2 Samuel

Although God has established a king in power, who is at the same time the victorious leader of His people, yet the bonds of the covenant are not yet restored. The ark is still in the place where individual piety had sheltered it when God was obliged to be the guardian of His own glory. David would bring it to the place where his throne is now established. He desires that the Jehovah of hosts, who dwells between the cherubim, should be honoured, and that He should be at the same time the glory of the king of Israel's throne. They are bound together in his mind. Now the kingdom of Melchisedec was not yet in exercise, not even in type. For Melchisedec is king of Salem (this is, king of peace). God was still maintaining His own glory. He could bless David, the elected and anointed king; but that order of things which united all together under the king's authority was not yet in force. It was to be set up later under Solomon.

Israel should have acknowledged God's order. But even while seeking to honour God, David thinks of himself, and there is definitively but a faulty imitation of that which the Philistine priests had done when acted upon by the terror of Jehovah. The result was unhappy. What man had done, man seeks to sustain; but in doing this he touches the glory of Jehovah and falls before His majesty. Jehovah vindicates His glory. He dwells not yet in the midst of His people.

At once pained and alarmed — pained because his heart truly sought Jehovah's glory, although he did not understand its height, and had forgotten the majesty of Him whom his heart desired to have nearer to him — David leaves the ark in the house of Obed-edom; and there Jehovah shews that it is His nature to bless, whenever His majesty is not so forgotten that men deal with Him as they think proper. If we detract from His glory, He maintains it; as also He manifests what He is by the blessing He bestows. The heart and affections of David are restored; he causes the ark to be carried from Obed-edom's house, and places it in the tabernacle he had pitched for it. Here we only see David, and we see him clothed with the ephod He is the head of his people, when he re-establishes the relationship* between them and his God, and it is with joy, with offerings, and songs of triumph. It is he also who blesses the people, being in all this a remarkable type of Jesus, and of that which He will perform in Israel in the last days.
{* I say "relationship," because, in fact, the ark of the covenant was the outward link, the sign of the formal relationship between God and Israel. This gives much importance to the circumstance we are considering. The loss of the ark had been, on the contrary, the Ichabod of the people.}

All this however was not building the temple, which was a work reserved for the Prince of Peace. It was the king, by faith head of the people, acting up to a certain point for faith as priest, on the principle of Melchisedec, although the order and the blessing belonging to that title were not yet established. The king offers sacrifices, he blesses the people. As their sole head, he had united all Israel, he had beaten his enemies.

But after all it was a transitional period. The ark of the covenant abode still in a tent; David had triumphed, but the peace he enjoyed was but transitory. The establishment of the ark on the hill of Zion formed however an epoch; for mount Zion was the seat of royal grace, where the king who had suffered — and as having suffered — had established his throne in power and grace with respect to Israel. This is the key to Revelation 14 — a book in which the Lamb is always (as it appears to me) the Messiah who has suffered, but who is seated on the throne of God while waiting for the manifestation of His glory; seated there in this character, although as such He had accomplished things far otherwise important (for salvation and the assembly are far more excellent than the kingdom); but it is evidently the kingdom that we have to do with here. I doubt not that the hundred and forty-four thousand who are with the Lamb on mount Zion, are those who have suffered for Messiah's sake in the spirit of His own sufferings in the midst of Israel. They are with Him in His kingly position in Zion, and follow Him whithersoever He goeth. They are morally near enough to heaven to learn its song, which none other on earth can learn. They are the firstfruits of the earth. They are not in heaven.

This explains Hebrews 12:22 also; in which we find Zion in contrast with Sinai, where the people had been placed under their own responsibility, the law having the sanction which the terror of Jehovah's presence gave it. But in the passage referred to, Zion is clearly distinguished from the heavenly Jerusalem.*
{* The construction of the sentence (Heb. 12:22) makes it more easy to distinguish the different parts of which it is composed. The word "and" separates them: Zion — the city of the living God, the heavenly Jerusalem — the angels, the general assembly — the church of the firstborn, whose names are written in heaven — God the judge of all, etc.}

I doubt not that at the end a similar relation will exist between Christ and the remnant of His people who have waited for Him. It is a period during which Jesus is fully triumphant, and acts in power and as a king, but does not yet rule in peace; and during which He forms, develops, and establishes, the relationship of His people with Himself on the earth in His triumphs and in His kingdom, according to the rights of which He will subject His enemies to Himself. The Psalms also open this part of Christ's reign to us prophetically and in type (see Psalm 110). After having seated David's Lord at the right hand of the Majesty in the heavens, the Spirit says, "Jehovah shall send the rod of thy strength out of Zion; rule thou in the midst of thine enemies. Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning [the morning of His glory, the dawn of day]; thou shalt have the dew of thy youth [of the young men who follow Him]." The whole of this psalm unfolds the same idea, the warlike kingdom of Christ, having Zion chosen of God for its seat, and the place whence His power shall go forth during the triumphant wars of the Messiah.

Let us pursue this latter point.

After having described the ruin of Israel, Psalm 78 shews us Jehovah awaking; but it sets aside all rights of inheritance, and testimony to His former dealings with Israel; for (1 Chron. 5) the birthright was Joseph's — "He CHOSE the tribe of Judah, the mount Zion which he loved. He CHOSE David his servant, and took him from the sheepfolds," etc. This psalm mentions indeed His sanctuary, but the mountain on which it was built is never represented as the object of God's election. This psalm reaches farther than our present history; but it applies election to David and to Zion.

Psalm 132 sets before us precisely the sentiments with which the Spirit inspired David when he placed the ark upon mount Zion. It is but a tabernacle, but it is that of the mighty God of Jacob on the earth. And Jehovah has chosen Zion. There the horn of David shall bud.

Observe here, that Jehovah's answer goes each time beyond the request and desire of David — a beautiful testimony to the rich goodness of God. Jehovah's rest is in the midst of His people. He will enjoy this rest here in the midst of His own, although He establishes His glory in the temple; and it is there that every one speaks of it. In the wilderness this glory had not had a place of rest. Israel was on a journey, and Jehovah, who dwelt among the people, went before them to search out a resting-place for them (Num. 10:33). Neither was it the case at Shiloh, when His rest among them depended on their faithfulness. "He forsook the tabernacle of Shiloh, and delivered his strength into the enemy's hand" (Psalm 78:61-62). Election and grace alone — by means of "one chosen out of the people" — (Psalm 89:19) — establish the rest of God among His people.

There is yet a remark to make on the subject of Psalm 132. We have seen that God maintains His majesty in His government, and does not allow any one to touch His ark. He gives David time to learn that God is a God of blessing and of grace; but, however good the intentions of His people may be, it is necessary that truth, that what He is, should be clearly demonstrated in His public dealings. If it were otherwise, if His government were not stable, all would go to ruin; the levity of man would constantly lead him into the paths of self-will. It is true that God is full of patience, and that after having formed the relationship between His people and Himself, He continues to act according to this relationship as long as possible, although forced to chasten at the same time; but judgment comes at length.

In the case we are considering, God had broken this relationship as originally established by His sitting between the cherubim; He had delivered His strength into captivity, His glory into the enemy's hand. David, as victor, restores to Him His place, but on a new principle, that of grace and power. Nevertheless, in examining Psalm 132, we discover much deeper sentiments, a heart which desires to have God glorified among His people in a much more developed and much more intimate manner than was indicated by that which the outward pomp and train, in which Israel could take part, represented; sentiments to which God responded in a very different way than by the death of Uzzah. This psalm, it is true, was written after the touching communications which are revealed in 2 Samuel 7, as verses 11, 12 prove. It teaches us however in what spirit David went to fetch the ark, the ardent desire of his heart to find a habitation for Jehovah,* which, as we have seen, Christ will accomplish. Now it appears to me, that it was the consciousness of this desire that led to David's failure. Alas for man! In the consciousness of it he seeks to put it into execution, and he a little forgets the supreme glory of God, the sin which had caused God's departure from His people, and the majesty proper to Him. When God acts according to the requirements of His glory, and smites the man who lent David his assistance in accomplishing the desire of his heart, David is displeased. The death of Uzzah was the result of David's conduct, and he is angry with Jehovah when this result takes place. This was truly the flesh. God made David sensible of that which was becoming to the service of the God of Israel (see 1 Chron. 15:12-13),** and He restored his soul by shewing him that He was the true source of blessing, and that the leaving the ark aside was leaving blessing aside too.
{* We may compare Exodus 15:2 in the English Version, though the translation is questionable. But see Exodus 29:46.
** This is not mentioned in Samuel; because it is David as the type of the Lord, whom the Spirit sets before us here.}

Moreover the position of David, zealously maintaining a sense of Jehovah's glory in the midst of his exaltation, as portrayed in the psalm, is of the highest moral beauty, and has a very peculiar aspect in reference to the divine economies. The place which Solomon occupies at the dedication of the temple presents, no doubt, a more striking picture. The Melchisedec priesthood is there in its simplicity and its fulness, but this was the fruit of the accomplishment of blessing; and the moral condition of those who took part in it was much less the result of deep exercise of heart, and of the close communion with God which is its consequence; it was, therefore, much less connected with the intelligent expectation of Christ. Solomon enjoyed the present realisation of the glory upon which, in its true accomplishment in Christ, David relied by faith; Solomon does not go to a higher source than David's faith, and the responsibility of the people which flowed from it. The temple is the scene of this. David rises higher. He lays hold of God's purpose, as to the seat of Jehovah's kingdom; and at a time when this required faith, he becomes, as far as possible, the royal priest, and consequently ascends to God Himself, who is the source of this priesthood. Taught of God, he has understood the election of Zion, the seat of Christ's kingly glory; and in this sense his moral position, when dancing before the ark as an obscure man, and to his shame before the world, appears to be a much higher one than that of Solomon upon his brazen scaffold.

The ark is also the sign of the re-establishment of God's power in the midst of His people by this moral link; but this re-establishment takes place, by what was in type the victory and the energy of Christ who prevails over His enemies, as will be the case, and not merely in the enjoyment of the glory.

In all this part of the history David (though as to himself with individual failure) is more personally a type of Christ. It is while difficulty exists, before the reign of peace when power will have removed every obstacle to the full enjoyment of it, that he restores the people's connection with God, and blesses and feeds them as Melchisedec. Blessing flows from his person in the presence of all that still opposes it, and in spite of every difficulty. The position which David still takes is that of servant, the immediate servant of God, by grace. He is not a priest upon his throne; but the king makes himself a priest, and this while still performing service.

Samuel, as given to Jehovah, was clothed with a linen ephod. It was the priestly garment, and he was not a priest after the order of Aaron. He served in the tabernacle, by grace and by the Spirit, as one chosen and set apart for God. He was in his right place, but on God's part it was in grace, when the gloomy night of Ichabod already threatened the people with its darkness. Here it is the king who, taking this place, puts on the priestly ephod; not the garments which God had given the priests for glory and for beauty, but those which distinguished the priest considered as the type of Christ as priest,* and which belonged to the essence of his functions,** and in fact he took the place rather of a Levite, that is, of one set apart to serve before the ark, before Jehovah. The leading idea connected with the ephod is that he who wears it presents himself to God. But, even though making request, Melchisedec rather presents himself to the people; although he is before God for the people, as king and priest upon his throne.
{* For the high priest (after the strange fire offered on the day of their consecration) it seems, never wore the garments of glory and beauty in the most holy place He only went in in white garments on the day of atonement.
** This priesthood He (Christ) exercises now. The glorious garments He will come out in. He is personally already crowned with glory and honour, but the all things are not put under Him; nor has He taken His Melchisedec throne, which indeed will be on earth. He is on His Father's throne, while His fellow heirs are being gathered.}

Having offered his sacrifices, the king blesses the people. There were yet the Philistines, the Syrians, and other nations, to be subdued; but the connection of the people with God was established and maintained in security by the king in Zion, although the ark on which this connection rested was still within curtains. Blessing was also secured through the king himself, who had brought the sign of the covenant and the elect king together in the place which God had chosen, and who was still the servant for this. The ephod did not pertain to Melchisedec; but, in honouring Jehovah who had preserved the people, he who wore it maintained as priest the blessing of the people before God. Michal, who in the spirit of Saul her father only dreamt of earthly glory, cannot participate in this. Abasement before Jehovah was incomprehensible to her. She neither understood nor tasted His glory or the joy of knowing Him as the heart's sole master. That which belongs to Saul can have no share in David's kingdom, nor can it suffer with a despised and rejected one. In short, we have a king devoted to Jehovah and to the people, who secures and communicates blessing to the latter; and not as yet a king characterised above all by the enjoyment of established blessing, which is Solomon's condition.

Now the first of these two conditions appears to me to represent Christ, such as He has always been in principle and in right, and especially such as He will be after the destruction of Antichrist, and before the destruction of those enemies who will still oppose themselves to the establishment of His kingdom in peace. His people, all Israel, will be united under Him. The rod of His strength will go out of Zion, and He will rule in the midst of His enemies (Psalm 110); but it will not yet be the fulfilment of Psalm 72 or of Zechariah 6: 12-13. Compare also Psalm 2, in which Christ is looked upon as the Son of God born upon earth, and in which His universal rights to the possession of the earth, which flow from this, are set forth, acknowledged by God and proclaimed to the kings of the earth.

In Psalm 110 Christ is seated at the right hand of God, waiting until His enemies are made His footstool.

In Psalm 8 He is the Son of man, and all things are put under Him.

Under Solomon all Israel rejoices in all the good things which Jehovah had bestowed upon Solomon, as well as upon David. Here David in his own person provides that which is necessary to feed the people, and deals to every one a "good piece."* He returns to bless his house, for David has his own house to which he returns after having blessed Israel; it is something nearer to him than Israel. Michal, we have seen, could not really belong to it. David finds it a joyful thing to humble himself before Jehovah, and he reproves her. How overwhelming was the reply he made to her!
{* Psalm 2 shews us the King set upon the holy hill of Zion, the Son of God begotten in time (a distinct thing from His relationship as Son, one with the Father before the world was — a doctrine taught in John 1, Hebrews 1, Colossians 1, and elsewhere — yet I do not believe one could be without the other, though the "therefore" of Luke 1:35 shews it to be a distinct thing, and His Sonship in this place is also a truth of the greatest importance), owned as such by Jehovah, and the kings of the earth charged to submit to Him. Psalm 8 speaks of Him as the Son of man to whom all things are subjected according to the eternal purposes of God. In Psalm 110 He who had been despised and rejected, being seated at the right hand of God, is to rule in the midst of His enemies.
Compare Psalms 24 and 102. In the first, He is acknowledged as Jehovah of hosts, the King of glory, after having conquered His enemies: in the second, as the Creator Himself.}