our city, and except thou take these away, which thou canst never do, thou wilt not come in hither. Some think they were constellated images of brass, set up in the recess of the fort, and entrusted with the custody of the place. They called their idols their Mauzzim, or strong holds, Dan. xi. 38. and as such relied on them; "the name of the Lord is our strong stower," and his arm is strong, his eye piercing. Or, secondly, in the strength of their fortifications, which they thought were made so impregnable by nature or art, or both, that the blind and the lame were sufficient to defend them, and make them good against the most powerful assailant. The strong hold of Zion, they especially depended on, as that which could not be forced. The enemies of God's people are often very confident of their own strength, and most secure when their day to fall draws nigh.

This conquest was figurative of the conquest of divine love in the hearts of the people of God; for the Jebusites were enemies to the Israelites, so are we by nature enemies to God, his people, and his ways. And as David subdued the Jebusites, and dwelt in Zion, so Christ subdued our enmity, and reigns in our hearts by his power: and as Zion signifies a heap, or monument raised up, so are Christ's people, who are his spiritual Zion, a monument of his love, as his city, his palace to dwell in.

CHAPTER VI.

The obscurity of the ark, during the reign of San!, had been as great a grievance to Israel as the insults of the philistines. David having humbled the philistines and mortified them, in gratitude for that favour, and in pursuance of his designs for the public welfare, is here bringing up the ark to his own city, that it might be near him, and be an ornament and strength to his new foundation. Here is, 1. An attempt to do it, which failed and miscarried. The design was laid, ver. 1, 2. But, ́ (1.) They were guilty of an error in carrying it in a cart, ver. 3-5. 2. They were punished for that error by the sudden death of Uzzalı, ver. 6, 7. which was a great terror to David, ver. 8, 9. and put stop to his proceedings, ver. 10, 11. 2. The great joy and satisfaction with which it was at last done, ver. 12-15. And, (1.) The easiness that was between David and his people, ver. 17-19. (2.) The uneasiness that was between David and his wife upon that occasion, ver. 16-20-23. And when we consider that the ark was both the token of God's presence, and a type of Christ, we shall see this story very instructive.

VER. 2. "To bring up from thence the ark of God, whose name is called by the name of the Lord of hosts, that dwelleth between the cherubims."]-In these words we have an honourable mention made of the ark, because it was Jehovah's residence or dwelling, from whence his glory shone forth, and also answers from the Lord were given from it: on which account it is called by the "name of the Lord of hosts:" that is, as the ark was so glorious a figure of Christ the great propitiation: which denoted that the Lord Christ, the Messiah, was in his name the "Lord of hosts," denoting that all the perfections of the Godhead did essentially shine in him; for some read the words, 'By which the name of the Lord of hosts was called upon:' which shews the name figured forth by the ark to be the way of access to him that "dwelt between the cherubim." Hence let us learn to think highly of God's ordinances, which are tokens and smybols of his presence with us; for the high priest approached before the ark with the blood of the sacrifice, which pointed out the propitiation by the death of Christ; and it shews that all his ordinances are his appointed ways of communion with his people, Matt. xxviii. 20. Psalm xxvii. 4.

Ver. 7. "And God smote him there for his error; and there he died by the ark of God."]-Uzzah's putting forth his hand to touch the ark of God was a breach of God's command; for though the Levites were to carry the ark, yet it was with staves, so that they were not to touch it lest they should die, Numb. iv. 15. And by its being called "the ark of the Lord," the "ark of his strength," it was the Lord's particular care, and not man's to support it. And probably this breach upon Uzzah might likewise be as he was a Levite, and, as some think, of the family of the Kohathites, and that he did not carry the ark upon staves according to the command of the Lord, Numb. vii. 9.

Ver. 11. "And the Lord blessed Obed-edom, and all his household."]-The Lord who punished Uzzah's rashness, blessed Obed-edom in receiving the ark. Josephus observes, that whereas the house of Obed-edom was before very poor, on a sudden the Lord blessed him with great increase, so that his neighbours envied him. Thus "godliness is profitable to all things, having the promise of the life that now is, and of that which is to come:" hence let christians learn to shew openness of house and heart for the Lord's cause; for piety, (saith Mr. Henry,) is the best friend to prosperity.'

Ver. 15. "So David and all the house of Israel brought up the ark of the Lord with shouting."]-Thus we see, that he that was afraid of the ark's coming to him, ver. 8. now brings it up with shoutings; which shews the different frame of the christian's mind: and very probably David was led to see that the Lord made this breach, because they sought him not after due order:" for the ark is not now carried in a cart, but carried upon the shoulders of the Levites, ver. 13. and I Chron. xv. 15. The joy and shouting of Israel upon the bringing of the ark to the city of David, was figurative of the christian's joy and holy triumph in the Lord Jesus, who is the glorious antitype of the ark, and was the true propitiation; for "to them that believe he is precious.'

Ver. 22." And I will yet be more vile than this.”]— Though David's zeal for God and regard for the ark of the Lord, with the testimonies of his joy, were pleasing to all Israel, yet not to his wife Michal, Saul's daughter, who unjustly reproached him with meanness, which animated his courage afresh; for he said, "I will be more vile:" as though he had said, is this to be mean and vile, to rejoice before the Lord, and triumph in dances for the coming of the ark of God, which is a symbol of his presence, the glory of the tabernacle, and the honour of Israel above all nations, a type of the glorious Messiah, by which ark they enquire of the Lord, and from thence the Lord gives his answers of peace? "If this is vile, I will be yet more vile;" that is, I will shew more zeal for the Lord; not only rejoice to bring home the ark, but I will build an babitation for God: for I apprehend it was then in David's heart to build a house for the Lord, as is mentioned in the next chapter. They that are through grace particularly zealous for the Lord, are often censured and blamed by those that have not a true love to Christ and real religion.

CHAPTER VII,

Still the ark is David's care, as well as his joy. In this chapter we have, 1. His consultation with Nathan about building a house for it; he signifies his purpose to do it, ver. 1, 2. and Nathan approves his purpose, ver. 3. 2. His communion with God about it. (1.) A gracious message God sent him about it, accepting his purpose, countermanding the perform ance, and promising an entail of blessings upon his family, ver. 4-17. (2) A very humble prayer which David offered up to God, in return

to that gracious message; thankfully accepting God's promises to him, and earnestly praying for the performance of them, ver. 18-29. and in both these there is an eye to the Messiah and his kingdom.

VER. 2. "That the king said unto Nathan, the prophet, Sce now, I dwell in an house of cedar, but the ark of God dwelleth within the curtains."-David had built a house or palace for himself, and a city for his servants, called the "city of David," and now he thinks of building a habitation for the ark: he was thereby desirous to make a grateful return for the honours God had graciously conferred upon him. When God in his providence has remarkably done much for us, it should put us upon contriving what we may do for him and his glory. "What shall I render unto the Lord!" 2. Thus he would improve the present calm, and make a good use of the rest God had given him. Now be was not called out to serve God in Israel in the high places of the field, he would employ his thoughts, and time, and estate, in serving him another way, and not indulge himself in ease, much less in luxury. When God in his providence gives us rest, and finds us little to do of worldly business, we must do so much the more for God and our souls. How different were the thoughts of David when he sat in his palace, from Nebuchadnezzar's when he "walked in his?" Dan. iv. 29. That proud man thought of nothing but the might of his own power, and the honour of his own majesty; this humble soul is full of contrivance how to glorify God, and give honour to him; and how God resisted the proud, and gave grace and glory to the humble, the event shewed. David considered the stateliness of his own habitation; "I dwell in a house of cedar;" and compared with that the meanness of the habitation of the ark, that dwells within curtains; and thought this incongruous, that be should dwell in a palace, and the ark in a tent. David had been uneasy till he found out "a place for the ark,” Psalm cxxxii. 4, 5. and now he is uneasy till he finds ont a better place. First, gracious grateful souls, never think they can do enough for God; but when they have done much, are still projecting to do more. Secondly, they cannot enjoy their own accommodations, while they see the church of God in distress and under a cloud. David can take little pleasure in a house of cedar for himself, unless the ark have one.

Ver. 13. "He shall build an house for my name, and I will stablish the throne of his kingdom for ever."]-We may see by the preceding verses that this is spoken concerning Solomon, David's son, but is spiritually to be un

derstood of Christ, who is Solomon's antitype, and of whom "according to the flesh Christ came:" on which account Christ is called "the Son of David," because he was of his seed, Acts xiii. 23. To him God gave the throne of his father David, Luke i. 32. "For he alone shall build the temple of the Lord, and he shall bear the glory," Zech. vi. 13. Observe, that the promise, "I will be his Father, and he shall be my Son," is expressly applied to Christ, Heb. i. 5. and his throne for ever and ever can only center in Christ, "whose kingdom is an everlasting kingdom, and whose dominion endureth for ever."

Ver. 19. "And is this the manner of man, O Lord God?"]-In these words David expresseth his amazement at the wonders of divine grace, and the greatness of the divine promises which the Lord had made to him; in like manner the soul, when it views by faith the covenant of grace, the settlements of love, and the glories of the divine promises in Christ, and the riches of divine pardon through his precious blood, is filled with gratitude and praise that the Lord has devised a way, whereby all the perfections of his nature and the glories of his grace may shine in the salvation of the guilty soul that believes in Christ: which wonders of redeeming love "the angels desire to look into," 1 Peter i. 12.

Ver. 21. "For thy word's sake, and according to thine own heart, hast thou done all these great things, to make thy servant know them."]-David had a great sight of distinguishing grace and sovereign love that the Lord is "gracious to whom he will be gracious," and that all the displays of his love, and the great things that he has done in counsel and covenant, in regeneration, spiritual life, pardon, and salvation, are according to his own will and pleasure, and with great complacency and delight in them.

Ver. 23. "Whom God went to redeem for a people to himself."]--In Exod. iii. 8. we find that it was the angel that went down to redeem Israel: and in these words his essential character is Gon; which fully proves, that all the perfections and glories of the godhead shine essentially in the Lord Jesus, who was the angel that appeared to Moses in a burning bush. Mr. Henry has a note upon the words, and reads them thus: God; Elohim halecu, Dii iverunt,' that is God (they) went;' denoting that there was, speak ing after the manner of men, a kind of consultation or engagement among the DIVINE THREE that bear record in heaven, concerning the redemption of Israel out of