by which of them we lay hold of it, and whether we shall receive a shock that kills, or blessings. The same circ.u.mstances of poverty, or wealth, or sorrow, or temptation, make one man better and another worse. The same presence of G.o.d will be to one man a joy; to another, a terror. 'What maketh heaven, that maketh h.e.l.l.' The same gospel received is the fountain of life, purity, peace; and, rejected or neglected, is the source of harm and death. Jesus Christ is 'set for the fall and rising again of many.' Either He is the savour of life unto life, the rock on which we build, or He is the savour of death unto death, the stone on which we stumble and break our limbs.

THE ARK OF THE HOUSE OF OBED-EDOM

'The ark of the Lord continued in the house of Obed-edom the Gitt.i.te three months; and the Lord blessed Obed-edom, and all his household.'-2 SAMUEL vi.11.

Nearly seventy years had elapsed since the capture of the ark by the Philistines on the fatal field of Aphek. They had carried it and set it in insolent triumph in the Temple of Dagon, as if to proclaim that the Jehovah of Israel was the conquered prisoner of the Philistine G.o.d. But the morning showed Dagon's stump p.r.o.ne on the threshold. And so the terrified priests got rid of their dangerous trophy as swiftly as they could. From one Philistine city to another it pa.s.sed, and everywhere its presence was marked by disease and calamity. So at last they huddled it into some rude cart, leaving the draught-oxen to drag it whither they would. They made straight for the Judaean hills, and in the first little village were welcomed by the inhabitants at their harvest, as they saw them coming across the plain. But again death attended the Presence, and curiosity, which was profanity, was punished. So the villagers were as eager to get rid of the ark as they had been to welcome it, and they pa.s.sed it on to the little city of _Kirjath-jearim_,'the city of the woods,' as the name means, or, as we might say, 'Woodville.' And there it lay, neglected and all but forgotten, for nearly seventy years. But as soon as David was established in his newly-won capital he set himself to reorganise the national worship, which had fallen into neglect and almost into disuse.

The first step was to bring the ark. And so he pa.s.sed with a joyful company to _Kirjath._ But again swift death overtakes Uzzah with his irreverent hand. And David shrinks, in the consciousness of his impurity, and bestows the symbol of the awful Presence in the house of Obed-edom. As we have already noted, he was probably not a Philistine, as the name 'Gitt.i.te' at first sight suggests. There is an Obed-edom in the lists of David's Levites, who was an inhabitant of another Gath, and himself of the tribe of Levi.