2 Samuel 6:1-5, 2 Samuel 6:12-19, Psalm 24:1-10, Amos 7:7-15, Psalm 85:8-13, Ephesians 1:3-14, Mark 6:14-29.
(A). THE ARK BROUGHT UP TO JERUSALEM.
2 Samuel 6:1-5, 2 Samuel 6:12-19.
No sooner had David been anointed king over all Israel, than the Philistines came up against him. David’s instinct back then was to ‘enquire of the LORD’ as to what he should do (cf. 2 Samuel 5:17-19). And David ‘did as the LORD had commanded him: and smote the Philistines’ (cf. 2 Samuel 5:25).
As we enter into the next chapter, we find David mobilising his troops once more: but not this time for war, but to escort the ark of the covenant to his new capital in Jerusalem (2 SAMUEL 6:1-2). David was in no doubt as to the significance of the ark: it represented the presence of “the LORD of hosts who dwells between the cherubim” (2 SAMUEL 6:2b) in the midst of His people. The problem this time is that David does not appear to have consulted the LORD, but simply took it for granted that it was the right thing to do.
Neither did he consult the LORD, nor even the priests, to ask HOW the ark should be transported. The ark was supposed to be borne upon the shoulders of certain of the Levitical priests, the Kohathites (cf. Numbers 4:15); but at the first attempt David copied the method that the Philistines had used when they returned the ark, using a cart and oxen (2 SAMUEL 6:3-4; cf. 1 Samuel 6:10-11). This turned out to be a fatal mistake, costing a man his life (cf. 2 Samuel 6:6-7).
We are left in no doubt as to the enthusiasm that attended the beginning of this procession (2 SAMUEL 6:5). So the death of Uzzah must have come as a bit of a shock (cf. 2 Samuel 6:8-9)! Almost petulantly, ‘David would not remove the ark of the LORD unto him into the city of David: but moved it aside into the house of Obed-edom the Gittite’ (cf. 2 Samuel 6:10).
After three months, David heard that the LORD had blessed Obed-edom, so David returned to collect the ark to bring it “into the city of David with gladness” (2 SAMUEL 6:12). This time David took notice of the due order (cf. 1 Chronicles 15:2), and the ark was carried accordingly, with much ceremony (2 SAMUEL 6:13). [Jesus said, ‘God is a Spirit: and they that worship Him must worship Him in spirit and in truth’ (cf. John 4:24).]
The exuberance of this second stage of the ark’s journey is typified by David’s own “dancing before the LORD with all his might” (2 SAMUEL 6:14a), celebrating God’s presence. The mention that David was at this point only “girded with a linen ephod” (2 SAMUEL 6:14b) seems to be part of the reason that Michal, Saul’s daughter, came to “despise David in her heart” (2 SAMUEL 6:16; cf. 2 Samuel 6:20). It became clear hereafter that David’s first wife, Michal the daughter of Saul, would not be the one to bear a successor for David (cf. 2 Samuel 6:21-23).
But it was not only David that was caught up in the moment. As well as the strings and percussion of the first part of the journey (2 SAMUEL 6:5), there was now much “shouting” and “the sound of the trumpet” as “all the house of Israel” at last “brought up the ark of the LORD” to Jerusalem (2 SAMUEL 6:15).
2 SAMUEL 6:17-19. After the ark was set in its place in the tabernacle, the celebration continued with burnt offerings and peace offerings, and David blessed the people in the name of the LORD of hosts (cf. Numbers 6:22-27). In this David took on a priestly role, prefiguring Jesus. Then he distributed to them, along with the flesh from the peace offerings, both bread and wine, prefiguring the communion meal.
(B). THE SONG OF THE ASCENSION.
Psalm 24:1-10.
David, the sweet Psalmist of Israel (2 Samuel 23:1) takes us on a journey from the Cross in Psalm 22, under the guidance of the Shepherd’s Crook in Psalm 23, to the Crown in Psalms 24. These three Psalms belong together, and all ultimately speak of Jesus, but are not unrelated to our own experience.
Psalm 24 itself also divides into three parts. First, there is a statement of the sovereignty of God (Psalm 24:1-2). Second, the question is asked (and answered): Who may approach to worship Him? (Psalm 24:3-6). Third, we see the triumphant entry of King Jesus into heaven itself (Psalm 24:7-10).
The declaration in Psalm 24:1 is emphatic - literally, “To Yahweh belongs the earth!” This excludes all other potential claimants to the Crown. It is His by right as Creator. Whether they acknowledge it or not, all people are answerable to Him.
It is He who “founded” the world (Psalm 24:2), separating the waters (Genesis 1:7), and causing dry land to appear (Genesis 1:9). It is He who sustains it, having “established” it upon the waters. Wise men become fools when they set out to deny God (Psalm 14:1; Psalm 53:1)!
Yet, having said all that, who may approach this God? ‘LORD, who may abide in Your tabernacle? Who may dwell in your holy hill?’ (Psalm 15:1). “Who may ascend the hill of the LORD? Or who may stand in His holy place?” (Psalm 24:3).
“He who has clean hands and a pure heart, who has not lifted up his soul to an idol, nor sworn deceitfully” (Psalm 24:4). Jesus says that to love God and neighbour is, in effect, the sum of the whole of the law (cf. Mark 12:30-31). Yet who has clean hands &c. outside of Jesus?
We dare not assert our own righteousness but stand in His. We receive it as a blessing, a gift from “the God of our salvation” (Psalm 24:5) purchased by the blood of Jesus (Romans 3:21-23). This being done however, our Christianity is displayed thereafter in the life we lead, and in our fair dealings in the things we do (James 2:18).
Outside of Jesus, we are doomed to separation from the God of Jacob (cf. Psalm 24:6). But if we ‘seek His face’ (Psalm 105:4) and come to God through Jesus (John 14:6), He will receive us (Romans 10:10-11). This is the only way we may claim citizenship of His kingdom.
The rest is doxology: but what a doxology! The Scottish Metrical version of Psalm 24:7-10 is strong here, and lends itself to an almost antiphonal liturgy, suitable for combined male and female voices.
“Ye gates, lift up your heads on high; ye doors that last for aye,
Be lifted up, that so the King of Glory enter may.
But who in glory is the King? The mighty Lord is this:
Ev’n that same Lord that great in might and strong in battle is.
“Ye gates, lift up your heads: ye doors, doors that do last for aye,
Be lifted up, that so the King of glory enter may.
But who is He that is the King of glory? who is this?
The Lord of hosts and none but He, the King of glory is.”
(There may follow a chorus of Alleluias and Amens.)
We may refer to a historic circumstance in David’s own life, when he first brought the Ark of the Covenant, symbolic of the presence of God, into Jerusalem (2 Samuel 6:15). ‘The mountain of Your inheritance’ had been anticipated back in the song of Moses, after the people passed through the Red Sea (Exodus 15:17) - in context this was not a reference to Sinai, but to a mountain in the land. The Psalm echoes the celebration of God’s triumph (Psalm 24:10; cf. Exodus 15:1; Exodus 15:21).
“Glory” (Psalm 24:10) speaks of ‘weightiness’: majesty, honour; abundance (cf. Psalm 24:1), greatness, importance. When we ‘glorify’ God we add nothing to Him, but ‘ascribe’ the glory that is already His (Psalms 29:1). Even ‘the heavens’ declare ‘the glory of God’ (Psalms 19:1).
Now the Ark was home at last, where Melchisedec had passed through the same gates to meet Abraham with bread and wine, and to pronounce a priestly blessing (Genesis 14:18-20). Yet the Ark of the Covenant is symbolic of something else. The ultimate ‘presence of God with men’ (cf. Ezekiel 34:30) is Jesus, the Word become flesh who ‘tabernacled’ among us (John 1:14).
Jesus died for us, triumphed over death on our behalf, rose again, and ascended into heaven. As a Man He has entered glory that we may follow. The gates have opened wide for Him, and even now we are bold to enter in to the throne of grace (Ephesians 3:12; Hebrews 4:16).
(C). THE PLUMB-LINE TEST.
Amos 7:7-15.
When I was at High School, we were building a garage. We were taught how to mix mortar, lay bricks, and to check everything was lined up straight with a plumb-line. The work had been begun by those of the Year above mine: but in mid-January 1968 ‘Hurricane Low Q’, the worst storm of Glasgow’s history, had flattened the part-built walls while the mortar was still wet.
This passage in Amos falls into two parts: first, the vision of the LORD measuring a plumb-line built wall with a plumb-line; and second, the response of Amos to Amaziah, the priest of Bethel.
I. Amos 7:7-9
First, that the wall in the vision was “plumb-line built” (Amos 7:7) can be surmised not only from the grammar, but also from the facts that lie behind the vision. When the northern tribes of Israel had seceded from the house of David after the death of Solomon, it was not without divine commission. The first king Jeroboam (not the one in this passage) had been given the northern kingdom upon certain conditions (see 1 Kings 11:38) but failed to keep those conditions by building golden calves at Dan, and here at Bethel. Those conditions still applied to each successive dynasty until the fall of Israel, but each successive king failed: and Jeroboam the second was no exception (see 2 Kings 14:23-24).
So, we have this picture of the LORD measuring a plumb-line built wall with a plumb-line: He built it, but it was no longer squaring up. Thus, the LORD was setting a plumb-line amid His people Israel, and (because of their sins) there was no longer a pass-over for them (Amos 7:8). The LORD still called them “My people Israel”, but the rule set down in Amos 3:2 still applied.
The threats of the two previous visions had been averted by the prayers of Amos (Amos 7:1-3; Amos 7:4-6). But the setting of the plumb-line called forth no prayer from Amos, and no relenting by the LORD. It was as if Amos had heard what Jeremiah would later hear concerning the southern kingdom of Judah: ‘pray not for this people’ (Jeremiah 7:16; Jeremiah 11:14; Jeremiah 14:11).
There is ‘a sin unto death’ (1 John 5:16), and even the Apostle of love says, ‘I do not say you should pray about that’! If we are not with Christ, we are against Him (Matthew 12:30). When Jesus separates the sheep from the goats (Matthew 25:32) there will be no court of appeal.
This is not in any way unjust. If they failed the plumb-line test (and they would), the high places which Israel pretended had been sacred since the days of Isaac would be made desolate, and the sanctuaries of Israel would be laid waste. A religion built on innovations and lies is of no interest to the LORD: ‘I desire obedience not sacrifice’ (1 Samuel 15:22; cf. Hosea 6:6).
Furthermore, the king himself would fall before the plumb-line. The whole dynasty, and the whole kingdom, was doomed.
II. Amos 7:10-15
Amaziah, the priest of Bethel reported his version of the words of Amos to the king. The report itself is not entirely accurate, misrepresenting what Amos said, like ‘fake news’ today. “The land is not able to bear all his words,” complained the priest.
Even Jesus was accused of ‘stirring up the people’ (Luke 23:5). His followers were accused of being ‘Those who have turned the world upside down’ (Acts 17:6). But He has warned us to expect it to be so (see Matthew 5:11).
There will always be those in the ‘church’ who take exception to the word of God. How dare you preach the Bible, here in church! Think of Peter and John before the Sanhedrin, and their bold response (Acts 4:18-20). Even then, such was the tenacity of the Apostles, they were later accused of ‘filling Jerusalem’ with their teaching (Acts 5:28).
Then Amaziah mocked Amos, misrepresenting the prophet’s motives in preaching. Flee for your life (he implies). After all, stipends are better in Judah. They will no doubt be glad to hear your words against the northern kingdom down there in the southern kingdom. Get your treasonous words out of the king’s cathedral!
The reply of Amos demonstrates his own tenacity, and his faithfulness to his God and his mission. Amos was not a member of any fraternity such as ‘the sons of the prophets’ (2 Kings 6:1). Amos does not pretend to be anybody in and of himself, but he describes how he was just going about his business as a tender of sycamore fruit and following the sheep, when the LORD called him, “Go, prophesy to my people Israel” (Amos 7:15).
Amaziah failed the plumb-line test, as will all who tell us, ‘Do not preach’ (Amos 7:16-17). Amos stood firm, as must we, and passed the plumb-line test. We must persevere to the end and preach the gospel to all nations (Matthew 24:13-14).
(D). THE FLOURISHING OF RIGHTEOUSNESS.
Psalm 85:8-13.
The Psalmist - the believer, standing for the church - stops in his tracks and listens to what God has to say (Psalm 85:8-9). It is as we systematically and habitually study the Bible that we will be in a position to hear the still small voice which applies God’s Word to our own perplexities. This is a good place to receive an answer to our prayers.
The LORD promises peace, providing we do not return to folly (Psalm 85:8). When we have a true evangelical fear (reverence) of God, the fullness of His salvation draws near (Psalm 85:9). God’s glory returned to the Temple in Jerusalem (Haggai 2:9), and from there the peace of the Gospel emanated throughout the world (Acts 1:8).
The vision of this salvation is seen in the pencil sketches of the closing verses (Psalm 85:10-13). Four characteristics meet and embrace (Psalm 85:10), and heaven and earth work together to secure our salvation (Psalm 85:11-12). The LORD Himself is seen walking in our midst (Psalm 85:13), just as He did in the Garden of Eden (Genesis 3:8).
The four characteristics are:
1. Mercy, arising out of a steadfast covenant love;
2. Truth, and faithfulness to the truth;
3. Righteousness, or justice, arising out of a right relationship with God;
4. Peace, indicating completion, perfection, fullness, health, success, well-being, rest, harmony, and prosperity.
Where do mercy and truth meet together, righteousness and peace embrace? In the Cross of Jesus Christ, where God is both just and the Justifier (Romans 3:26): meting out just judgment upon sin whilst at the same time being merciful to the sinners (Isaiah 53:4-6). There God’s justice is not violated, but rather His righteousness fulfilled; and there we are “justified by faith, and have peace with God through our Lord Jesus Christ” (Romans 5:1).
God’s truth is personified in our great High Priest, who in the incarnation effectively “sprang out of the earth” (Psalm 85:11). God’s righteousness looks upon those whom He has justified as being made righteous in Him (2 Corinthians 5:21). Thus we see the joining of the interests of heaven and earth in the mission of our redemption (Luke 2:14).
Subsequently, we see the earth yielding her increase (Psalm 85:12). This is clearly a gift of God, but also a consequence of right priorities (Matthew 6:33). Only when we put God first will righteousness flourish, and have free course in the world of men (Psalm 85:13).
(E). BLESSING THE ONE WHO BLESSES US WITH BLESSINGS.
Ephesians 1:3-14.
In their original language, these verses constitute the longest sentence in the whole Bible. They form one long celebration of the Blessed One, who blesses us with blessings (Ephesians 1:3). The blessings begin with Him, bring blessing to His people, and redound to His glory in one great anthem of praise.
1. An infinite temporal dimension
The blessings celebrated here are “spiritual” in nature, and have their origin “in Christ” (Ephesians 1:3). The expression “in Christ”, “in Him”, “in the Beloved” occurs repeatedly throughout the passage and locates us in the heavenly realm. There is an infinite temporal dimension running from “before the foundation of the world” (Ephesians 1:4) to “the fullness of times” (Ephesians 1:10).
2. A limitless cosmic dimension
There is also a cosmic dimension to this passage, where He blesses us with “every” blessing (Ephesians 1:3), abounds toward us in “all” wisdom and practical care (Ephesians 1:8), and gathers together “everything” in heaven and earth in Christ (Ephesians 1:10).
3. Chosen to be holy
We are “chosen” for a purpose, and that is in order to be holy (Ephesians 1:4). The Apostle Peter endorses the same teaching (1 Peter 1:15-16). Christians are already “holy” in God’s eyes due to our consecration to Him, but we need to live up to our potential.
4. Love is a factor
Whether we are to “walk before Him in love” (Ephesians 1:4) - or rather that He has “in love predestined us unto the adoption of children” (Ephesians 1:4-5) - love is a factor. Perhaps both are true: “We love Him because He first loved us” (1 John 4:19). The whole transaction is wrapped up in the hitherto hidden mystery of the Father’s will (Ephesians 1:5; Ephesians 1:9; Ephesians 1:11).
5. The baptism of Jesus
There are echoes here (Ephesians 1:5-6) of the baptism of Jesus (Mark 1:11; Matthew 3:17). The motifs of ‘Son’, ‘well pleased’ and ‘Beloved’ are echoed in “children”, “good pleasure” and “in the Beloved”. The good pleasure is that which He has purposed in Himself (Ephesians 1:9).
6. The praise of God’s glory
The Apostle celebrates the “praise of His glory” as he reflects upon various aspects of our destiny (Ephesians 1:6; Ephesians 1:12; Ephesians 1:14). When we bless or praise God, we add nothing to Him: but there is healing power when we take stock of our blessings and honour Him. It does wonders for us, and, like the Old Testament priest, we magnify Him before the people.
7. Redemption
Our redemption is “in” Jesus (the source), “through” His blood (the means). The product of this redemption is “the forgiveness of sins” (Ephesians 1:7). We are beneficiaries of the lavish super-abundance of God’s grace (Ephesians 1:7-8).
8. The seal of our inheritance
We have an inheritance (Ephesians 1:11), which is sealed by the Holy Spirit (Ephesians 1:13). Put another way, the Holy Spirit is given as the down payment of our inheritance (Ephesians 1:14). The benefits of this privilege are shared both by “those who first believed” (Ephesians 1:12), and those who would follow after (Ephesians 1:13) - including ourselves (if we believe).
(F). A CLASH OF KINGDOMS.
Mark 6:14-29.
This passage begins and ends with people “having heard” something. Herod “heard” about Jesus and His disciples (Mark 6:14), and drew his own conclusions from it (Mark 6:16). John’s disciples “heard” about John’s death, and acted accordingly (Mark 6:29).
This was a clash of kingdoms, and part of the fall of a dynasty. Yet all along grace was present for the descendants of ‘Herod the Great’ if only they would swallow their pride. Likewise, we must accept God’s grace with open hands.
Herod the Great could have taken a different path after learning that one “born king” (Matthew 2:2) was to be found in Bethlehem (Matthew 2:5-6). Instead of ordering a massacre (Matthew 2:16), he could have come and cast his crown down at Jesus’ feet. After all, Herod the Great was not even Jewish, and held his ‘kingdom’ only with permission from Rome. After Herod’s death the Romans divided his kingdom between his three sons.
Herod Archelaus ruled over the main part of Judea at the time when Joseph, Mary and Jesus returned from Egypt. They were guided by the Lord, and finally settled in Nazareth of Galilee (Matthew 2:22-23). Herod Archelaus was eventually banished to Gaul.
Herod Antipas ruled over Galilee, and often listened to John the Baptist (Mark 6:20). Yet what we are presented with in this passage is the guilty conscience of a wicked ruler, knowing that he has murdered an innocent man (Mark 6:14; Mark 6:16).
This contest foreshadowed the confrontation between Jesus and Herod (Luke 23:6-7). Jesus had described Herod Antipas as ‘that fox’ (Luke 13:31-33). This was not because Herod Antipas was sly or clever, but because he was rather unnecessarily destructive - like a fox. Herod Antipas was eventually banished to Spain.
It also foreshadowed the contest between Jesus and Pilate, Rome’s representative. Jesus’ kingdom is of quite another order (John 18:36). Proclaimed by the Baptist as the kingdom that was nigh (Matthew 3:2), Jesus proclaimed it as having arrived in His own Person (Mark 1:15).
According to Mark, Herod Philip was the original husband of Herod Antipas’s wife, Herodias (Mark 6:17-18). Herod Philip ruled over the northeast part of his father’s kingdom. Philip was succeeded by his son: Herod Agrippa I.
Herod Agrippa the First grew up in Rome with the unlikely Emperor Claudius, and reunited much of his grandfather’s territories. This man persecuted the church, and had James put to the sword (Acts 12:1-2). Luke highlights the arrogance and total lack of humility of the Herod family, and the kind of judgment which inevitably follows (Acts 12:21-23).
Yet grace was always present, even to the end of the dynasty.
Herod Agrippa I was succeeded by his son, Herod Agrippa II, the last ruler in this dynasty. Herod Agrippa II could have taken a different path than being ‘almost persuaded’ by the Apostle Paul (Acts 26:28). So could we.
In discussion with members of a certain Sect back in the 1970s, they suggested that both John the Baptist and Jesus had failed in not having children. In fact, the opposite is the case. John the Baptist pointed people to Jesus (John 1:29; John 3:30; Luke 7:19; Acts 19:3-5): and Jesus brought many ‘children’ to God (Isaiah 8:18; Hebrews 2:10; Hebrews 2:13; cf. John 1:12).
John the Baptist paid the ultimate price for his faith and faithfulness, as would many after him to this very day. The Cross was already casting its shadow over Mark’s narrative. Jesus died that we might be forgiven of all our sins, and received as full citizens in His kingdom.
Against this background of court intrigue and corrupt rulers, one of the distinguishing marks of Jesus’ kingship was His compassion towards a leaderless people (Mark 6:34).
Let us strive together towards that day when ‘the kingdoms of this world’ will become ‘the kingdom of our Lord and of His Christ: ‘and He shall reign for ever and ever’ (Revelation 11:15). Alleluia. Amen.
