Exegetical and Hermeneutical Commentary of 1 Chronicles 15:1
And [David] made him houses in the city of David, and prepared a place for the ark of God, and pitched for it a tent.
1. made him houses ] Cp. 2Sa 5:9.
a tent ] a new tent, not the old tabernacle (1Ch 16:39). Cp. the prefatory note to ch. 13.
Fuente: The Cambridge Bible for Schools and Colleges
And pitched for it a tent – The old tent or tabernacle was still in existence at Gibeon 1Ch 16:39; 2Ch 1:3; but the ark had long been separated from it, and David probably thought that something newer and more magnificent was requisite. He therefore allowed the former tabernacle to keep its place, and had another made and erected.
Fuente: Albert Barnes’ Notes on the Bible
1Ch 15:1; 1Ch 15:24
And David made him houses in the city Of David, and prepared a place for the ark of God.
Removal of the ark, or carrying on the work of God
I. Preparation for Gods work.
1. By personal sanctification.
2. By implicit obedience to Gods command.
II. Hearty co-operation in gods work.
1. Gained by consultation. Teachers Meetings, Ministers Conferences, National Councils of great help in effective work.
2. Displayed in united ranks.
3. Expressed by individual effort.
III. Success achieved in Gods work. (J. Wolfendale.)
The call to service
I. The call.
1. Personal.
2. Pressing.
3. Worthy.
II. The response.
1. Ready.
2. Universal.
3. Immediate.
III. The directions to carry it out.
1. Clear.
2. Right.
3. Safe. (J. Wolfendale.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
CHAPTER XV
David prepares to bring home the ark, and musters the Levites,
1-11.
They sanctify themselves, and bear the ark upon their
shoulders, 12-15.
The solemnities observed on the occasion, 16-26.
David dances before the ark, and is despised by his wife
Michal, 27-29.
NOTES ON CHAP. XV
Verse 1. Made him houses] One for himself, and one for the ark; in the latter was a tent, under which the ark was placed.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Houses; a palace consisting of many houses or apartments for his several wives and children. Pitched for it a tent.
Quest. Why did he not first fetch the tabernacle of Moses from Gibeon, where it now was that so he might put the ark into its proper place?
Answ. Partly because he had no motion or direction from God concerning the tabernacle, as he had concerning the ark; and partly because he thought the tabernacle was not so necessary for that end as formerly, seeing he intended forthwith to set upon the building of the temple, as appears from 1Ch 12.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. David made him houses in the cityof DavidThrough the liberality of his Tyrian ally (1Ch14:1), David was enabled to erect not only a palace for himself,but to furnish suitable accommodation for his numerous family. Wherepolygamy prevails, each wife has a separate house or suite ofapartments for herself and children.
prepared a place for the arkof God, and pitched for it a tentthat is, made an entirely newone upon the model of the former. The old tabernacle, which Moses hadconstructed in the wilderness and which had hitherto served thepurpose of a sacred covering, was to be left at Gibeon, eitherbecause of the unwillingness of the inhabitants to part with such avenerable relic, or because there was no use for it in Jerusalem,where a more solid and sumptuous edifice was contemplated. If itappear surprising that David “made him houses” before heprepared this new tabernacle, it should be remembered that he hadreceived no divine intimation respecting such a work.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And David made him houses in the city of David,…. With the help of the masons and carpenters Hiram sent him, 1Ch 14:1, the royal palace is meant, with all the apartments in it, which were many and large, as so great a family he had required, and with all the out houses to it necessary for his servants, and their offices:
and prepared a place for the ark of God, and pitched for it a tent; see 2Sa 6:17.
Fuente: John Gill’s Exposition of the Entire Bible
In 2Sa 6:12 the whole matter is introduced by a statement that the motive which had determined the king to bring the ark to Jerusalem, was his having heard of the blessing which the ark had brought upon the house of Obed-edom. In our narrative (1Ch 15:1), the remark that David, while building his house in Jerusalem, prepared a place for the ark of God, and erected a tent for it, forms the transition from the account of his palace-building (1Ch 14:1.) to the bringing in of the ark. The words, “he made unto himself houses,” do not denote, as Bertheau thinks, the building of other houses besides the palaces built with the help of King Hiram (1Ch 14:1). For is not synonymous with , but expresses the preparation of the building for a dwelling, and the words refer to the completion of the palace as a dwelling-place for the king and his wives and children. In thus making the palace which had been built fit for a habitation, David prepared a place for the ark, which, together with its tent, was to be placed in his palace. As to the reasons which influenced David in determining to erect a new tabernacle for the ark, instead of causing the old and sacred tabernacle to be brought from Gibeon to Jerusalem for the purpose, see the remarks introductory to 2 Sam 6.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Removal of the Ark. | B. C. 1047. |
1 And David made him houses in the city of David, and prepared a place for the ark of God, and pitched for it a tent. 2 Then David said, None ought to carry the ark of God but the Levites: for them hath the LORD chosen to carry the ark of God, and to minister unto him for ever. 3 And David gathered all Israel together to Jerusalem, to bring up the ark of the LORD unto his place, which he had prepared for it. 4 And David assembled the children of Aaron, and the Levites: 5 Of the sons of Kohath; Uriel the chief, and his brethren an hundred and twenty: 6 Of the sons of Merari; Asaiah the chief, and his brethren two hundred and twenty: 7 Of the sons of Gershom; Joel the chief, and his brethren an hundred and thirty: 8 Of the sons of Elizaphan; Shemaiah the chief, and his brethren two hundred: 9 Of the sons of Hebron; Eliel the chief, and his brethren fourscore: 10 Of the sons of Uzziel; Amminadab the chief, and his brethren a hundred and twelve. 11 And David called for Zadok and Abiathar the priests, and for the Levites, for Uriel, Asaiah, and Joel, Shemaiah, and Eliel, and Amminadab, 12 And said unto them, Ye are the chief of the fathers of the Levites: sanctify yourselves, both ye and your brethren, that ye may bring up the ark of the LORD God of Israel unto the place that I have prepared for it. 13 For because ye did it not at the first, the LORD our God made a breach upon us, for that we sought him not after the due order. 14 So the priests and the Levites sanctified themselves to bring up the ark of the LORD God of Israel. 15 And the children of the Levites bare the ark of God upon their shoulders with the staves thereon, as Moses commanded according to the word of the LORD. 16 And David spake to the chief of the Levites to appoint their brethren to be the singers with instruments of music, psalteries and harps and cymbals, sounding, by lifting up the voice with joy. 17 So the Levites appointed Heman the son of Joel; and of his brethren, Asaph the son of Berechiah; and of the sons of Merari their brethren, Ethan the son of Kushaiah; 18 And with them their brethren of the second degree, Zechariah, Ben, and Jaaziel, and Shemiramoth, and Jehiel, and Unni, Eliab, and Benaiah, and Maaseiah, and Mattithiah, and Elipheleh, and Mikneiah, and Obed-edom, and Jeiel, the porters. 19 So the singers, Heman, Asaph, and Ethan, were appointed to sound with cymbals of brass; 20 And Zechariah, and Aziel, and Shemiramoth, and Jehiel, and Unni, and Eliab, and Maaseiah, and Benaiah, with psalteries on Alamoth; 21 And Mattithiah, and Elipheleh, and Mikneiah, and Obed-edom, and Jeiel, and Azaziah, with harps on the Sheminith to excel. 22 And Chenaniah, chief of the Levites, was for song: he instructed about the song, because he was skilful. 23 And Berechiah and Elkanah were doorkeepers for the ark. 24 And Shebaniah, and Jehoshaphat, and Nethaneel, and Amasai, and Zechariah, and Benaiah, and Eliezer, the priests, did blow with the trumpets before the ark of God: and Obed-edom and Jehiah were doorkeepers for the ark.
Preparation is here made for the bringing of the ark home to the city of David from the house of Obed-edom. It is here owned that in the former attempt, though it was a very good work and in it they sought God, yet they sought him, not after the due order, v. 13. “We did not go about our work considerately; and therefore we sped so ill.” Note, It is not enough that we do that which is good, but we must do it well–not enough that we seek God in a due ordinance, but we must seek after him, in a due order. Note, also, When we have suffered for our irregularities we must learn thereby to be more regular; then we answer the end of chastisement. Let us see how the matter was mended. 1. David now prepared a place for the reception of the ark, before he brought it to him; and thus he sought in the due order. He had not time to build a house, but he pitched a tent for it (v. 1), probably according to the pattern shown to Moses in the mount, or as near it as might be, of curtains and boards. Observe, When he made houses for himself in the city of David he prepared a place for the ark. Note, Wherever we build for ourselves, we must be sure to make room for God’s ark, for a church in the house. 2. David now ordered that the Levites or priests should carry the ark upon their shoulders. Now he bethought himself of that which he could not but know before, that, none ought to carry the ark but the Levites, v. 2. The Kohathites carried it in their ordinary marches, and therefore had no wagons allotted them, because their work was to bear upon their shoulders, Num. vii. 9. But upon extraordinary occasions, as when they passed Jordan and compassed Jericho, the priests carried it. This rule was express, and yet David himself forgot it, and put the ark upon a cart. Note, Even those that are very knowing in the word of God, yet have it not always so ready to them as were to be wished when they have occasion to use it. Wise and good men may be guilty of an oversight, which, as soon as they are aware of, they will correct. David did not go about to justify what had been done amiss, nor to lay the blame on others, but owned himself guilty, with others, of not seeking God in a due order, and now took care not only to summon the Levites to the solemnity, as he did all Israel (v. 3), and had done before (ch. xiii. 2), but to see that they assembled (v. 4), especially the sons of Aaron, v. 11. To them he gives the solemn charge (v. 12): You are the chief of the fathers of the Levites, therefore do you bring up the ark of the Lord. It is expected that those who are advanced above others in dignity should go before others in duty. “You are the chief, and therefore more is expected from you than from others, both by way of service yourselves and influence on the rest. You did it not at first, neither did your duty yourselves nor took care to instruct us, and we smarted for it: The Lord made a breach upon us; we have all smarted for your neglect; this has been by your means (see Mal. i. 9): therefore sanctify yourselves, and mind your business.” When those that have suffered for doing ill thus learn to do better the correction is well bestowed. 3. The Levites and priests sanctified themselves (v. 14) and were ready to carry the ark on their shoulders, according to the law, v. 15. Note, Many that are very remiss in their duty, if they were but faithfully told of it, would reform and do better. The breach upon Uzza made the priests more careful to sanctify themselves, that is, to cleanse themselves from all ceremonial pollution and to compose themselves for the solemn service of God, so as to strike a reverence upon the people. Some are made examples, that others may be made exemplary and very cautious. 4. Officers were appointed to be ready to bid the ark welcome, with every possible expression of joy, v. 16. David ordered the chief of the Levites to nominate those that they knew to be proficients for this service. Heman, Asaph, and Ethan, were now first appointed, v. 17. They undertook to sound with symbols (v. 19), others with psalteries (v. 20), others with harps, on the Sheminith, or eighth, eight notes higher or lower than the rest, according to the rules of the concert, v. 21. Some that were priests blew with the trumpet (v. 24), as was usual at the removal of the ark (Num. x. 8) and at solemn feasts, Ps. lxxxi. 3. And one was appointed for song (v. 22), for he was skilful in it, could sing well himself and instruct others. Note, As every man has received the gift, so he ought to minister the same, 1 Pet. iv. 10. And those that excel in any endowment should not only use it for the common good themselves, but teach others also, and not grudge to make others as wise as themselves. This way of praising God by musical instruments had not hitherto been in use. But David, being a prophet, instituted it by divine direction, and added it to the other carnal ordinances of that dispensation, as the apostle calls them, Heb. ix. 10. The New Testament keeps up singing of psalms, but has not appointed church-music. Some were appointed to be porters (v. 18), others door-keepers for the ark (1Ch 15:23; 1Ch 15:24), and one of these was Obed-edom, who reckoned it no doubt a place of honour, and accepted it as recompence for the entertainment he had given to the ark. He had been for three months housekeeper to the ark, and indeed its landlord. But, when he might not be so any longer, such an affection had he for it that he was glad to be its door-keeper.
Fuente: Matthew Henry’s Whole Bible Commentary
Levitical Account of the Ark’s Removal, 1Ch 15:1-28
This passage from the Chronicles account emphasizes the part of the Levites in the removal of the ark to Jerusalem. This is in keeping with the theory that the books of Chronicles were written after the Babylonian exile by the scribes, who were, of course, Levites, and their purpose of writing to show that the priesthood and the line of David, with its Messianic promise, survived the exile.
In beginning, the building of houses in Jerusalem by David is mentioned to show that David prepared a special place there for housing the ark. Verse 2 then commences the account of the removal with the second attempt, at which time David had done his homework, by studying the Scriptures, and had learned that the ark was to be conveyed on the shoulders of the priests, not on a cart. The king assembled the great families of the priests and Levites, many of whom are named in this passage. Of the families cited there was a total of eight hundred sixty-two. These all came from the chief families of the Kohathites, Gershomites, and Mararites, the three sons of Levi, the son of Jacob.
David appointed as chief priests Zadok, who represented Aaron’s son, Eleazar, and Abiathar, who represented the family of Ithamar, Aaron’s younger son. (See 1Ch 24:3; with 2Sa 8:17.) These two exercised a joint high priesthood, probably because David wished to reward Abiathar, the sole survivor of the house of Eli, who had remained faithfully with him through his flight from Saul.
David now commanded them to sanctify themselves according to the commandment of the law that they might bring up the ark lawfully, for their failure the first time to do this had been the cause of the disaster relative to Uzza. This they proceeded to do. David also had the Levites to organize the singers and musicians for making music and singing in joint worship while the ark was being transported. The chief of singers and musicians were Heman, Asaph, and Ethan. Of these it is interesting to note that Heman was the grandson of the prophet Samuel (1Ch 6:33), while the names of Asaph and Ethan are associated with the authorship of several of the Psalms (50, 73-83 of Asaph; 89 of Ethan). The Alamoth (v. 20) and Sheminith (v. 21) refer to musical instructions of indeterminate meaning today.
Great care was taken to guard the ark, after the disaster to Uzza. Several Levite leaders were charged with the special care to guard it against profanation. Chief of these included Obed-edom in whose house the ark had been left for the three month interval after Perez-uzza. The sons of Obed-edom, among others, continued to be temple guards throughout Israel’s history (see 1Ch 26:1; 1Ch 26:4-8).
The ark is said to have been brought up with great joy, and verse 26 says that the Lord helped the Levites who carried it. Sacrifices of seven bullocks and seven rams were made. David celebrated right along with the Levites bearing the ark, the singers and musicians, wearing a robe of fine linen just as they wore. So the ark came. into Jerusalem amid great joy of the people.
Fuente: Garner-Howes Baptist Commentary
CRITICAL NOTES.] The bulk of this chapter consists of new matter, which the writer of Chronicles found in his authorities, and regarding as important for his purpose, introduced at this point into the narrative. Only 1Ch. 15:25-29 are parallel with 2 Samuel, corresponding to ch. 1Ch. 6:12-23 [Speak. Com.].
1Ch. 15:1-3.Preparation to remove ark. Houses. Interval of three months employed in building his palace and city for accommodation of his wives and family. Tent, a new one, old one still at Gibeon (1Ch. 16:39; 2Ch. 1:3); thought to be too old, perhaps. 1Ch. 15:2. None, except Levites, to bear ark, nor convey it in cart (cf. Num. 1:50; Jos. 9:7-17). External things carried on waggons under charge of Gershonites and Merarites; but articles of the sanctuary to be borne on poles by Kohathites (Numbers 4). 1Ch. 15:4. All representatives of nation.
1Ch. 15:5-15.Priests and Levites. This classification of sons of Aaron, as the special priests, and of the Levites, is constantly observed (ch. 1Ch. 12:26-27; 1Ch. 27:17). The mention of the six representative Levitical families follows. That of Kohath (1Ch. 15:5) takes lead, because, though second in order of birth (Gen. 46:11; Exo. 6:16-19; ch. 1Ch. 6:1-30), its priestly importance gave it always first rank. To the same head belonged also three of the remaining five families, viz., Hebron (1Ch. 15:9) and Uzziel (1Ch. 15:10), who were brothers, as being both sons of Kohath (Exo. 6:18); and Elizaphan, who, though son of Uzziel (Exo. 6:22), had come to represent a distinct family (Num. 3:30). The other two required to complete the six are Asaiah (1Ch. 15:6), of the house of Merari, and Joel (1Ch. 15:7), of the house of Gershom. The representatives, then, of these six families, with the company of the brethren belonging to each of them, and the two priests, Zadok and Abiathar (1Ch. 15:11), are now summoned into the presence of David to receive a short but special charge.
1Ch. 15:11-13.Davids address. Sanctify, according to Mosaic requirements, before engaging in any service (Num. 1:50; Num. 7:9; Num. 10:17; 2Ch. 29:5). 1Ch. 15:13. Did not sanctify yourselves before. Levites even sadly to blame. Breach (ch. 1Ch. 13:11). Order that ark should be borne on shoulders of Levites (cf. 1Ch. 15:15).
1Ch. 15:16-21.The singers. Sacred song in use from earliest times (Exodus 15; Deuteronomy 32; Jud. 1:5). This first occasion on which duty of conducting musical services expressly laid on Levites. Hitherto music seems to have been cultivated in schools of the prophets (1Sa. 10:5). Henceforth services of tabernacle and temple were regularly choral, and a considerable section of Levites was trained in musical knowledge and set apart to conduct this portion of national worship (cf. ch. 1Ch. 23:5; 1Ch. 25:1-31; 2Ch. 5:12; 2Ch. 7:6; 2Ch. 35:15) [Speak. Com.].
1Ch. 15:17.Heman (cf. 1Ki. 4:31; 1Ch. 2:6). 1Ch. 15:18. Second, subordinate leaders, or forming the second choir. Porters applies to Obed-edom and Jeiel (or Jehiah, 1Ch. 15:24). 1Ch. 15:19. Cymbals, instruments of percussion, making clanging sound. 1Ch. 15:20. Psalteries, a kind of lute. Alamoth, psalteries of high pitch, whose tones resembled voices of girls (alamoth) [Speak. Com.]. 1Ch. 15:21. Shem., the eighth in a series of times, or an instrument with eight strings; uncertain meaning. Excel, lead or preside: harpers with bass voices led, and lutists with treble followed.
1Ch. 15:22-24.Bearers of ark. Chen., chief, from his office, and different from Chen. in ch. 1Ch. 26:29. For song, marg. for carriage. Instructed, presided over bearing. Skilful in customs and observances in carriage of holy things. 1Ch. 15:23-24. This part of cortege arranged thus: Berechiah and Elkanah went before to open doors. The seven priests followed, blowing trumpets (Num. 10:8), and Obed-edom and Jehiah brought up the rear and closed the doors, when the ark was put in its place. Arrangements here merely for the occasion, and it was possible for these two doorkeepers to sing in choir and afterwards close the sacred doors [Murphy].
1Ch. 15:25-29.The procession. 1Ch. 15:26. Helped, regarded with favour. Offered, distinct from that in 2Sa. 6:13. 1Ch. 15:27. Linen, made of buts (byssus), a species of flax; a robe worn by highest rank kings and priests (Est. 8:15; 1Sa. 22:18). All Levites formed part of procession. 1Ch. 15:28. Cornet, first time mentioned. 1Ch. 15:29. Danced accords with brief account in 2Sa. 6:15. Michal (cf. 2Sa. 6:20-23).
HOMILETICS
A PLACE PREPARED FOR THE ARK.1Ch. 15:1-4
David anxious to convey the ark from house of Obed-edom to tabernacle in Zion.
I. An evidence of his desire for Gods presence. He thought more about a place for the ark of God than the splendour of the palace and the enlargement of the city. Men build houses, buy land, and make fortunes, but have no room for God, for a church in the house, for a temple in the city.
II. An indication of a better state of mind. Not now afraid, did not cry, How shall the ark of the Lord come to me? (2Sa. 6:9). In three months wonderfully changed. Obed-edoms prosperity and divine judgment broke down prejudice, humbled him, and induced him to arrange for return of ark. Thy judgments are made manifest.
III. A proof of anxiety for the welfare of his people. Not anxious to fill the city with soldiers, to build warehouses, but to pitch a tent for God. The seat of government should be the centre of worship. The presence of the ark asserted the presence, supremacy, and claims of God. The king desired the people to remember Him in their homes and their business.
IV. An earnest endeavour to secure that welfare. David first to move, prominent in effort, and earnest in consulting the people. He prepared a place, was ready to employ labour, and make sacrifice to accomplish the work. To the chief of the fathers he gave a solemn charge and a personal example. Let us thus work ourselves, and incite others to follow our example.
REMOVAL OF THE ARK, OR CARRYING ON THE WORK OF GOD.1Ch. 15:1-24
The chapter gives an account of preparation and procession in the removal of the ark. Learn
I. Preparation for Gods work. The work important and needful, should never be undertaken without thought, purpose, and preparation.
1. By personal sanctification. Sanctify yourselves (1Ch. 15:12). Legal defilement unfitted for solemn duties. Removal of sin from heart and life, the first requisite in seeking and serving God. Secret sin forsaken, the heart made steadfast and sincere. If iniquity be in thine hand, put it far away.
2. By implicit obedience to Gods command. Gods work done in Gods way, not in ours. Trifles most serious. Difference between a cart and poles in conveying ark seems small. But to the law and testimony. No right to put he plans, the ordinances of men for the commandments of God.
II. Hearty co-operation in Gods work. David sought fit persons, and appealed to priests and Levites to help. This co-operation given.
1. Gained by consultation. David could not force, calls the assembly and makes appeal. Well-conducted meetings. Teachers Meetings, Ministers Conferences, and National Councils of great help in effective work. Come now and let us take counsel together.
2. Displayed in united ranks. In due order (1Ch. 15:13). In obedience to God, and special rank in procession. Neglect of this brought failure at first. Worship, work, and liberality should be systematic. Order gave each thing view [Shakespeare].
3. Expressed by individual effort. Each took his place and gave his work. Some played with cymbals, harps, and psalteries; others did blow with the trumpets. Some sang and others danced. Some doorkeepers and others commanders. All joined the order and the shouts (2Sa. 6:15). As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God.
III. Success achieved in Gods work. If sincerely consecrated and unitedly engaged, we shall succeed in Gods service. When all was done reverently and in order, God helped the Levites that bare the ark. They might tremble in remembrance of former judgments; but they did not stumble. The sacrifices were acceptable to God, and the favour of God was not withheld. Songs of praise were given, and the ark came to the city of David.
THE PROCESSION WITH THE ARK.1Ch. 15:3-28
After due preparation, the procession arranged, and we have all particulars.
I. The bearers of the ark. None ought to carry the ark of God but the Levites. David had carefully ascertained legal requirements, and anxious they should be strictly carried out.
1. Rightly chosen.
2. Properly arranged. Three families of Levites (1Ch. 15:4-7). Kohathites not priests (1Ch. 15:8-10); Zadok and Abiathar, the princes of two priestly lines of house of Aaron.
II. The regulations for conveying the ark. These varied.
1. Sacrificial rites. (a) At beginning for help. (b) At the end in gratitude. These forgotten in first attempt, hence the breach. 2. Musical accompaniments. Leaders in song and subordinate or second choir. Psalteries, cymbals, and lutes, accompanied procession.
3. Rapturous joy. Joy unbounded, expressed in corresponding gestures and rhythmical movements. (a) The king danced. A religious ceremony in which highest and holiest feeling found expression. (b) The people shouted and sang. The festival was popular, right, joyous. The king took the lead, and God made the whole people glad. Every one did soar above the heights of earth.
Joy is the sweet voice, joy the luminous cloud.
We in ourselves rejoice!
And then flows all that charms our ear or sight,
All melodies the echoes of that voice,
All colours a suffusion from that light [Coleridge].
HOMILETIC HINTS AND SUGGESTIONS
1Ch. 15:1. A place for the ark.
1. A lovely thought.
2. A wise consultation to carry it out.
3. An example worthy of imitation.
1Ch. 15:2. None ought.
1. Wise men may be guilty of oversight and wrong. The king and priests knew the law, and should have carried it out.
2. Gods methods of bringing them to acknowledge and confess wrong, often severe, memorable, and beneficial in results. When pious men, who have been betrayed into unwarrantable conduct, have had time for self-examination, searching the Scriptures, and prayer, they will discover and confess their mistakes, and be reduced to a better temper; they will justify God in his corrections; they will be convinced that safety and comfort consist, not in absenting themselves from his ordinances, or in declining dangerous services, but in attending to their duty in a proper spirit and manner; they will profit by their own errors [Scott].
None ought to carry, &c. Gentle reproof.
1. Do we not deserve it? Have we not erred from God in doctrine and conduct?
2. Can we receive it without offence from prince or peasant?
3. When thus reproved, are we ready to amend? To reprehend well, says Feltham, is the most necessary and the hardest part of friendship. Who is there that does not merit a check? And yet how few will endure one! Its nail, says an old author, must be well oiled with kindness before it can be effectually driven home. Let the righteous smite me, and it shall be a kindness; let him reprove me, and it shall be an excellent oil; it shall not break my head.
1Ch. 15:2 to 1Ch. 24:1. The call to servicepersonal, pressing, and worthy.
2. The response to the callready, universal, and immediate.
3. The directions to carry it outclear, right, and safe. Whatsoever ye do, do it heartily, as to the Lord, and not unto men.
HOMILETICS
PERSONAL HOLINESS ESSENTIAL TO SACRED SERVICE.1Ch. 15:12
Sanctify yourselves, a needful duty for any work for God. Present comfort and eternal happiness depend upon this.
I. Personal holiness required in those who serve. Holiness means setting apart, fitting for special use. Gods servants separated from a profane world and devoted to God.
1. In heart. This must be purified, and filled with holy thoughts and aspirations. Likeness to God in mind and disposition. Root and centre of spiritual being rectified. Sanctify the Lord God in your hearts.
2. In life. Holiness of heart reproduced, translated into life, retain. Be ye holy in all manner of conversation (deportment, course of life) (1Pe. 1:15).
II. Personal holiness the pattern according to which we must serve. As he who hath called you is holy, so be ye holy; Be ye holy as I am holy. Idea of perfection lost through sin. Christ brought Gods holiness from the region of abstraction within sight and easy reach. Infidels even admire his character, but to believers he is a model of imitation, the standard, the law of life and service. There is innate likeness by regeneration and the indwelling Spirit; outward likeness by conformity, study, and obedience. He did the will of God, went about doing good, and sets an example. Be ye therefore followers (imitators) of God, as dear children (Eph. 5:1).
III. Personal holiness is the only condition on which we can serve. Not only necessary for personal salvation, but for personal usefulness.
1. By this we influence others. Doctrines not always understood. Holiness seen, felt, and admired. Holy living wins to Christ and helps his cause.
2. By this we answer the end of our being. Of no use whatever without holiness; worse than a rose without blossom, or a tree without fruit. Use the design in view. He hath not called you to uncleanness, but unto holiness.
SACRED JOY: ITS SOURCE AND MANIFESTATIONS
The conveyance of the ark an occasion of general rejoicing (cf. Psalms 101; Psalms 15; Psalms 68; Psalms 24; Psalms 132, which are supposed to commemorate the event).
I. The source of sacred joy. Sacredthat is, true joy, not a common feeling, must have some cause or spring. By nature, too full of ingratitude and morbid feeling.
1. Gods presence with us. In our hearts, renewing and cleansing them. In our homes, sanctifying bereavements and guiding domestic affairs. In duties, public and private. With God, even in trouble and obscurity, our life may be a sunshine in a shady place. All my springs are in thee.
2. Gods blessing upon our efforts. Effort essential to health and joy. Gods blessing upon work rightly done gladdens the heart and turns grief into gladness. God hath made them rejoice with great joy.
II. The manifestations of sacred joy. Joy not self-concealing. Here seen in forms fit and natural. From beginning to end, all with joy (1Ch. 15:16; 1Ch. 15:25).
1. In sacred psalmody. The singers with instruments of music, &c. (1Ch. 15:16). Reminding of Miltons sevenfold chorus of hallelujahs and harping symphonies.
2. In sacrificial rites. Without these, ceremony incomplete. In the success of any enterprise, the completion of any work, offer thanksgivings, sacrifices of joy. Duty performed with the presence and by direction of God will create enthusiasm in numbers, and bring many a festal day!
A solemn yet a joyful thing is life,
Which, being full of duties, is for this
Of gladness full, and full of lofty hopes.
DAVID BEFORE THE ARK.1Ch. 15:25-29
It was the greatest day in Davids life Its significance in his career is marked by his own pre-eminent positionconqueror, poet, musician, priest in one. The sacrifices were offered by him; the benedictions, both on his people and on his household, were pronounced by him. He was the presiding spirit of the whole scene [Stanley].
I. Davids attire. Clothed with a robe of fine linen (1Ch. 15:27).
1. Priestly attire White ephod worn only by priests. David the head of a kingdom of priests (Exo. 19:6), and on this occasion performed the functions of a priest.
2. A penitential dress. Although king, David laid aside royal robes and put on the dress of a servant, and owned himself as mere minister of God. He sets forth his humility in the presence of whole people. In position and spirit expresses dependence upon God, and becomes the faithful leader and overseer.
II. Davids conduct. His joy increased as procession went on, expressed according to the manner of the timessinging, shouting, and dancing before the Lord, as music inspired and directed, till the ark was fixed in position.
1. Misinterpreted by Michal. She had no share in peoples joy. Her heart not attuned to high devotion. The ceremony a foolish masquerade to her. A cold, unspiritual nature cannot understand enthusiasm, any more than an Icelander can understand tropical heat.
2. Defended by himself (cf. 2Sa. 6:21-23). In his procedure he had an eye to Gods glory, from whom he received his kingdom, and before whom he ought to be judged. He did not lower himself in his own opinionhonoured with being on a level with the maids whom she despised. Honour with God more highly esteemed than honour with men (Joh. 12:43). David a noble example of firmness and enthusiasm for God.
He put so much of heart into his act
That his example had a magnets force.
MICHALS CONTEMPT.1Ch. 15:29
One only incident tarnished its brightness. Michal, his wife, in the proudwe may almost say conservative spirit of the older dynasty, not without a thought of her fathers fallen house (2Sa. 6:21), poured forth her contemptuous reproach on the king who had descended to the dances and songs of the Levitical procession. He, in reply, vowed an eternal separation, marking the intense solemnity which he attached to the festival [Stanley].
1. Springing from pride. She blamed him for exchanging royal robes for sacerdotal dress. He forgot his dignity, mixed with the common people, and put himself on a level with them. Worldly hearts see nothing in actions of zeal but folly and madness [Bishop Hall]. She could admire his valour, not his pietythe soldier, not the saint.
2. Punished with barrenness. Michal had no child until the day of her death (cf. 2Sa. 6:20-23). This a dishonour, the deepest humiliation for an oriental woman. She unjustly reproached David, and God put her to perpetual reproach. As we sow, we reap. God hath still a barren womb for mocking Michal, says Trapp.
HOMILETIC HINTS AND SUGGESTIONS
1Ch. 15:25-28. Sacred joy. Its source, manifestations, and results. All Gods services must be performed with joy, or else they lose their lustre [Trapp].
1Ch. 15:29. Michal a type of many who despise devotion, enthusiasm, and liberality in the cause of God. In the present day there is no lack of people like Michal. In the pure fire of the Spirit from on high these persons also see only a morbid fanaticism; in the most animated and vigorous expression of hallowed exultation of soul, a hypocritical display. The life from and in God remains a mystery to every one until, through the Spirit of God Himself, it is unsealed to his experience [Krummacher]. Learn
1. To be misunderstood, ridiculed, and opposed in Gods service.
2. That a mans foes may be those of his own household.
3. To exercise true charity. Michal should have commended David; been less bitter and ironical in spirit. David calmly defended himself, and explained to Michal that he had regard to the glory of God in all his procedure. Charity is not easily provoked, thinketh no evil.
ILLUSTRATIONS TO CHAPTER 15
1Ch. 15:3-24. Order in procession.
The heavens themselves, the planets and this centre,
Observe degree, priority, and place,
Insisture, course, proportion, season, form,
Office, custom, in all line of order
[Shakspeare].
1Ch. 15:29. The pride of Michal. She was a kings daughter, with all the haughty temper of her birth. She forgot that there was a greater king than Saul or David, before whom the princes of the earth are as vanity. It is the tree which stands high and alone that is in danger of being struck by lightning. Her soul, in its pride, was scorched by the fire of divine judgment [S. S. Magazine].
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
LESSON SEVEN 1516
THE ARK OF THE COVENANT BROUGHT TO JERUSALEM
DAVIDS SONG OF THANKSGIVING
THE MINISTERS AND WORSHIP
8. BRINGING THE ARK TO JERUSALEM (1516)
INTRODUCTION
The completion of the movement of the ark to Jerusalem is accomplished at this time. Davids concern for worship is underscored in his appointment of Levitical ministers and his composition of a beautiful hymn of thanksgiving.
TEXT
1Ch. 15:1. And David made him houses in the city of David; and he prepared a place for the ark of God, and pitched for it a tent. 2. Then David said, None ought to carry the ark of God but the Levites: for them hath Jehovah chosen to carry the ark of God, and to minister unto him for ever. 3. And David assembled all Israel at Jerusalem, to bring up the ark of Jehovah unto its place, which he had prepared for it. 4. And David gathered together the sons of Aaron, and the Levites: 5. of the sons of Kohath, Uriel the chief, and his brethren a hundred and twenty; 6. of the sons of Merari, Asaiah the chief, and his brethren two hundred and twenty; 7. of the sons of Gershom, Joel the chief, and his brethren a hundred and thirty; 8. of the sons of Elizaphan, Shemaiah the chief, and his brethren two hundred; 9. of the sons of Hebron, Eliel the chief, and his brethren fourscore; 10. of the sons of Uzziel, Amminadab the chief, and his brethren a hundred and twelve. 11. And David called for Zadok and Abiathar the priests, and for the Levites, for Uriel, Asaiah, and Joel, Shemaiah, and Eliel, and Amminadab, 12. and said unto them, Ye are the heads of the fathers houses of the Levites: sanctify yourselves, both ye and your brethren, that ye may bring up the ark of Jehovah, the God of Israel, unto the place that I have prepared for it. 13. For because ye bare it not at the first, Jehovah our God made a breach upon us, for that we sought him not according to the ordinance. 14. So the priests and the Levites sanctified themselves to bring up the ark of Jehovah, the God of Israel. 15. And the children of the Levites bare the ark of God upon their shoulders with the staves thereon, as Moses commanded according to the word of Jehovah.
16. And David spake to the chief of the Levites to appoint their brethren the singers, with instruments of music, psalteries and harps and cymbals, sounding aloud and lifting up the voice with joy. 17. So the Levites appointed Heman the son of Joel; and of his brethren, Asaph the son of Berechiah; and of the sons of Merari their brethren, Ethan the son of Kushaiah; 18. and with them their brethren of the second degree, Zechariah, Ben, and Jaaziel, and Shemiramoth, and Jehiel, and Unni, Eliab, and Benaiah, and Maaseiah, and Mattithiah, and Eliphelehu, and Mikneiah, and Obed-edom, and Jeiel, the doorkeepers. 19. So the singers, Heman, Asaph, and Ethan, were appointed, with cymbals of brass to sound aloud; 20. and Zechariah, and Aziel, and Shemiramoth, and Jehiel, and Unni, and Eliab, and Maaseiah, and Benaiah, with psalteries set to Alamoth; 21. and Mattithiah, and Eliphelehu, and Mikneiah, and Obed-edom, and Jeiel, and Azaziah, with harps set to the Sheminith, to lead. 22. And Chenaniah, chief of the Levites, was over the song: he instructed about the song, because he was skillful. 23. And Berechiah and Elkanah were doorkeepers for the ark. 24. And Shebaniah, and Joshaphat, and Nethanel, and Amasai, and Zechariah, and Benaiah, and Eliezer, the priests, did blow the trumpets before the ark of God; and Obed-edom and Jehiah were doorkeepers for the ark.
25. So David, and the elders of Israel, and the captains over thousands, went to bring up the ark of the covenant of Jehovah out of the house of Obed-edom with joy. 26. And it came to pass, when God helped the Levites that bare the ark of the covenant of Jehovah, that they sacrificed seven bullocks and seven rams. 27. And David was clothed with a robe of fine linen, and all the Levites that bare the ark, and the singers, and Chenaniah the master of the song with the singers: and David had upon him an ephod of linen, 28, Thus all Israel brought up the ark of the covenant of Jehovah with shouting, and with sound of the cornet, and with trumpets, and with cymbals, sounding aloud with psalteries and harps.
29. And it came to pass, as the ark of the covenant of Jehovah came to the city of David, that Michal the daughter of Saul looked out at the window, and saw king David dancing and playing; and she despised him in her heart.
1Ch. 16:1. And they brought in the ark of God, and set it in the midst of the tent that David had pitched for it: and they offered burnt-offerings and peace-offerings before God. 2. And when David had made an end of offering the burnt-offering and the peace-offerings, he blessed the people in the name of Jehovah. 3. And he dealt to every one of Israel, both man and wOrnan, to every one a loaf of bread, and a portion of flesh, and a cake of raisins.
4. And he appointed certain of the Levites to minister before the ark of Jehovah, and to celebrate and to thank and praise Jehovah, the God of Israel: 5. Asaph the chief, and Second to him Zechariah, Jeiel, and Shemiramoth, and Jehiel, and Mattithiah, and Eliab, and Benaiah, and Obed-edom, and jeiel, with psalteries and with harps; and Asaph with cymbals, sounding aloud; 6. and Benaiah and Jahaziel the priests with trumpets continually, before the ark of the covenant of God.
7. Then on that day did David first ordain to give thanks unto Jehovah, by the hand of Asaph and his brethren. 8. O give thanks unto Jehovah, call upon his name; 9. Sing unto him, sing praises unto him; Talk ye of all his marvellous works. 10. Glory ye in his holy name; Let the heart of them rejoice that seek Jehovah. 11. Seek ye Jehovah and his strength; Seek his face evermore. 12. Remember his marvellous works that he hath done, His wonders, and the judgments of his mouth, 13. O ye seed of Israel his servant, Ye children of Jacob, his chosen ones. 14. He is Jehovah our God; His judgments are in all the earth. 15. Remember his covenant for ever, The word which he commanded to a thousand generations, 16. The covenant which he made with Abraham, And his oath unto Isaac, 17. And confirmed the same unto Jacob for a statute, To Israel for an everlasting covenant, 18. Saying, Unto thee will I give the land of Canaan, The lot of your inheritance; 19. When you were but a few men in number, Yea, very few, and sojourners in it; 20. And they went about from nation to nation, And from one kingdom to another people. 21. He suffered no man to do them wrong; Yea, he reproved kings for their sakes, 22. Saying, Touch not mine anointed ones, And do my prophets no harm. 23. Sing unto Jehovah, all the earth; Show forth his salvation from day to day. 24. Declare his glory among the nations. His marvellous works among all the peoples. 25. For great is Jehovah, and greatly to be praised: He also is to be feared above all gods. 26. For all the gods of the peoples are idols: But Jehovah made the heavens. 27. Honor and majesty are before him: Strength and gladness are in his place. 28. Ascribe unto Jehovah, ye kindreds of the peoples, Ascribe unto Jehovah glory and strength; 29. Ascribe unto Jehovah the glory due unto his name: Bring an offering, and come before him; Worship Jehovah in holy array. 30. Tremble before him, all the earth: The world also is established that it cannot be moved. 31. Let the heavens be glad, and let the earth rejoice; And let them say among the nations, Jehovah reigneth. 32. Let the sea roar, and the fullness thereof; Let the field exult, and all that is therein; 33. Then shall the trees of the wood sing for joy before Jehovah; For he cometh to judge the earth. 34. O give thanks unto Jehovah; for he is good; For his lovingkindness endureth for ever. 35. And say ye, Save us, O God of our salvation, And gather us together and deliver us from the nations. To give thanks unto thy holy name, And to triumph in thy praise, 36. Blessed be Jehovah, the God of Israel, From everlasting even to everlasting. And all the people said, Amen, and praised Jehovah.
37. So he left there, before the ark of the covenant of Jehovah, Asaph and his brethren, to minister before the ark continually, as every days work required; 38. and Obed-edom with their brethren, threescore and eight; Obed-edom also the son of Jeduthun and Hosah to be doorkeepers; 39. and Zadok the priest, and his brethren the priests, before the tabernacle of Jehovah in the high place that was at Gibeon, 40, to offer burnt-offerings unto Jehovah upon the altar of burnt-offering continually morning and evening, even according to all that is written in the law of Jehovah, which he commanded unto Israel; 41. and with them Heman and Jeduthun, and the rest that were chosen, who were mentioned by name, to give thanks to Jehovah, because his lovingkindness endureth for ever; 42. and with them Heman and Jeduthun with trumpets and cymbals for those that should sound aloud, and with instruments for the songs of God; and the sons of Jeduthun to be at the gate. 43. And all the people departed every man to his house: and David returned to bless his house.
PARAPHRASE
1Ch. 15:1. David now built several palaces for himself in Jerusalem, and he also built a new Tabernacle to house the Ark of God, 2. and issued these instructions: (When we transfer the Ark to its new home), no one except the Levites may carry it, for God has chosen them for this purpose; they are to minister to him forever. 3. Then David summoned all Israel to Jerusalem to celebrate the bringing of the Ark into the new Tabernacle. 410. These were the priests and Levites present: 120 from the clan of Kohath; with Uriel as their leader; 220 from the clan of Merari; with Asaiah as their leader; 130 from the clan of Gershom; with Joel as their leader; 200 from the subclan of Elizaphan; with Shemaiah as their leader; 80 from the subclan of Hebron; with Eliel as their leader; 112 from the subclan of Uzziel; with Amminadab as their leader. 11. Then David called for Zadok and Abiathar, the High Priests, and for the Levite leaders: Uriel, Asiah, Joel, Shemaiah, Eliel, and Amminadab. 12. You are the leaders of the clans of the Levites, he told them. Now sanctify yourselves with all your brothers so that you may bring the Ark of Jehovah, the God of Israel, to the place I have prepared for it. 13. The Lord destroyed us before because we handled the matter improperlyyou were not carrying it. 14. So the priests and the Levites underwent the ceremonies of sanctification in preparation for bringing home the Ark of Jehovah, the God of Israel. 15. Then the Levites carried the Ark on their shoulders with its carrying poles, just as the Lord had instructed Moses.
16. King David also ordered the Levite leaders to organize the singers into an orchestra, and they played loudly and joyously upon psaltries, harps, and cymbals. 17. Heman (son of Joel), Asaph (son of Berechiah), and Ethan (son of Kushaiah) from the clan of Merari were the heads of the musicians. 18. The following men were chosen as their assistants: Zechariah, Ja-aziel, Shemiramoth, Jehiel, Unni, Eliab, Benaiah, Ma-asseiah, Mattithiah, Eliphelehu, Mikneiah, Obed-edom and Je-iel, the door keepers. 19. Heman, Asaph, and Ethan were chosen to sound the bronze cymbals; 20. and Zechariah, Azi-el, Shemiramoth, Jehiel, Unni, Eliab, Ma-aseiah, and Benaiah comprised an octet accompanied by harps. 21. Mattithiah, Eliphelehu, Mikneiah, Obed-edom, Je-iel, and Azaziah were the harpists. 22. the song leader was Chenaniah, the chief of the Levites, who was selected for his skill. 23. Berechiah and Elkanah were guards for the Ark. 24. Shebaniah, Joshaphat, Nethanel, Amasai, Zechariah, Benaiah, and Eliezerall of whom were priestsformed a bugle corps to march as the head of the procession. And Obed-edom and Jehiah guarded the Ark.
25. Then David and the elders of Israel and the high officers of the army went with great joy to the home of Obed-edom to take the Ark to Jerusalem. 26. And because God didnt destroy the Levites who were carrying the Ark, they sacrificed seven bulls and seven lambs. 27. David, the Levites carrying the Ark, the singers, and Chenaniah the song leader were all dressed in linen robes. David also wore a linen ephod. 28. So the leaders of Israel took the Ark to Jerusalem with shouts of joy, the blowing of horns and trumpets, the crashing of cymbals, and loud playing on the harps and zithers.
29. (But as the Ark arrived in Jerusalem, Davids wife Michal, the daughter of King Saul, felt a deep disgust for David as she watched from the window and saw him dancing like a madman.)
1Ch. 16:1. So the Ark of God was brought into the Tabernacle. David had prepared for it, and the leaders of Israel sacrificed burnt offerings and peace offerings before God. 2. At the conclusion of these offerings David blessed the people in the name of the Lord; 3. then he gave every person present (men and women alike) a loaf of bread, some wine, and a cake of raisins.
4. He appointed certain of the Levites to minister before the Ark by giving constant praise and thanks to the Lord God of Israel and by asking for his blessings upon his people. These are the names of those given this assignment: 5. Asaph, the leader of this detail, sounded the cymbals. His associates were Zechariah, Je-iel, Shemiramoth, Jehiel, Mattithiah, Eliab, Benaiah, Obed-edom, and Je-iel; they played the harps and zithers. 6. The priests Benaiah and Jahaziel played their trumpets regularly before the Ark.
7. At that time David began the custom of using choirs in the Tabernacle to sing thanksgiving to the Lord. Asaph was the director of this choral group of priests. 8. Oh, give thanks to the Lord and pray to him, they sang. Tell the peoples of the world About his mighty doings. 9. Sing to him; yes, sing his praises and tell of his marvelous works. 10. Glory in his holy name; Let all rejoice who seek the Lord. 11. Seek the Lord; yes, seek his strength, And seek his face untiringly. 12, 13. Oh descendants of his servant Abraham, O chosen sons of Jacob, Remember his mighty miracles, And his marvelous miracles, And his authority: 14. He is the Lord our God! His authority is seen throughout the earth. 15. Remember his covenant foreverThe words he commanded, To a thousand generations: 16. His agreement with Abraham, And his oath to Isaac, 17. And his confirmation to Jacob. He promised Israel, With an everlasting promise: 18. I will give you the land of Canaan, As your inheritance. 19. When Israel was few in numberoh, so fewAnd merely strangers in the Promised Land; 20. When they wandered from country to country, From one kingdom to another21. God didnt let anyone harm them. Even kings were killed who sought to hurt them. 22. Dont harm my chosen people, he declared. These are my prophetstouch them not. 23. Sing to the Lord, O earth, Declare each day that he is the one who saves! 24. Show his glory to the nations! Tell everyone about his miracles. 25. For the Lord is great, and should be highly praised; He is to be held in awe above all gods. 26. The other so-called gods are demons, But the Lord made the heavens. 27. Majesty and honor march before him, Strength and gladness walk beside him. 28. O people of all nations of the earth, Ascribe great strength and glory to his name! 29. Yes, ascribe to the Lord, The glory due his name! Bring an offering and come before him; Worship the Lord when clothed with holiness! 30. Tremble before him, all the earth! The world stands unmoved. 31. Let the heavens be glad, the earth rejoice; Let all the nations say, It is the Lord who reigns. 32. Let the vast seas roar, Let the countryside and everything in it rejoice! 33. Let the trees in the woods sing for joy before the Lord, For he comes to judge the earth. 34. Oh, give thanks to the Lord, for he is good; His love and his kindness go on forever. 35. Cry out to him, Oh, save us, God of our salvation; Bring us safely back from among the nations. Then we will thank your holy name, And triumph in your praise. 36. Blessed be Jehovah, God of Israel, Forever and forevermore. And all the people shouted Amen! and praised the Lord.
37. David arranged for Asaph and his fellow Levites to minister regularly at the Tabernacle, doing each day whatever needed to be done. 38. This group included Obed-edom (the son of Jeduthun), Hosah and sixty-eight of their colleagues as guards. 39. Meanwhile the old Tabernacle of the Lord on the hill of Gibeon continued to be active. David left Zadok the priest and his fellow-priests to minister to the Lord there. 40. They sacrificed burnt offerings to the Lord each morning and evening upon the altar set aside for that purpose, just as the Lord had commanded Israel. 41. David also appointed Heman, Jeduthun, and several others who were chosen by name to give thanks to the Lord for his constant love and mercy. 42. They used their trumpets and cymbals to accompany the singers with loud praises to God, And Jeduthuns sons were appointed as guards. 43. At last the celebrations ended and the people returned to their homes, and David returned to bless his own household.
COMMENTARY
In spite of the reverses suffered in his previous attempt to locate the ark in the capital city, David was determined to complete this project. He fortified Jerusalem and continued to build houses in the city. These houses would be directly related to his government. As the king directed all of this activity Jerusalem came to be known as the city of David, peculiarly identified with him. As he was caught up in the business of establishing his government in Jerusalem David could not forget the ark of the covenant. A special tent was constructed in the city to serve temporarily as a shelter for the sacred vessel. The tabernacle constructed at Sinai in Moses day had been located at Shiloh in the tribe of Ephraim for many years. It was at Shiloh that Eli and Samuel ministered in the tabernacle (1Sa. 3:3). Later the tabernacle was moved to Nob (1Sa. 21:6) near Jerusalem. At this place David had been provided with shewbread and Goliaths sword as he fled Sauls wrath. There are indications that the tabernacle was moved to Gibeon where it most likely remained until the Temple was built. The ark had been captured by the Philistines, was returned to Beth-shemesh, moved to Kiriath-jearim and brought to the house of Obed-edom. During the three months after the death of Uzza, David laid careful plans for the moving of the ark. The sad experience with the oxen and the cart brought David to the decision announced in 1Ch. 15:2. Since the Levites had been appointed by Jehovah to carry the ark, this holy vessel must be carried on their shoulders (Num. 1:15-53). Boards, bars, pillars, sockets and curtain materials could be transported on carts; but the sacred vessels were to be carried in the arms of the Kohathite Levites. Once more, runners were sent throughout the kingdom to announce the happy occasion and a great assembly convened at Jerusalem. A careful distinction was made between the sons of Aaron and the Levites. Every priest in order to serve, had to be a Levite; however, all Levites were not qualified to serve as priests. The Kohathite Levites who were physically perfect and ceremonially clean qualified to serve as priests. The Merarites and Gershonites (Gershom) could serve as hewers of wood and draweres of water, but they could not do the work of the regular priests. Zadok and Abiathar (1Ch. 15:11) were the chief priests in Davids administration. Zadok (2Sa. 8:17) and Ahimelech (1Sa. 22:20) were sons of Ahitub. Abiathar was Ahimelechs son. Only one High Priest functioned in Israel at a given time. Zadok would have the primary responsibility in Davids day and Abiathar, his nephew, would serve as chief assistant. These two priests were called before David and he gave them special charge concerning the ark. Sanctify yourselves (1Ch. 15:12). David had read the Law. He had concluded that because they had failed to observe this regulation concerning the priests and the ark they had incurred the wrath of Jehovah. The priests were very willing to do exactly as David commanded. They would give their personal attention to this matter. The ark with staves in place would be carried upon their shoulders, in their arms. One hundred and twenty Kohathites, two hundred and twenty Merarites, and one hundred and thirty Gershonites were numbered and appointed to see that this mission would be accomplished. Others among the Levites were given specific appointments within the limits of Jehovahs Law. David made every effort to avoid any problem like that which had resulted in Uzzas death.
To make certain that everything was properly arranged for the occasion, David gave special instruction to those who would lead in the services. Singers, those who played on musical instruments, doorkeepers for the ark were all briefed regarding their respective duties. Psalteries, harps, cymbals, and trumpets were to be used. It was to be a happy day. The musical instruments were to be played skillfully with volume suited to the occasion. The singing was to be joyful. Heman, Asaph, and Ethan, Levitical master musicians and their assistants were charged to lead in worship through song. The musical instruments were of varying kinds and were designed to produce excellent balance in tone. Psalteries set to Alamoth produced a high pitch harmonizing with the singing voices of men. Harps set to the Sheminith which means the eighth or octave, produced a tone similar to that of the singing voices of men. This music was to be of the highest quality. Chenaniah, chief of the Levites, had special duties on this occasion. There is some question as to the exact nature of these duties. 1Ch. 15:22 mentions the song. The term used here may be translated in the carrying, possibly of the ark. So Chenaniah had specific assignment given him either with regard to the music or with regard to the actual carrying of the ark itself.[34] Berechiah, Elkanah, Obed-edom, and Jehiah were appointed to serve as doorkeepers for the ark. They probably served as a special guard to avoid any possibility of anyone touching the sacred vessel. Special assignments were made to seven of the priests who preceded the ark. These priests were also musicians who sounded trumpets as they led the procession. The trumpets were most likely made of silver like those designated for priestly use in Moses day (Num. 10:1-10). They were long, straight, narrow instruments with an expanded mouth. Such horns had been used to call people for a religious assembly, to announce the beginning of a new month or a new year, and to warn of an enemy attack. Originally there were only two silver trumpets. By the time of David and Solomon (2Ch. 5:12) their number had been increased to one hundred and twenty.
[34] Clarke, Adam, A Commentary and Critical Notes, Vol. II, p. 608.
The actual bringing in of the ark of the covenant is described in 1Ch. 15:25-28. The chronicler reflects the deep satisfaction experienced by all who shared in this joyous occasion. 2Sa. 6:12-16 provides the parallel record of these events. It was with utmost reverence that the priests approached the ark to move it. There were sad memories of another day. What will the God of Israel do today? Will He unleash His wrath or will He smile upon His people? In great fear the priests dared to lay hold upon the staves and carefully lift the sacred ark to their shoulders. The historian recorded the words, God helped the Levites that bare the ark of the covenant of Jehovah. In effect, Jehovah said, What you do here today meets my approval. In return, the priests offered animal sacrifices and rejoiced in Gods help. At regular intervals (six paces or measurements) along the route to Jerusalem the whole company stopped and offered sacrifices. The Levites were careful to wear the clothing appointed for them as they carried out the sacred service. The regular priests could be easily distinguished from the High Priest by their garments. David, as the king, was dressed in a beautiful linen robe. In addition, David also wore a linen ephod. Historically, the ephod was worn only by the High Priest (Exo. 28:4-12). Samuel, as a child in the tabernacle, also wore a linen ephod (1Sa. 2:18). The ephod was worn much like a vest or jacket. When the High Priest wore it, the breastplate was attached to it. Jehovah evidently approved Davids actions. In David the offices of king and priest were combined. This anticipated the time when the offices of king, priest, and prophet would all be united in Jesus Christ. All Israel joined in singing as the Levites played upon the musical instruments. The people also expressed their joy by shouting.
David was completely caught up in the joy of the occasion as he danced and played. He leaped about in half-circles. He led in the celebration. His wife, Michal, took exception to his actions. She most likely had not been a part of the great assembly as the ark was brought into Jerusalem. From the window of her room she observed the king and was not sympathetic with his attitudes or the manner of his self-expression. She judged him to be guilty of conduct unbecoming to his position as king. 2Sa. 6:23 says that Michal died childless. This curse was directly related to her severe judgment of David. Whereas Uzzah had died when the ark was moved on the earlier occasion, Michal is now cursed and through her there will be no son for David and no glory for her father, Saul.
1Ch. 16:1-3 of chapter sixteen are inseparably connected with the concluding verses of the previous chapter. The ark was brought to the special tent David had constructed in Jerusalem for this purpose. Chapter 1Ch. 15:1 made direct reference to this appointment. There are no indications that David had intended to return the ark to the original tabernacle. Many sacrifices had been lifted up to Jehovah that day; however, burnt and peace offerings are now presented as the ark is set inside the tent. In the whole round of offerings designated in Leviticus, chapters 17, the burnt offering was the basic form of worship and the peace offering was the concluding presentation. In the burnt offering the worshipper pledged total consecration to Jehovah. This was symbolized in the complete reduction of the animal to ashes. The peace offering involved the presentation of the blood and fat of the animal to Jehovah. The wave breast and the heave thigh were food for the priests. The offerer and his family feasted on the sacrifice. So Jehovah, priests, and the worshipper all shared in this happy occasion. The peace offering symbolized the wonderful covenant relationship between Jehovah and His people. So burnt and peace offerings were presented when the ark was set in its place. In his official capacity as king, ruling by divine appointment and governing Gods people by His sacred Law, David blessed Israel that day. With all of the rejoicing and the deep satisfaction that Jehovah had moved into Jerusalem, it was a time to give and receive gifts. Davids generosity was equal to the joy of this occasion. The record indicates that he gave bread, flesh, and raisin cakes to all who were gathered there that day. The bread may be described as circular perforated cakes. The portion of flesh is translated by some to mean a measure of wine. The dried pressed cakes of raisins or grapes completed this festive gift.
David made certain that all Levitical appointments were in order (1Ch. 15:4-6). The work of officiating priests is here carefully outlined. They are to celebrate the name of Jehovah. This may be translated to cause others to remember. Priests had a two-fold duty of officiating in the sacrifices at the altar and in serving as teachers for Israel. The name of Jehovah was a phrase used in reference to the total character of the God of Israel. It involved His complete self-revelation. When one sincerely called upon the name of Jehovah, he fully accepted Gods presentation of Himself and he agreed, without reservation, to do Gods will. The priests must celebrate Jehovahs name. They must lead the people in thanksgiving. This expression would proceed naturally out of the remembrance of Jehovahs provisions for Israel. The priests would also be leaders in formal praises and worship of the one true God. David, Israels king, clarified these matters. He used the cymbals of worship. Asaph had special responsibility in these matters. He used the cymbals in the musical service. Benaiah and Jahaziel were responsible for the trumpets. Zechariah was assistant to Asaph. The other men named in 1Ch. 15:1 to 1Ch. 16:6 played the psalteries and harps. This service was done with utmost solemnity before the ark of covenant of God.
The reader is impressed with the indication that these preparations were made for this special day in Israels history; but not for this day only. It was the chief work of the priests to lead in the whole round of worship day after day. A liturgy and order of worship had already been begun. Gods Word must be reduced to written form. The Law (or Torah) had already been prepared. It formed the basis for all sacred writings pertaining to Jehovahs people. Some of the prophets had written their records of Jehovahs Word. Other prophets were yet to come and leave with men their burning messages prefaced with the call, Hear the Word of the Lord. A few hymns, like the Song of Moses in Exodus 15, had been composed. The bringing of the ark into Jerusalem signaled the era for the flowering of Hebrew poetry and sacred song. David, himself, was called the sweet psalmist of Israel (2Sa. 23:1).[35] When Jesus made reference to the sacred writings in Luk. 24:44, He spoke of the law, the prophets, and the psalms. These three divisions include the entire Old Testament as we know it. David and the good men associated with him shared the major responsibility for the third division, the Psalms. The Book of Psalms was the hymnbook for the Hebrew church. In the section now under study, 1Ch. 16:7-36, it is of considerable interest that the hymn of praise used on this occasion contained portions from at least four hymns recorded in the Book of Psalms. 1Ch. 16:8-22 echo Psa. 105:1-15. 1Ch. 16:23-29 repeat Psa. 96:1-13. 1Ch. 16:34 repeats Psa. 107:1; Psa. 118:1; Psa. 136:1. 1Ch. 16:35 and 1Ch. 16:36 employ words and ideas used in Psa. 106:47-48.
[35] Oehler, Gustave F., Theology of the Old Testament, Zondervan Publishing Co., 1883, p. 373.
In the true spirit of priestly ministry 1Ch. 16:8-22 celebrate or cause Israel to remember what Jehovah had done for her. Call upon His name. Glory in His holy name. Fifteen times in twenty-nine verses the name Jehovah is used. Who is this God? He is Yahweh, the only existent God who has entered into covenant relationship with His people. What should Israel do in response to this great God? They are to give thanks, make Him known, sing praises, talk about Him, glory in His name, seek Him, remember His works, His miracles, His covenant, bring an offering, worship, tremble in His presence. When psalmists sang of Jehovahs wonders, they often recalled what he had done in the plagues sent on Egypt (Psa. 78:43). The covenant concept distinguished Israels God. The gods of the heathen, though made in the form of man, could not think, feel, will, speak, or move. Israels God was alive, real, a genuine person, intelligent, sympathetic, disposed to enter into reciprocal agreements with men, especially with Israel. The covenant first enunciated to Abraham (Gen. 12:1-3) and ratified with blood (Genesis 15), renewed to Isaac and Jacob, was still in force. When Jacob and his sons were forced by famine to find refuge in Egypt, Jehovah did not abandon His people. As Abimelech, king of Gerar (Gen. 20:7), was forbidden to harm Abraham, so Jehovahs mercies followed His people. O give thanks unto Jehovah, Glory ye in his holy name, priests and people sang.
1Ch. 16:23-26 carry the worshipper beyond the limits of the Hebrews. What He had been to Israel He will be to all mankind. Let all the peoples of the earth join in the song of praise. Before this wonderful vision could become reality, Israel would have to do her work. She must make Jehovah known to the peoples of the world. In large measure she failed in this task. The nations are to be brought into the presence of Jehovah in the same attitude of worship as demonstrated in Israels example. The nations are to sing to Jehovah, declare His glory, reverence Him as Creator, ascribe glory unto Him, bring an offering, worship in holy order, tremble in His presence, joyfully accept Jehovah as king. 1Ch. 16:26 contrasts Jehovah with heathen gods. The gods are idols (elilim), nothings. Paul said in 1Co. 8:4 that an idol is not anything. 1Ch. 16:26 does not recognize the reality of heathen gods. On the contrary, it is a strong denial of the existence of such. Once more, the basic revelation of Jehovah as the Creator is underscored. In a crescendo of praise, the Psalmist (1Ch. 16:28-29) calls for the proper recognition of Jehovahs deity. Even inanimate things such as the sea, the field, and the tree are called upon to join in hallelujah chorus. The role of Jehovah as judge of the earth, of all mankind, is mentioned in 1Ch. 16:34. Even when He comes in judgment, all men must know that Jehovah is good. He will judge according to His standard of righteousness. Loving-kindness is the term used to describe Jehovahs religious duty. In every instance He will do what ought to be done according to the circumstances. Finally, the song turns once more to Israels praise of Jehovah. This composition provided a very fitting hymn for this special occasion. The people willingly followed the leaders of worship.
The regular ministry for the service in the presence of the ark was carefully designated in 1Ch. 16:37-43. Special assignments on a continuing schedule were set up for the work in Jerusalem and for the tabernacle which at this time was in Gibeon.[36] The priests were to be very careful in observing all that is written in the law of Jehovah. When the ceremonies of this very special day were completed, everybody went home. David returned to his own quarters deeply grateful for the blessings he enjoyed, yet somewhat concerned about an unsympathetic wife.
[36] Clarke, Adam, A Commentary and Critical Notes, Vol. 11, p. 610.
Fuente: College Press Bible Study Textbook Series
(1) And David made him houses.Or, and he made (i.e., finished) a palace (plural, intensive) for himself, referring back to 1Ch. 14:1. Others think of fresh buildings required for his additional wives, which is less likely. David had the example of Egyptian and Babylonian monarchs for his palace-building.
City of David.Castle of Zion (1Ch. 11:5; 1Ch. 11:7).
And prepared a place for the ark.Comp. 2Sa. 6:17.
A place.Probably within the palace precincts.
Pitched (or spread) for it a tent (or tabernacle).The old one was at Gibeon, and Zadok ministered as high priest therein (1Ch. 16:39). Abiathar, of the house of Ithamar, who had hitherto followed the fortunes of David, probably ministered before the Ark in the new tent.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
1. Made him houses Continued the work of building and fortifying mentioned in 1Ch 11:8.
Prepared a place for the ark of God A suitable site on Zion.
A tent A new tabernacle on the newly selected site. See note on 2Sa 2:6-17.
Fuente: Whedon’s Commentary on the Old and New Testaments
1Ch 15:17 So the Levites appointed Heman the son of Joel; and of his brethren, Asaph the son of Berechiah; and of the sons of Merari their brethren, Ethan the son of Kushaiah;
1Ch 15:17
Fuente: Everett’s Study Notes on the Holy Scriptures
List of the Chief Men Partaking
v. 1. And David made him houses in the City of David, v. 2. Then David, v. 3. And David gathered all Israel together to Jerusalem, v. 4. And David assembled the children of Aaron, v. 5. of the sons of Kohath: Uriel, the chief, and his brethren, v. 6. of the sons of Merari: Asaiah, the chief, and his brethren, two hundred and twenty;
v. 7. of the sons of Gershom: Joel, the chief, and his brethren, an hundred and thirty;
v. 8. of the sons of Elizaphan: Shemaiah, the chief, and his brethren, two hundred;
v. 9. of the sons of Hebron: Eliel, the chief, and his brethren, fourscore:
v. 10. of the sons of Uzziel: Amminadab, the chief, and his brethren, an hundred and twelve. v. 11. And David called for Zadok, v. 12. and said unto them, Ye are the chief of the fathers of the Levites, v. 13. For because ye did it not at the first, v. 14. So the priests and the Levites sanctified themselves to bring up the ark of the Lord God of Israel, v. 15. And the children of the Levites bare the ark of God upon their shoulders with the staves thereon, as Moses commanded according to the word of the Lord.
v. 16. And David spake to the chief of the Levites to appoint their brethren to be the singers with instruments of music, v. 17. So the Levites appointed Heman, the son of Joel; and of his brethren, Asaph, the son of Berechiah; and of the sons of Merari, their brethren, Ethan v. 18. and with them their brethren of the second degree, v. 19. So the singers, Heman, Asaph, and Ethan, were appointed to sound with cymbals of brass, v. 20. and Zechariah, and Aziel v. 21. and Mattithiah, and Elipheleh, and Mikneiah, and Obed-edom, and Jeiel, and Azaziah, with harps on the Sheminith to excel, v. 22. And Chenaniah, chief of the Levites, was for song, v. 23. And Berechiah and Elkanah were doorkeepers for the ark; v. 24. And Shebaniah, and Jehoshaphat, and Nethaneel, and Amasai, and Zechariah, and Benaiah, and Eliezer, the priests, did blow with the trumpets,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
1Ch 15:1
The contents of this verse and the following verses up to the twenty-fifth have no parallel in the Book of Samuel, and excite suggestion respecting the different objects with which the compiler of Chronicles wrote, as compared with those of the author of the former work. They also direct fresh attention to the sources upon which they drew. The history of the preparations made for the reception of the ark, and for its safe and religious escort into the city, is now proceeded with. These preparations occupied the three months, or part of the three months, spoken of in 1Ch 13:14. The houses may have been both his own (1Ch 14:1) and the buildings referred to in 1Ch 11:8 and 2Sa 5:9. The old tent, or tabernacle, is repeatedly alluded to, as in 1Ch 16:39; 2Ch 1:3. It will be remembered that the tabernacle established by Joshua at Shiloh remained there till the time of Eli, and the ark within it (1Sa 3:3). Afterwards we find it removed to Nob, for there David ate the shewbread (1Sa 21:6). From thence, very possibly after the savage slaughter of the priests by the order of Saul, it was removed, and we find it at Gibeon, according to the above references. Here at Gibeon was an altar and “high place,” which, in the earlier time of Solomon, formed the chief religious centre. The wanderings of the ark already given from Shiloh, through Philistia to Beth-she-mesh, Kirjath-jearim, Perez-uzzah, now land it in this tent in Jerusalem. It is no more sheltered in the tabernacle. But the tabernacle, as well as the ark, was ultimately brought to the new-built temple of Solomon (1Ki 8:4; 1Ch 9:19; 2Ch 1:4).
1Ch 15:2
This verse together with 1Ch 15:12-15 show that the severe lesson of the destruction of Uzzah had been laid to heart, and had made David supremely anxious to take better counsel of the Law. Uzzah, though possibly the son of a Levite, more probably of a Hivite (Jos 9:7, Jos 9:17), was not a priest, nor is there any sufficient evidence that he was a Levite; and most distinct was the order of the Law, that “when the tabernacle setteth forward, the Levites shall take it down; and when the tabernacle is to be pitched, the Levites shall set it up; and the stranger that cometh nigh shall be put to death.” So the sons of Kohath are to come to bear the sanctuary with all its sacred vessels, “but they shall not touch any holy thing, lest they die.” Many things were allowed to be carried on waggons under the charge of the Gershonites and Merarites, but the strict contents of the sanctuary were to be borne in a specified manner by the Kohathites.
1Ch 15:3
All Israel; i.e. as before, representatives of all Israel. So 1Ch 15:25 decides: “The elders of Israel, and the captains over thousands, went to bring up the ark of the covenant of the Lord.”
1Ch 15:4-11
This classification of the children of Aaron, as the special priests, and of the Levites, is constantly observed (1Ch 12:26, 1Ch 12:27; 1Ch 27:17). The mention of the six representative Levitical families follows. That of Kohath (1Ch 15:5) takes the lead, because, though second in order of birth (Gen 46:11; Exo 6:16-19; 1Ch 6:1-30), its priestly importance gave it always first rank. To the same head belonged also three of the remaining five families, viz. Hebron (1Ch 15:9) and Uzziel (1Ch 15:10), who were brothers, as being beth sons of Kohath (Exo 6:18); and Elizaphan, who, though son of Uzziel (Exo 6:22), had come to represent a distinct family (Num 3:30). The other two required to complete the six are Asaiah (1Ch 15:6) of the house of Merari, and Joel (verse 7) of the house of Gershom. The representatives, then, of these six families, with the company of the brethren belonging to each of them, and the two priests Zadok and Abiathar (verse 11), are now summoned into the presence of David, to receive a short but special charge.
1Ch 15:12
Sanctify yourselves, both ye and your brethren. Nothing of the appointed observances of the Law are to be omitted this time, as in the haste and want of premeditation of the former occasion (Exo 19:22; Exo 28:41; Exo 40:13; Le Exo 8:12; Exo 20:7; Exo 21:8; 2Ch 5:11; 2Ch 29:15). These “sanctifyings” consisted of different observances, according to the person and the occasion, but largely of ablutions of the body, washing of the clothes, and keeping separate from all natural and ceremonial causes of uncleanness in ordinary cases of Levitical service. That ye may bring up the ark. The word here employed for “bring” is not the same with the “carry” of 1Ch 15:1 and 1Ch 15:2. But the following verses (13-15) seem to intimate that, whatever the exact reason for which Uzzah had been peremptorily cut off, the Levites had also been to blame in not sanctifying themselves to carry the ark by its staves in the way originally appointed.
1Ch 15:13
This verse purports to say that the Levites had been deficient in their duty in the double sense of not having themselves exclusively undertaken the removal of the ark, and not having executed that removal after the due order.
1Ch 15:15
(So see Exo 25:13-15; Num 4:15; Num 7:9.) It is plain that from the first stress was laid upon the rings and the staves through them by which the ark was to be carried, as also the “table of shittim wood” (Exo 25:26-28) and the “altar” (Exo 27:4-7) and the “altar of incense” (Exo 30:4, Exo 30:5). However, these rings and staves were not found in the permanent furniture of the temple, except only for the ark.
1Ch 15:16, 1Ch 15:17
To appoint their brethren to be the singers. This was the first step towards what we have already read in 1Ch 6:31-39, 1Ch 6:44; 1Ch 9:33, 1Ch 9:34 (where see notes).
1Ch 15:18
Ben. This word is either altogether an accidental interpolation, or a remnant of some statement of the patronymic character regarding Zechariah. Another indication of the state of the text in this verse is to be found in the probable omission of the name Azazgah of verse 21, after Jeiel. It will be observed that no trace of this word Ben is found in the repeated list of verse 20.
1Ch 15:19-21
The psalteries on Alamoth (1Ch 15:20), and harps on the Sheminith to excel (1Ch 15:21), are descriptions the exact significance of which is not yet satisfactorily ascertained. Yet their connection in a series of four divisions of musical duty does throw some light upon them. These four verses manifestly purport to describe a special part to be performed by those of whom they respectively speak. Gesenius explains psalteries on Alamoth to mean such instruments as savoured of virgin tone or pitch, i.e. high as compared with the lower pitch of men’s voices. This lower pitch he considers intimated by the word “Sheminith,” literally, the eighth, or octave. The added expression, “to excel,” need scarcely be, with him, understood to mean “to take the lead musically,” but may be read generally to mark their supassing quality.
1Ch 15:22
For song. There is considerable diversity of opinion as to the meaning of this word. Some think its meaning to be “in the carrying ()” i.e. of the ark. Its exact position here seems not unfavourable to such interpretation. On the other hand, its position in 1Ch 15:27 seems conclusively to point to the translation of the Septuagint and of our Authorized Version in this place as the correct one. Dr. Murphy, however, to escape this, thinks “with the singers” in 1Ch 15:27 to be a “copyist’s inadvertent repetition.”
1Ch 15:23
Berechiah and Elkanah. It appears from the following verse that there was also another couple of doorkeepers (i.e. persons to protect the openings of the ark, that it should not be opened), viz. Obed-edom and Jehiah.
1Ch 15:24
Between these couples probably went the seven priests blowing the trumpets (Num 10:1-9). These trumpets were of solid silver, of one piece, were straight and narrow, and had an expanded mouth. They are found on the arch of Titus, and are described by Josephus. On the other hand, the trumpet, more correctly rendered “cornet” (, as distinguished from our , which was used for proclaiming the jubilee, for announcing the new year for sentinel and other special signals, and for war, was shaped like a ram’s horn, and probably made of the same. The particular appropriateness of the use of the former on this occasion is manifest, in addition to the fact that they were the appointed trumpets for the journeying of the camp and a fortiori of the ark itself at a time so essentially religious as the present. Yet, as we learn from verse 28, the latter were used as well, and cymbals, psalteries, and harps. The original number of the silver trumpets was two only, and they were to be sounded strictly by the anointed priests, sons of Aaron, at all events when their employment was within the sanctuary. Their employment, however, grew far more general, and we find (2Ch 5:12) that their number had risen to a hundred and twenty (so too 2Ch 13:12; Neh 12:35). For Obed-edom, the doorkeeper, see 1Ch 16:38; and therewith note on 1Ch 13:14.
1Ch 15:26
This verse with the following four are paralleled by 2Sa 6:12-16 The contents of this verse in particular reveal the intense anxiety and the trembling fear and awe with which the sacred burden was now again lifted. A world of meaning and of feeling for all those present at least underlay the expression, When God helped the Levites that bare the ark. The offering of seven bullocks and seven rams is thought by some to he additional to David’s offering, when he had gone “six paces” (2Sa 6:13). Much more probably, however, the “six paces” meant, not six footsteps, but six lengths that would make some distance.
1Ch 15:27
Several things in this verse indicate a somewhat uncertain and unsteady selection of particulars by the compiler from his original sources. The natural reading of the verse would seem to say that David and all those Levites who bore the ark, and the singers, and Chenaniah, all wore the robe of byssus, while David had, in addition, the ephod of linen. Yet it is unlikely that all did wear the robe. Again, the Hebrew text exhibits no preposition before the singers, on the second occasion of the occurrence of the expression in this verse. Yet little sense can be found without a preposition. The robe was not distinctively a priest’s garment (1Sa 18:4; 1Sa 24:5, 1Sa 24:12; 2Sa 13:8; Job 1:20; Job 2:12), though priests did wear it. The robe of byssus is spoken of only here; 2Ch 5:12; and Est 8:15. Byssus, however, is spoken of as material for other purposes in 1Ch 4:21; 2Ch 2:14; 2Ch 3:14; Est 1:6; Eze 27:16. The ephod, on the other hand, was no doubt distinctively a high priest’s garment (Exo 28:4-12), though we read of Samuel wearing one (1Sa 2:18, 1Sa 2:28), and of David doing the same, as on this occasion. The fine linen (), in the first clause of this verse, is not the same with that () in the last clause. The first clause of this verse (which makes the last clause somewhat redundant) bears some resemblance in letters to the fourteenth verse of 2Ch 6:1-42. first clause, which means, “and David danced with all his might,” and the two clauses exactly answer to one another in positionanother suggestion of an uncertain text here.
1Ch 15:28
Making a noise. This description qualifies the cymbals alone, and should rather appear in our translation as “noise-making cymbals.”
1Ch 15:29
Thus briefly is given by our compiler what occupies five verses (2Sa 6:19, 2Sa 6:20-23) in the Book of Samuel. Neither of the words here rendered dancing and playing (but which would be better rendered “leaping and dancing”) is the same with those employed in 2Sa 6:14, 2Sa 6:16, where our Authorized Version rendering is “dancing” and “leaping and dancing” respectively. The word in both of those verses that represents the dancing, does correctly so represent, bet is a somewhat generic form, as it carries the idea of dancing in a circle. The reason of Michal “despising David in her heart” can only be found in the unreason and the irreligion of that heart itself. She was a type of not a few, who despise devotion, enthusiasm, and above all practical liberality and generosity, on the part of any individual of their own family, when these are shown to Christ and his Church, and when they think they may be a trifle the poorer for it, or when they feel that the liberality and devotion of another exposes their own “poverty” in both these respects.
HOMILETICS
1Ch 15:1-29.-A chapter of practical repentance.
There are few happier, and perhaps no better, chapters in any one’s life than the chapter of practical repentance. To have to sorrow over the past and to undo it is, no doubt, the incident of a fallen nature and of a frail, imperfect life. When once, however, the necessity has arisen, then to sorrow no barren sorrow, but to add to it reparation, alteration, amendment, is at one and the same time to fling a just, manly defiance at the merciless spirit of remorse and to pay the merited homage to goodness and to God. The life of many a good man owns to many a sin, many a folly, and, when he goes not so far as these, to many a great and to-be-regretted mistake. But the most marked differences between the good man and the bad are then to be seen. This goes from bad to worse, and the tangled victim ere very long becomes the mournful and miserable sacrifice. That goes from bad with tear, with striving, with prayer, toward the lost or awhile eclipsed good. The very mark of the man made divinely wise is discerned in the repentance wherewith he repents, the promptness of the sorrow and the fear inspired, the deliberateness and the thoroughness of the amendment made or attempted. This chapter gives the history of such a repentance and of its happy consequences. Notice
I. THE EXCEEDING PEAR AND INTENSE GRIEF OF FIRST MOMENTS OF FAILURE AND PUNISHMENT HAD NOT BEEN SUFFERED TO OVERWHELM AND TO PROSTRATE MIND AND ENERGY. Given a little time to recover nature’s tonesome three months had by this time passedand something better than nature did also return. A willing thoughtfulness supervened; deep searchings of the heart, of the written Word, and of what had been actually done had their way; and convictions just and right and wholesome were formed. There is always one great model exhibited in Scripture of repentance. To Saul’s exceeding fear and intense and sudden visitation there needed some interval for recovery, and such interval was granted. Even where it may be possible, it is not advisable to act, when under the influence of the extremes of feeling, when the storm of mental emotion is at its height. But it is infinitely hazardous to neglect the right time of action; and, so soon as the first intensity of feeling is passed, how many have waited prostrate till all disposition to rouse to altered and improved action has also passed!
II. FRANK, OPEN, AND EVEN PUBLIC CONFESSION OF THE ERROR THAT HAD BEEN. David now lays down the Law (1Ch 15:2, 1Ch 15:13) in the very act of confession of that Law broken. He lays clown the Law, but not out of his own lipby distinct and emphatic quotation of itself. He now saw and read the Law exact, and he saw how far distant the conduct for which he was in an eminent degree responsible, and of which he had literally been part, had strayed from the letter and spirit of that exact Law. This is in fact what still in deepest sense, and in the deepest hidings of our spiritual nature, produces conviction of the most spiritual kindconviction of sin. When the eye of the conscience can be gained for a moment to see this sight, and to notice the wide difference between a holy perfect Law and the actual life, which should lie under its governance but does not so, the Spirit of God has gained this endour conviction.
III. A CONFESSION THAT DOES NOT SHELVE THE BLAME UPON OTHERS, BUT ACCEPTS ITS OWN FULL SHARE. David quotes the Law that concerns the occasion (1Ch 15:2). He exhorts “the chief of the fathers of the Levites” to sanctify themselves and prepare in all respects according to the Law for the great and holy work now before them (1Ch 15:12). He also does not shrink from addressing these pointedly, as those who were officially and in their own persons to blame. But he does not finish his remonstrating and warning sentence without distinctly including himself among those in fault, and superseding “ye” by “we” (1Ch 15:13). There was never any bare verbal confession of sin more open than that of Adam, but there was never any confession more worthless, for he wished to lay all the essence of the sin on Eve. The same may be said of Eve, as regards her tempter, the serpent. That kind of confession of sin is nothing worth. It has no semblance of meritoriousness in it. No sacred virtue inheres in it. A double depth of the heart’s hardness, a double sluggishness of conscience, sleep, a double self-deception is there. Short of this, however, there are not a few, whose it is to exhort and warn others, who will largely forget in spirit, even when not in letter, to include themselves in needful reproof and in united confession. Yet how often is the leader of the flock doubly answerable, in reality doubly blamable, and in deep truth tenfold called upon to make humblest and most penitent confession!
IV. A REMARKABLE AND SINCERE READINESS ON THE PART OF ALL TO REPAIR WHAT HAD BEEN AMISS. If we often think too well of ourselves individually, and sometimes speak too forgetfully of the inherent disease of human nature, yet we are frequently disposed to underrate the effect of the word that is spoken in the Name of the Lord, of the faithful appeal that is pointed plainly but lovingly to the consciences of those who have been in error, and of the influence of our own repenting and confessing example. Put three such incentives as these together, and they will rarely fail to find their converts of some amongst a number. Moreover, great as is the contagion of evil, as seen when the multitude will flock together to do evil, yet, on the other hand, correspondingly great is the attraction of goodness. The multitude of those who worship, the multitude of those who keep the holy day, the multitude of those who join to work in and for the Lord’s temple, literal or spiritual,all these are facts as patent, bearing witness to the affection that will subsist to the highest ends, within a multitude bent on good, as other facts bear patent witness to the contagion that works in a multitude to do evil. The happier aspect of the multitude is here before us. The shepherd-king is shepherding rightly, with truth to the Law, with careful warning for all as regards the past, with a faithful rebuke of others, and loving confession of his ownand the whole people concerned are as one man. They are of one heart, of one mind, and they proceed to be of one deed.
V. A SIMILAR READINESS ALSO ON THE PART OF ALL TO ACCEPT THE EXACT PLACE AND DUTY FOR WHICH THEY WERE RESPECTIVELY MOST FITTED. This feature of the occasion is shadowed forth in all the careful and nice order of the proceedings from beginning to end. But it is more than shadowed forth in the distinct emphasis of allusions, such as those of 1Ch 15:16, 1Ch 15:17, 1Ch 15:22, 1Ch 15:24, which point to the hierarchy, so to say, of office, of gift, of grace. The Church of God as it is in perpetual quest of the brotherhood of humanity, so is it, pari passu, perpetually contributing to reproduce the order, the very cosmos of the world. One of the grandest evidences of the presence of the living Spirit of God in any portion of the Church is the visible presence of order. St. Paul loved to lay stress upon this: “Let all things be done decently and in order;” “Peace… as in all Churches of the saints.” That Church of living, modern times, that may first and best find all its members awake, all ready for work, each falling into his assigned place without pride or without envy, without murmur or without assumption, will first and best prove the Divine presence and glory, and challenge a usefulness and “praise in the earth” for Zion, hitherto unknown except by scantiest earnest. There are those who are born teachers and leaders in the Church of Christ, and that Church provides the scene of very various” skill.” It is, perhaps, because, some or other forms of” skill” are wrongly disbelieved, sceptically distrusted, or even disclaimed in some quarters in modern days, that our presentations of the Church often seem to lack loveliness, to fail in finding sphere for the gift of all and each, and what should be the most attractive possible form of human society is shorn of any native grace. The light and fulness and the grace and joy of God’s Spirit can never be adequately entertained in any human organization, but, on that very account, much less may we circumscribe them within any artificial lines of our own, making for commandments of the wealthy and beauty-loving God the traditions of hard and poverty-stricken men.
VI. Most GRATEFUL OMENS OF THE DIVINE SATISFACTION, APPROVAL, BLESSING. It is certain that God has never been slow to acknowledge the service that has been humbly and faithfully done to him. And it is most noticeable that, after his severest and largest chastisements, swift he will come again to receive and to welcome those who have learnt to set their face again to him. How glad was Noah, when he came forth from the ark to set foot upon a deluged desolate world, to find how the smoke of his sacrifice ascended, acceptable to God, and so accepted by him, that the “Lord smelled a sweet savour, and said in his heart,” as we are told, but evidently said elsewhere as well, the words of a reassuring gracious promise, on which the world’s life has ever since and safely hung! Of God it may well be said, “He smites to heal.” And so now, when all is done reverently and in order, and the whole scene is sacred with obedience and with practical repentance, God’s “help” was given, and it was felt such a comfort, such an encouragement, such a present performed blessing, that anon the whole procession halts to offer “sacrifices of joy,” and to “sing, yea, sing praises to the Lord.” It is observable that we are not told how the Lord “helped the Levites that bare the ark,” or in what signs and indications they recognized his helping presence. It may have been that as they feared to lift, lest another fatal stroke of the invisible mighty hand should descend, no such stroke fell, and the departing of fear was equivalent to a very inrushing of joy and confidence. Their hands were stronger, their feet walked more steadily, their shoulders rejoiced in their hallowed burden. They didn’t stumble. The inner peace and confidence that God’s true and faithful children and servants know, even early after they have needed the severest chastening, pervade a quickened and sensitive state of mind, so as to produce convictions, experience, language, unintelligible to the world, surpassing all its power to give, outliving all its power to take away.
VII. THE OUTCOME OF TRUEST REPENTANCE, THE PUREST SERVICE OF GOD, THE DAY OF HOLIEST DELIGHT AND WORSHIP, WILL OFTEN ENOUGH FIND SOME FORM OF THE WORLD READY TO FLOUT IT. The well-known form on this occasion needs not to be dwelt upon. But two things under it are well worthy of note and remembrance.
1. That in the experience of that mortifying irritation or keen grief, as the case may be, an honest retrospect will often show that we are wounded by the thorn we once put to our own side. Moreover, the thorn to our spirit often originates with the flesh and the lust of the fleshwhat we once hailed as gratification to sense, and never thought of pursuing its probable or its possible working any deeper or further!
2. And that in the many instances in which this is not so, we are but again sharers with the apostle, and reminded of our need of an humiliating lesson of the flesh, lest we “be exalted above measure” by the blessed, the transporting “revelation of the Spirit.”
HOMILIES BY J.R. THOMSON
1Ch 15:1.-A place for the ark.
The ancient tabernacle remained at Gibeon, and was there at the accession of Solomon. But the ark was brought up to Jerusalem. It was natural and right that David, having made a capital for his kingdom, should wish the city his own right hand had won to be the metropolis of Israel, not only politically, but also religiously. Until the temple was built there were two centres of religionthe tabernacle at Gibeon and the ark in its tent in the city of David. The king was not satisfied to have a stately and luxurious abode for himself; he wished that the ark of God should be suitably housed. Hence he caused to be prepared for the reception of this sacred object an appropriate and magnificent tabernacle.
I. THIS WAS A SIGN OF CONCERN AND REVERENCE FOR RELIGION. The ark was associated with the memorable history of Israel, and especially with the giving of the Law. It was cherished and honoured by the nation generally. We know the religious beliefs of David too well to suspect him of superstition in his regard for the ark of the covenant. He was well aware of the insufficiency of all things external, and of the necessity of inward, spiritual religion. But he thought it right to treat everything especially connected with religion with a decent respect. It is easy to detect superstition in the manner in which many persons treat religious persons and things; but it is too possible and too frequent to commit a mistake of the opposite kind, and to treat them with studied neglect and contempt.
II. IT WAS A SIGN OF DEVOUT HONOUR FOR GOD HIMSELF, In honouring the ark, David was honouring the God by whose command the ark had been originally constructed, and whose Law it was intended by God to contain and preserve. Similarly, in honouring God’s Word, God’s day, God’s Churches, God’s ministers, we may be honouring God himself. “Them that honour me,” saith he, “I will honour.”
III. DAVID‘S CONDUCT EVINCED A CONCERN FOR THE RELIGIOUS WELFARE OF HIS SUBJECTS. He had the ark brought to Jerusalem because Jerusalem was becoming the capital of the country, the centre of government, the meeting-place of multitudes, and the home of many of the influential and educated. And the presence of the ark was adapted to remind the population of the city of the presence of Jehovah, and of the claims of his Law upon their hearts. David showed by this act that he desired to recognize the supremacy of righteousness; that he designed his government to be in accordance with the revelations and dictates of the King of kings.
IV. DAVID‘S CONDUCT IS AN EXAMPLE OF THE DUTY OF MAKING EFFORT AND SACRIFICE FOR THE CAUSE OF RELIGION. A careless and self-indulgent king would have said in his heart, “Let the ark stay where it is; any place is good enough to accommodate a religious symbol; and the less religion is brought before the people, the better for themselves and for me.” Not so David. He was willing to take thought, to prepare plans, to expend money, to employ artificers, in order to do honour to the ark of the Most High-Let us not deem it a hardship, but an honour, to do anything for the advancement of religion and for the glory of God.T.
1Ch 15:12.–Sanctify yourselves.
Taught by experience, David now employed in the service of the sanctuary, to minister in connection with the ark, those whom the Lord himself had set apart for this office; he committed the business of brining up the ark to the chief of the fathers of the Levites. But it was not enough that the right persons should be employed; it was important that the right persons should do their work in a right way. The Levites were, accordingly, required to sanctify themselves. We know from the Law that ceremonial purity was incumbent upon those who were discharging sacred functions. We are reminded by this language that
I. GOD IS A HOLY GOD. Not only did Jehovah reveal himself as being holy in words, but also in the laws he imposed and the regulations he prescribed. The Jewish economy was largely designed to impress upon the minds of the Israelites the holy, faultless, perfect character of God. And this lesson has been taught even more effectively to us in the character, life, and mediation of God’s “holy child Jesus.”
II. A HOLY GOD REQUIRES HOLY SERVANTS. The priests and Levites were enjoined to observe strict regulations as to their ceremonial purity, especially when about to engage in the public service of the God of Israel. Holy works demand clean hands, and clean hands need pure hearts. The ceremonial cleanness of the Levitical Law was the emblem of spiritual purity. How holy should they be who “bear the vessels of the Lord”!
III. HOLY SERVICE IS PROMPTED BY THE GRACIOUS INFLUENCES OF THE HOLY SPIRIT. Regeneration and sanctification are the especial work of the Holy Ghost. “His cleansing influences are symbolized by the waters of baptism. God’s servants all need the “washing of regeneration and the renewing of the Holy Ghost.” There is appropriateness in the direction, “Sanctify yourselves;” for the means of grace are within the reach of Christians, who may obtain the gift of the Spirit by asking that gift from a merciful and liberal Father in heaven.T.
1Ch 15:13.-Due order.
David explained the failure of the former attempt to bring the ark to Jerusalem, by a reference to the neglect by himself and his people of the regulations divinely prescribed and applicable to such a case. In directing the Levites to prepare for their proper service, he acknowledged that, when he had before purposed to bring up the ark to its resting-place, he had acted thoughtlessly and profanely, and had suffered in consequence. This lesson is inculcated by the textGod’s order is the due order.
I. RELIGION DOES NOT CONSIST IN FORM. Even under the elder dispensation, in which forms and ceremonies were prescribed in abundance, true religion did not consist in such things. The psalmists and the prophets rose altogether above a merely sacrificial and ceremonial religion. And under the new covenant, the letter, the form, sink into insignificance, compared with the spiritual reality they are designed to express and to promote. “God is a Spirit: and they that worship him must worship him in spirit and in truth.” We, as Christians, serve him, not in the oldness of the letter, but in the newness of the spirit.
II. YET THE MANIFESTATIONS OF RELIGIOUS LIFE AND SERVICE ARE NOT LAWLESS AND DISORDERLY. It would be a bad thing to substitute the form for the reality; but it does not follow that it is a good thing to have no form at all. It is the direction of an inspired apostle: “Let all things be done decently and in order.” Our worship should be seemly and reverent; our work should be organized and systematic; our liberality should be upon principle.
III. PRESCRIPTIONS AS TO ORDER SHOULD BE CAREFULLY OBSERVED AND OBEYED. If, for instance, it is found that the New Testament lays down certain principles of Church government, prescribes certain ordinances or ministries, spiritual Christianity expects that these will be reverently considered and observed. Obedience is required as homage to the authority of the Lawgiver and Lord. We have no right to set our fancies and preferences above Divine laws.
IV. OBSERVANCE OF ORDER BECOMES CONGENIAL AND EASY WHEN INSPIRED BY GRATEFUL LOVE. To a child of God, a friend of Christ, there is nothing harsh or repugnant in compliance with Divine regulations in attention to” due order.”T.
HOMILIES BY W. CLARKSON
1Ch 15:1.–How little and how much we may do for God.
There is something in this verse which, at first reading, painfully suggests the smallness of the effort made by David in the cause of God as compared with those which he made for his own convenience; he “made him houses “solid buildings more than one, for himself; he prepared a place for the ark of God, and pitched for it a tentone frail tabernacle for Jehovah. Doubtless, under examination, all damaging reflection on the royal conduct will disappear. David was probably justified in doing as much for himself; he was certainly justified in doing no more, at that time, for the manifested presence of God. But the fact of his building houses for himself and one tent for the Lord may well suggest to us
I. HOW LITTLE, COMPARATIVELY, WE DO FOR GOD. There are those who complain, freely and sadly enough, that there are “so many claims” on their liberality. But it would do us all good to estimate how small and trifling a proportion of all we have to spend we devote directly to God and to his cause. It may seem large, sometimes, when we look at it by itself; but when compared with all we have to giveall at our commandit seems small and poor indeed. Let us reckon up and put down the proportion we give to Christ, consciously and directly, of
(1) the hours of all our time;
(2) the thoughts of all our care and reflection;
(3) the strength of all our energy;
(4) the money of all our funds;
and we shall, in most cases, find that it is the bulk we reserve for ourselves, and only the “small dust of the balance” that we dedicate to God. We build ourselves houses and pitch a tent for the Lord. On the other hand, we may consider
II. HOW MUCH, IN FACT AND TRUTH, WE MAY DO FOR HIM. For that which we give directly to Christ should be but a very small part of all that we present to him. We should lay at his feet everything we have and are.
1. We dedicate ourselves and lives to him when, by a sacred and living faith, we accept him for our Saviour.
2. We endeavour to live, at every conscious moment, under his observant eye; regulating all our thoughts, controlling all our feelings, ordering all our words, choosing all our courses, executing all our work, according to his will, and in the hope of giving him pleasure.
3. We hold ourselves ready to lay down our life and surrender all our dearest treasures at his Divine bidding.C.
1Ch 15:2-15.–Three valuable virtues: rectification, admonition, obedience.
We have
I. A ROYAL RECTIFICATION. We have the useful fiction in England that “the king can do no wrong.” It has been too often assumed by the potentates of the earth that they could not be mistaken, and need not return on their way. David was not so foolish and so faulty. He had the sense to see that he had erred in the way in which he had carried out a good desire, and he was prepared openly and honourably to retrace his steps. So he said to his courtiers, “No one ought to carry the ark of God,” etc. (1Ch 15:2), with obvious reference to the transaction recorded in 1Ch 13:1-14. And he “gathered all Israel together to Jerusalem,” and “assembling the children of Aaron and the Levites” (1Ch 13:4), he spoke plainly of the departure from the Law of which he and others had been guilty (1Ch 13:12, 1Ch 13:13). We certainly need not be ashamed “to come after the king” in the way of retractation. Where a monarch leads the way we may be content to follow. There is no more certain indication of foolish and fatal obstinacy than the refusal to admit an error. They who cling to their own mistakes and pertinaciously justify them are sure to come to some great grief in time. But they who have the humility and penetration to see that they are wrong, and also the courage to avow and correct it, are sure to find themselves on the upward road. They may take a wrong turn or two, but they move in the right direction, and, like David and the ark, will reach Jerusalem in time.
II. A GRACIOUS ADMONITION. (1Ch 13:11-13.) There may have been some doubt as to where the blame really lay, whether on the king or on the priests, or (as was probable enough) on both. David, while he did not exonerate himself, evidently felt that the priests and Levites were included in the condemnation: indeed, he addresses them and admonishes them as delinquents: “Because ye did it not at the first,” etc. (1Ch 13:13). His words and their attitude together may suggest to us that admonition should be graciously given and as graciously received. We should, on such occasions as this, speak as those
(1) who convey their message with reluctance and only on constraint;
(2) who desire to spare feeling as much as faithfulness will allow;
(3) who know that they have themselves reason to desire all possible elemency to be shown;
(4) who must not shun to declare the whole counsel of God.
And on such occasions we should, when ourselves admonished, receive the admonition as those
(1) who are likely enough to have erred;
(2) who are prepared to be reproved by those who are in any position of authority;
(3) who are ready to correct our mistake at the earliest opportunity.
III. A PROMPT OBEDIENCE. (1Ch 13:14, 15.) There seems to have been no hesitancy. on the part of the priests and Levites; they appear to have applied themselves at once, with due zest, to the work which they had neglected before. They sanctified themselves for it (1Ch 13:14), and then they executed it (verse 15), doing all things “as Moses commanded, according to the word of the Lord.” Like them, and like the prodigal of the parable (Luk 15:1-32.), who said, “I will arise,” and he arose, we should feel and do, conclude and act, with no interval between of which the enemy can make use. When we have taken due time for understanding, and have seen the way we should take, then we should, like the men of whom we read here,
(1) at once make needful preparations for action, and,
(2) these made, carry our conclusions into effect. It is an evil spirit of uncertainty and delay which often makes penitence to be unavailing; it is prompt, unhesitating obedience to the Word of the Lord which takes us to the post of duty and then to the seat of honour and of joy.C.
1Ch 15:16,. 25, 26, 28.–Sacred joy.
In the bringing up of the ark from the house of Obed-edom, the prevailing note is that of sacred joy. We learn
I. THAT HOLY OBEDIENCE IS ATTENDED WITH SACRED JOY. The act was one of obedience in two ways. It was so in spirit; for though not commanded to take this particular step, the Israelites were desired by God to show all possible honour to that with which his service was connected. In removing the ark, therefore, to the capital, David was acting conformably to the will of God. It was also obedient in form. This time the error in the mode of conveying the sacred chest was avoided, and the Word of the Lord strictly consulted. And the result was a large measure of sacred joy. Gladness of heart filled the souls of king, priests, Levites, people. Everything was done, from beginning to end,” with joy” (1Ch 15:16, 1Ch 15:25). Holy obedience will always have the same effect upon the heart. If we serve the Lord with our whole heart, endeavouring to do his will, both in spirit and in form, we shall have “gladness in our heart more than in the time when their corn and their wine increase.”
II. THAT SACRED JOY UTTERS ITSELF WELL IN SACRED PSALMODY. “David spake to appoint the singers with instruments of music,” etc. (1Ch 15:16). Sacred song often gives utterance to sorrow and distress, and there are plaintive strains, vocal and instrumental, which are profoundly expressive and touching. But gladness and song seem to be best associated. “Is any merry? let him sing psalms” (Jas 5:13). When our heart is glad in the Lord, we cannot do better than join in “psalms and hymns and spiritual songs, singing and making melody in our heart to the Lord” (Eph 5:19).
III. THAT SACRED JOY IS SUITABLY ACCOMPANIED WITH SACRIFICE. (1Ch 15:26.) The ceremony would not have been complete without sacrifice. This was probably a burnt offering or thank offering; it was, at any rate, an offering taken from their “flocks and herds” unto the Lord, and may suggest to us that now, when God will not take such sacrifices at our hands, we should, in the time of our gladness, present such sacrifices as those with which he is well pleased. We can “do good and communicate” (Heb 13:16). Of our fulness we can contribute to the need of those who lack. Or from our exchequer we can take that which will help to fill the treasury of the Lord,
IV. THAT SACRED JOY SHOULD PROVE TO BE A DIFFUSIVE THING. David wished to extend this rejoicing to all who would enter into it; he made it as public as possible; so general was it that we read that “all Israel brought up the ark with shouting,” etc. (1Ch 15:28; see 2Sa 6:19). We may keep our griefs much to ourselves, not inflicting them on others, much less parading them before others; but we should strive to make our friends and neighbours the sharers of our joy. This is true of all gladness of heart, but it is peculiarly applicable to sacred joy. When our souls are glad in him, our Father and Saviour, we should seek to make all whom we can reach and influence partakers of “like precious faith” and hope and joy. Of the joy that is not diffusive we may be suspicious, The joy that is Divine, that comes from God, and that is in God, will be after his own nature, bountiful, generous, communicative.C.
1Ch 15:16-29 (1Ch 15:16, 1Ch 15:25, 1Ch 15:26, 1Ch 15:28, see preceding homily).-The service of the Lord.
This passage is instructive, as conveying some valuable lessons, universally and abidingly applicable, respecting our service of the Supreme. We learn
I. THAT WE SHOULD CHEERFULLY RENDER SUCH SERVICE AS WE ARE FITTED TO BRING. In this ceremony the services rendered were manifold. Some (the chief of the Levites) had the work of selection and appointment (1Ch 15:16, 1Ch 15:17); some took the part of playing with cymbals (1Ch 15:19); others with psalteries (1Ch 15:20); others with harps (1Ch 15:21); others “did blow with the trumpets” (1Ch 15:24); others acted as doorkeepers or custodians of the ark (1Ch 15:23, 1Ch 15:24); yet others ministered in sacred song (1Ch 15:22, 1Ch 15:27). David himself danced and played before the Lord (1Ch 15:29; 2Sa 6:14). As “all our springs are in God”all the sources of our strength and joyso all our faculties may be devoted to his service; “as well the singers as the players on instruments.” are to be engaged in worshipping him (see Psa 87:7). We have very varied talents, both in kind and in degree; the only thing to be careful about is that we do not hide any of them in the earth, but put them all out in the service of Christ. Nothing can be less worthy of a Christian man than to disregard the contribution of a neighbour because it is other or smaller than our own; nothing can be more needless than to be distressed because of the larger or loftier contribution than our own: let each bring to the Lord of love and righteousness that which he entrusted to his charge, and he shall “in no wise lose his reward.”
II. THAT WE SHOULD ALL MAKE FITTING PREPARATION FOR THE SERVICE WE ARE ABOUT TO RENDER. The king who was careful to be dressed in a way that made him most equal to his combat with the Giant (1Sa 17:1-58.), now sees to it that he is suitably attired for the work before him; the others who took part in the procession were similarly careful When we address ourselves to work for our Divine Master, we should see that we are suitably equipped. We may look for help from God (as we shall see presently), but we must not presumptuously neglect the conditions of success. We are to be armed for our effort with all appropriate weapons; we are to be clothed, not only with humility, but with knowledge, zeal, devotion, perseverance.
III. THAT WE MAY RECKON ON DIVINE HELP IF WE ARE DOING THE WORK TO WHICH HE CALLS US. “God helped the Levites that bare the ark” (1Ch 15:26). There was nothing in the act in which they were engaged that was peculiarly trying to their strength; nevertheless they received help from Omnipotence to do their work. In God is the source of all our strength; there is nothing we can do purely “of ourselves;” all our sufficiency is of him. And if the Levites needed Divine help in bearing the burden which they carried, how much more do we need it! and with what frequency and earnestness should we seek it, when we boar those burdens for him which require, not some slight muscular exertion, but much mental, moral, and spiritual excellency!
IV. THAT WE MUST NOT BE DETAINED FROM THE SERVICE OF GOD BY THE PERVERSITY OF THE IRRELIGIOUS. Michal despised David for his godly zeal (1Ch 15:29). She lacked the devotedness of heart which her husband possessed, and therefore she misjudged his action. Ungodliness cannot understand, cannot appreciate religious earnestness; it therefore disregards, and even despises it. We are not to be moved by this consideration David would not have omitted his service had he known beforehand the reception which awaited him at the royal palace. We are not to be detained from the active, enthusiastic service of our Lord and of our perishing brethren because we are well aware that there will be those who, looking out from the window of their own impiety or indifference, will regard us with cynical contempt. All of this will weigh but as the small dust of the balance against the gratitude of those we serve, and the “well done” of the approving Lord.C.
HOMILIES BY F. WHITFIELD
1Ch 15:1-15.-The bearers of the ark.
In the account (2Sa 6:11-23) of the bringing of the ark into Jerusalem, only the principal facts are recorded. In this chapter we are presented with the religious aspect of this solemn act and the preparation David made for it. The motive for bringing the ark to Jerusalem was (see 2Sa 6:12) that David had heard of the great blessing the ark had brought upon the house of Obed-edom during the time it had been there. David arranges that the ark should be borne only by Levites, for them only had the Lord chosen to carry it. By this arrangement it is expressly acknowledged that it was contrary to law to place it on a cart. The heads of the priests and Levites are summoned to take the matter in hand. Kohath is first named, because Aaron was descended from Kohath, and because to the Kohathites, on account of this near relation to the priests, there belonged the duty of serving in that which was most holy, and in bearing the holiest vessels of the tabernacle. The transport of the ark was the Kohathites’ special work. These priests and six of the Levites were commanded by David to consecrate themselves with their brethren to bring up the ark. This consecration consisted of the removing of all that was unclean, the washing of the body and clothes (Gen 35:2), the keeping aloof from every defilement, and from touching unclean things. David reminds them (1Ch 15:13) that because God was not sought according to his Word, there came a breach. That Word required that the ark on which Jehovah was enthroned should be carried by Levites, and should be touched by no unholy person or one who was not a priest (see Num 4:15). So the Levites, we are told, bare the ark on their shoulders with staves, according to the Word of the Lord. From this portion of our chapter let us learn three spiritual lessons.
1. It was because David heard of the blessing the ark had been to the house of Obed-edom that made him send for it. That ark was Christ. Wherever he is in a heart, a family, a Church, or a nation, there a blessing will be left. He came to bless (see Act 3:26); and none who receive him shall be without that blessing. But as in the case of Obed-edom those who receive his blessing are made the channel of blessing to others. They cannot be hid. David sends for the ark because Obed-edom had been so blessed by it.
2. Those Levites who bore the ark, though they had been from of old divinely appointed to this work, had again to be consecrated. No touch of uncleanliness, or defilement of body or garment, must come near it. So must it be now with all those who have to do with Christ. To be Christians is not enough any more than it was to be Levites. They must be clean Christians. There must be plenty of “washing,” plenty of “keeping aloof” from things, and plenty of careful walking with all those who have to do with him. “Be ye holy that hear the vessels of the Lord;” “Be ye holy, for I am holy.”
3. It might seem to human observation a very trifling difference between carrying the ark on a cart or carriage, and carrying it on the shoulders with staves. But the great point isWhat was the Lord’s word? It was this made the difference (1Ch 15:15). So is it now in everything. It is not what I think or what you think or what any man thinks. It is, “What saith the Word of the Lord?” This is to settle every question. And he would not have been a true Levite any more than that man could be a true Christian who would for a moment hesitate to accept this decision as final.W.
1Ch 15:16-24.–The singers and musical instruments accompanying the ark.
David gave also a further charge to the Levites to appoint singers and musical instruments to accompany the ark. Three kinds of musical instruments are named (1Ch 15:16): the psalter, an oblong box with broad bottom and a somewhat convex sounding-board, over which strings of wire are stretched; harps or lutes, and the cymbal or instrument provided with a small bell. These singers formed three choirs according to the instrument they played. Heman, Asaph, and Ethan played brazen cymbals, Benaiah and the seven who followed played psalteries; the last six played lutes. The former three had cymbals to direct the song; while the rest had partly psalteries, partly lutes, in order to play the accompaniment to the singing. Chenaniah was captain of the Levitee who had charge of the bearing of the ark because he was instructed in what had to be observed with respect to it. The blowing of the silver trumpets by the priests rests on Num 10:1-10. The procession was in all probability arranged thus: the singers and players in front in three divisions; next Chenaniah, captain of the bearers; two doorkeepers; the priests with the trumpets; two doorkeepers; the king, with the elders and captains of thousands. Observe the spiritual lesson to be learned from this procession. The ark was to be accompanied by those who could sing and shout for joy (see Num 10:16, Num 10:28). So is it with those who have to do with the true ArkChrist. We have had first cleanness, and now we have joy. These are inseparable, Not the Levite as such, but the Levite washed and clean, shouting for joy. Not the Christian as such, but the Christian cleansed, and holy. Such only can truly be full of joy. It is joy from conscious union with Christ the true Ark, and maintained in holiness of life.W.
1Ch 15:25-29.-The clothing of the priests and Levites.
After the journey had been accomplished, the bearers and those who had brought up the ark offered thank offerings of seven bullocks and seven ramsa perfect offering, denoted by the number seven. David and all the priests and Levites that accompanied the ark were clothed in white linen. The outer garments corresponded with the cleanness, the holiness, and the joy. So the white-robed multitude are represented as singing with palms in their hands, indicating the holiness and the joy, round the true Ark, the Lord Jesus Christ, in heaven. No wonder Michal should despise David. The heart of every one not experimentally acquainted with the Lord Jesus will always do the same. “The natural man understandeth not the things of the Spirit of God: they are foolishness unto him.” The Michal-heart is everywhere around us. Oh the joy of knowing Jesus!W.
HOMILIES BY R. TUCK
1Ch 15:2, 1Ch 15:12, 1Ch 15:13.–Learning the lessons of God’s judgments.
We are not left in any doubt as to the national lesson intended to be taught by the Divine judgement on Uzza. David came to see that “none ought to carry the ark of God but the Levites” (comp. Num 1:50; Num 4:15; Num 7:9; Num 10:17). The judgment showed that God had not been “sought after the due order;” and of this error and neglect there is now the honest confession, with due care in the new effort, to meet fully the Divine conditions and requirements. “The ‘due order’ was that the ark should be borne on the shoulders of the Kohathite Levitesnot that it should be placed upon a cart, drawn by oxen, and rudely shaken.” Out of his first mistaken attempt David learned the valuable, practical lesson that
“Evil is wrought for want of thought,
As well as for want of heart.”
The incident suggests a general treatment of the teachings of God’s judgments. Isaiah expresses the attitude, of which David here gives us the example, when he says (Isa 26:1-21.), “In the way of thy judgments, O Lord, have we waited for thee.”
I. JUDGMENT TAUGHT DAVID RESPECT FOR GOD‘S LAW AND ORDER. It does not appear that the full ceremonial of Mosaism had been preserved during Saul’s reign, and certainly there had been some neglect of the Scriptures; but it is especially to be observed that, in making a new tabernacle on Mount Zion, and fitting it up according to his own ideas, David was in great peril of wilfulness, and of neglecting to consult and to follow the Divine regulations. Such a judgment as that on Uzza was needed to thoroughly arouse him to the importance of a precise and minute obedience. So we too often say, “What does it matter, if the thing is done?” And we have, often bitterly, to learn that God cares for the doing, and wants even the right things done in the right way. Obedience in the very forms and order of Divine service tests the deep feeling of God’s worshippers. Apostles recognized the importance even of forms when they enjoined, “Let all things be done decently and in order.”
II. JUDGMENT TAUGHT THE NEED FOR THOUGHTFULNESS AND CARE. Haste is as unfitting as self-will in matters of God’s worship. Consideration; due attention to precedents; personal preparation of spirit; serious demeanour;all properly attend on Divine service. God wants the signs and indications of real heart-feeling and deep sincerity.
III. JUDGMENT TAUGHT THE DUTY OF FINDING FIT INSTRUMENTS FOR GOD‘S WORK. Holy duties should not be done by unsuitable hands. No common persons might touch the sacred ark. The proper persons were the Levites, and a particular family of them. Illustrate the need for a wiser selection of instruments in connection with the work of the modern Church. Compare the apostolic injunctions, “Lay hands suddenly on no man;” “Let such first be proved.”
IV. JUDGMENT TAUGHT THE REVERENT TREATMENT OF THE SYMBOLS OF DIVINE PRESENCE. Without adopting strained ideas of sacramental virtue, we too may learn this lesson. Sanctuaries, sacraments, Bibles, etc; because of their sacred associations and suggestions, properly demand reverent treatment. Only shallow and self-satisfied natures tail in reverence. A worthy sense of the infinite glory of the Unseen, Eternal, and Divine, gains fitting expression in the reverent touch of all earth-symbols that bring the Eternal near. There may be danger of stopping with the symbol, even as heathen stopped with the idol; but the fact that danger lies in excess does not relieve us from the claims of the symbolic, as set within wise limitations. There is danger of overdoing forms. But there is also danger of an undue indifference to forms; and this kind of danger is seriously imperilling to some important features of the religious life. This may be practically illustrated in relation to long-received forms of doctrine, and long-hallowed rites and symbols. They who would sincerely honour God must not be unmindful of the reverence that is due to his ark.R.T.
1Ch 15:12-14.–Due preparation for Divine service.
Not only was David on this occasion careful to employ the proper persons, but he was anxious that they should be properly prepared and fitted for their solemn duty. He commands them to “sanctify themselves,” that is, to go through the ceremonies by which the Mosaic priesthood were prepared for ritual duties (see Le 1Ch 11:44; Num 11:18; 2Ch 29:5, etc.). God has ever shown anxiety over men’s preparation-times. A long preparation-time may precede a very brief period of work, but the efficiency of the work always depends on the preparation. Illustrate from the preparations for the first Passover; from the answer of our Lord’s disciples, “Where wilt thou that we prepare for thee to eat the Passover?” from the actual experience of our Lord, who had thirty silent years, and then a long spell of desert meditations; from such cases as that of Moses, who had forty years in the Horeb district, and of Saul, who was a long while in the deserts of Arabia; from such a case as that of Savonarola, who had many years of study and prayer in the monastery before he commenced his brief eight years of public ministry. In all ages, and now, the holiest and best men have deeply felt the need of times of devout meditation and prayer and spiritual preparation, before engaging in Divine service; and such personal preparations are quite as important for worshippers as for ministers. The neglect of them is the secret of the limited blessing that so often attends the means of grace.
I. PREPARATION–TIMES ARE NECESSARY.
1. Because of the solemnity attaching to every form of Divine worship or work.
2. Because of God’s reasonable demand that everything we do for him shall be done with our best powers and our whole heart, therefore with due consideration and effort.
3. Because man is so absorbed in worldly things, that he cannot at once disengage himself so as fittingly to attend to heavenly and Divine things.
4. Because the hurry and bustle of life makes an agitation and excitement of mind and feeling that are unsuited to religions occupations,
II. PREPARATION–TIMES BEAR DIRECT RELATION TO FAITHFULNESS. Because they test our spirit when no eye is upon us, and there is none but God to take account of our doings. It is an easy thing to be devout and attentive and particular when we have all the surroundings of the great congregation; but only God knows whether we are really in tone for our work and our worship. He reckons faithfulness by our heart-states, not merely by our life-actions.
III. PREPARATION–TIMES BEAR DIRECTLY ON SPIRITUAL PROFIT. This is the other side of the matter. Blessings come to us only as we are in moods to receive them. There is a “set of the soul” towards heavenly and Divine things on which the influence of teachings and holy surroundings entirely depends. When that “set of the soul” is secured, the smallest and simplest “means of grace” prove nourishing. And we are in large measure responsible for securing it. The great things of God are revealed unto “babes,” unto the simple-minded and open-hearted and devoutly toned. Our spiritual profit depends on ourselves.
IV. PREPARATION–TIMES ARE NEVER WASTED TIMES. Though we are liable to regard them as such, because they seem to have no tangible result, the issues of them we cannot count and measure. But school-time is not wasted time, for it fits the boy for life. Apprentice-time is not wasted time, for its issues are seen in vigorous and skilled manhood. There never can be waste in efficiently getting ready; and this is fully true in religious spheres.
Practical application of these points may be made to three or four forms of modern religious life: e.g. prayer, almsgiving, worship, sacraments, Christian work. In relation to them all God’s call to us is, “Sanctity yourselves for it.”R.T.
1Ch 15:16-24.–Music and song consecrated to God’s service.
For traces of singing in connection with religious ceremonies, see Exo 15:21; Jdg 5:1; 1Ch 13:8. It seems to have been cultivated in the “schools of the prophets” (1Sa 10:5). From the time of David’s appointment of these Levites to this special department, “the services of the tabernacle and the temple were regularly choral, and a considerable section of the Levites was trained in musical knowledge, and set apart to conduct this part of the national worship.” Reference may be made to the prejudices of the Puritans, the Scotch, and some sections of the older Nonconformists to music and song in Divine worship. Even Christian hymns have sometimes been introduced with difficulty, and any elaboration of the musical part of Divine worship is, even now, often regarded with anxiety. Such facts seem to us strange; but they are adequately explained by a wise estimate of the struggles and conflicts through which the Christian Church has passed. The conflict has often been over some non-essential, and even indifferent, matter; but this was only the outward seeming. The conflict really concerned vital principle. The trivial matter over which the fight seemed to wage gained an undue importance thus, and the relics of its fictitious value linger long with conservative-toned Christian people. Cultured Christian feeling may be safely left to decide the appropriate and the inappropriate in Church music and song; and no precise standards need be fixed for all classes of the Christian community. Historical associations properly affect the ritual of some. And successive generations of witnesses for the claims of spiritual life over ritual observance cannot fail to influence the practices of others. Still the development of the heart of music has greatly tended to unite all parties in the full dedication of this gilt to the service of the house of the Lord. As this subject has been previously treated, a simple outline may here suffice.
I. MUSIC AND SONG SERVING GOD IN FAMILY SPHERES. It is often made a gracious power in the home. The home is a temple, and should always be thought of as a sanctuary of the Lord, to which should be brought the best gifts.
II. MUSIC AND SONG SERVING GOD IN SPHERES OF PRIVATE CHRISTIAN WORK. During a recent period of distress in Manchester, some cultivated Christian ladies proved how the otherwise closed doors of the sick and suffering poor could be opened by the attractions of beautiful song.
III. MUSIC AND SONG SERVING GOD IN PUBLIC CHURCH SERVICES. Show the importance of choirs in relation to the pathos and the pleasure of Christian worship.
IV. MUSIC AND SONG SERVING GOD IN SPECIAL EFFORTS TO PREACH THE GOSPEL TO MASSES. As illustrated in the creation of hymns and tunes for evangelistic services, and in recent revival movements.
Plead that the faculties and talents of music and song are for the Lord, and that they come under this twofold law:
(1) they must be laid on his altar of service; and
(2) they must be cultured for efficient use.R.T.
1Ch 15:29.–Intensity in religion is often misunderstood.
“One only incident tarnished the brightness of this greatest day of David’s life. Michal, his wife, in the proud, we may almost say conservative, spirit of the older dynastynot without a thought of her father’s fallen housepoured forth her contemptuous reproach on the king who had descended to the dances and song of the Levitical procession.” There are marked differences in the dispositions of men in relation to religion. The colder-natured are apt to regard the impulsive as extravagant; and the warm-hearted and excitable too readily conclude that the quieter-toned people are insincere. Explain the Eastern ecstatic modes of expressing joy. In time of excitement, rhythmical movements, such as dancing, afford great relief. And such clanging of trumpet and cymbals was the very thing to set the company upon dancing. Distinguish the natural movements and gestures of excited feeling from the ordered fashionable dancing with which we are familiar. What lessons may be learned from Michal’s inability to appreciate David’s religious intensity?
I. RELIGION FINDS DIFFERENT RESPONSE IN DIFFERENT INDIVIDUALS. We must not look for the same experiences and manifestations in all. Each man’s religious conduct will bear the plain impress of his character and disposition. This may be applied to experiences of conversion-time, or the beginnings of the Christian life. As also to the forms in which men stand related to public worship and Christian work. If we venture to make moulds for the necessary Christian life, we must take care that they are large and general, with no fine lines of must-be peculiarities in them. Christ gives a new life, and sends each man forth to express it according to his own genius and character.
II. RELIGION CAN FIND EXPRESSION THROUGH ALL DISPOSITIONS. So we may not, even in thought, exempt any man from its gracious influence; and we may not be anxious to have the natural dispositions of men changed. Men do not need to be made other than they are. The all-sufficing change is the inward regeneration, the renewal of the vital principle. We need not want to make the channel of the river bend and turn in any other and, as we think, more graceful forms. Our anxiety should concern the purity of the waters flowing down from the fountain-head, which fill the stream. Preservation of the characteristic disposition is, however, quite consistent with all due Christian culture, and this may sometimes so bring out to the front the best in men, that they may seem other than they were.
III. CHRISTIAN CHARITY FINDS A FREE SPHERE FOR EVERY MAN. Just in this Michal failed. She had not charity enough to give David credit for the sincerity which would have clothed his act with dignity. A man’s ways may not be our ways, may not even be such as we can approve; but it should suffice for us if we can see in them the signs of genuine religious life and feeling. Then we may wish him “Godspeed.”
Application of a practical character may be carefully made to those more enthusiastic and excited phases of religious life and association which are so marked a feature of nineteenth-century Christianity. From the calmer, colder point of view, such as Michal would take, there may seem in all these only a perilous fanaticism. The charity that “hopeth all things” may at least enable us to say, in the spirit of our Lord, “Forbid them not, for they that are not against him are on his part.” And his kingdom has its on-coming in wondrous ways; no man knoweth how.R.T.
Fuente: The Complete Pulpit Commentary
. The Removal of the Ark to Jerusalem, with the Solemn Hymn sung on this occasion: 1 Chronicles 15, 16
1Ch 15:1 And he made him houses in the city of David, and he prepared a place for the ark of God, and pitched for it a tent.
2Then David said, None should carry the ark of God but the Levites; for the Lord hath chosen them to carry the ark of God, and to minister to Him for ever 3And David gathered all Israel to Jerusalem, to bring up the ark of the Lord unto its place which he had prepared for it. 4And David assembled the sons of Aaron, and the Levites. 5Of the sons of Kohath: Uriel the chief, and his brethren a hundred and thirty. 6Of the sons of Merari: Asaiah the chief, and his brethren two hundred and twenty. 7Of the sons of Gershom: Joel the chief, and his brethren a hundred and thirty. 8Of the sons of Elizaphan: Shemaiah the chief, and his brethren two hundred. 9Of the sons of Hebron: Eliel the chief, and his brethren eighty. 10Of the sons of Uzziel: Amminadab the chief, and his brethren a hundred and twelve. 11And David called Zadok and Abiathar the priests, and the Levites Uriel, Asaiah, and Joel, Shemaiah, and Eliel, and Amminadab. 12And said unto them, Ye chiefs of the Levites, sanctify yourselves with your brethren, and bring up the ark of the Lord God of Israel to the place I have prepared for it. 13For because ye were not at the first, the 14Lord our God broke out upon us, because we sought Him not aright. And the priests and Levites sanctified themselves to bring up the ark of the Lord God of 15Israel. And the sons of the Levites bare the ark of God, as Moses commanded by the word of the Lord, upon their shoulders, with staves upon them.
16And David said to the chiefs of the Levites, to appoint their brethren the singers with instruments, psalteries, and harps, and cymbals, sounding, to lift up 17the sound with gladness. And the Levites appointed Heman son of Joel; and of his brethren, Asaph son of Berechiah; and of the sons of Merari their brethren, Ethan son of Kushaiah.1 18And with them their brethren of the second degree: Zechariah , 2 and Jaaziel, and Shemiramoth, and Jehiel, and Unni, Eliab, and Benaiah, and Maaseiah, and Mattithiah, and Elipheleh, and Mikneiah, and Obed-edom, 19and Jeiel, the porters. And the singers, Heman, Asaph, and Ethan, with cymbals of brass to sound aloud. 20And Zechariah, and Aziel, and Shemiramoth, and Jehiel, and Unni, and Eliab, and Maaseiah, and Benaiah, with psalteries, in the way of maidens. 21And Mattithiah, and Elipheleh, and Mikneiah, and Obed-edom, and Jeiel, and Azaziah, with harps after the octave to lead. 22And Chenaniah, chief of the Levites;3 for he instructed in bearing, for he was skilful. 23And Berechiah and Elkanah were door-keepers for the ark 24And Shebaniah, and Joshaphat, and Nathaneel, and Amasai, and Zechariah, and Benaiah, and Eliezer, the priests, blew4 with the trumpets before the ark of God; and Obed-edom and Jehiah were door-keepers for the ark.
25And David, and the elders of Israel, and the captains of thousands, were going to bring up the ark of the covenant of the Lord out of the house of Obededom 26with gladness. And when God helped the Levites bearing the ark of the covenant of the Lord, then they offered seven bullocks and seven rams. 27And David was clothed with a robe of byssus, and all the Levites bearing the ark, and the singers, and Chenaniah the master of the bearing [the singers];5 and upon 28David was a linen ephod. And all Israel brought up the ark of the covenant of the Lord with shouting, and with sound of cornet, and with trumpets, and with 29cymbals sounding, with psalteries and harps. And when the ark of the covenant of the Lord came to the city of David, then Michal, daughter of Saul, looked out from the window, and saw King David leaping and playing; and she despised him in her heart.
1Ch 16:1.And they brought the ark of God, and set it in the tent that David had pitched for it; and they offered burnt-offerings and peace-offerings before God. 2And David made an end of offering burnt-offerings and peace-offerings, and blessed the people in the name of the Lord. 3And he dealt to every one of Israel, both man and woman, to every one a loaf of bread, and a measure [of wine], and a grape cake.
4And he appointed before the ark of the Lord ministers of the Levites, to record, and to thank and to praise the Lord God of Israel. 5Asaph the chief, and next to him Zechariah, Jeiel,6 and Shemiramoth, and Jehiel, and Mattithiah, and Eliab, and Benaiah, and Obed-edom, and Jeiel, with psalteries and harps; and 6Asaph sounding with cymbals. And Benaiah and Jahaziel the priests with 7trumpets continually before the ark of the covenant of God. On that day then David ordered for the first time to thank the Lord by Asaph and his brethren.7
8Thank ye the Lord, call on His name,
Make known His deed among the peoples.
9Sing ye to Him, play ye to Him;
Muse on all His wonders.
10Glory ye in His holy name;
Let the heart of them that seek the Lord be glad.
11Seek ye the Lord and His strength,
Seek ye His face continually.
12Remember His wonders that He hath done,
His signs, and the judgments of His mouth.
13O ye seed of Israel His servant,
Ye sons of Jacob, His chosen.
14He the Lord is our God,
His judgments are in all the earth.
15Remember His covenant for ever
The word He commanded to a thousand ages.
16Which He made with Abraham,
And His oath unto Isaac.
17And appointed it to Jacob for a statute,
To Israel for an everlasting covenant.
18Saying, To thee I give the land of Canaan,
The line of your inheritance.
19When ye were small in number,
Few, and strangers in it.
20And they went from nation to nation,
And from one kingdom to another people.
21He let no man do them wrong,
And reproved kings for their sake.
22Touch not mine anointed,
And do my prophets no harm.
23Sing ye to the Lord, all the earth;
Proclaim from day to day His salvation.
24Tell ye among the nations His glory,
His wonders among all the peoples.
25For great is the Lord, and greatly to be praised;
And He is to be feared above all gods.
26For all the gods of the peoples are idols;
But the Lord made the heavens.
27Majesty and honour are before Him,
Strength and gladness are in His place.
28Give unto the Lord, ye kindreds of the people,
Give unto the Lord glory and strength.
29Give to the Lord the glory due to His name;
Bring an oblation, and come before Him;
Worship the Lord in the beauty of holiness.
30Tremble before Him, all the earth:
The world will also stand fast without moving.
31Let the heavens be glad, and let the earth rejoice;
And let them sing among the nations, The Lord reigneth.
32Let the sea roar, and the fulness thereof;
Let the field rejoice, and all that is therein.
33Then shall the trees of the wood sing out
Before the Lord; for He cometh to judge the earth.
34Thank ye the Lord; for He is good;
For His mercy endureth for ever.
35And say ye, Save us, O God of our salvation,
And gather us and deliver us from the heathen,
To thank Thy holy name,
To glory in Thy praise.
36Blessed be the Lord, the God of Israel,
For ever and ever.
And all the people said, Amen, and praised the Lord.
37And he left there, before the ark of the covenant of the Lord, Asaph and his brethren, to minister before the ark continually, for the days work in its day. 38And Obed-edom8 and their brethren sixty and eight; and Obed-edom, son of Jedithun, and Hosah, to be porters. 39And Zadok the priest, and his brethren the priests, before the tabernacle of the Lord, in the high place that was at Gibeon. 40To offer burnt-offerings to the Lord on the altar of burnt-offering continually morning and evening, and for all that is written in the law of the Lord, which He commanded Israel. 41And with them Heman and Jeduthun, and the rest that were chosen, who were expressed by name, to thank the Lord, that His mercy endureth for ever. 42And with them, Heman and Jeduthun,9 were trumpets and cymbals for loud sounding, and [other] instruments of God; and the sons of Jeduthun were at the gate. 43And all the people went every man to his house; and David turned in to bless his house.
EXEGETICAL
Preliminary Remark.Instead of the brief description of the parallel text 2Sa 6:11-23, our author gives a detailed account: 1. Of the preparations for the solemn act of transferring the ark into its new sanctuary in Jerusalem,1Ch 15:1-24, including a. The erection of the tent for the reception of the ark, 1Ch 15:1; b. a conference of the king with the priests and Levites, 1Ch 15:2-16; and c. the selection of the Levites appointed for the chief part in the solemnity (and therefore designated by name), 1Ch 15:16 to 1Ch 24:2. Then follows the execution of the so prepared holy act itself, 1Ch 15:25 to 1Ch 16:3; at the close of which comes the description of the first solemn service before the ark in its new sanctuary on Zion, 1Ch 16:4-43, in-cluding the psalm of praise and thanks then sung, 1Ch 15:8-29. This long closing section is (except the last verse) peculiar to the Chronist. On its credibility, and especially on the genuineness and age of the psalm of praise and thanks, see at the close of these expositions.
1. The Preparation for the Removal; and first, a. The erection of the tent on Zion: 1Ch 15:1.And he made him houses in the city of David. This may be understood of the building of other houses besides the palace built with the aid of Hiram of Tyre, 1Ch 14:1 (Berth., Kamph.); but as the verb used is , not , it appears rather to refer to the internal finishing of a palace for the abode of the king and his wives.And he prepared a place for the ark of God. This was probably in the immediate neighbourhood of the kings house adjoining it; for here the one of the two existing high priests, Abiathar the Ithamaride, who, since the massacre at Nob, was constantly about David (as it were his court or domestic priest, while Zadok of the house of Eleazar officiated at Gibeon), was to exercise his functions.And pitched for it a tent, we may suppose, after the model of the old tabernacle still existing at Gibeon (1Ch 16:39 f., 1Ch 21:29; 1Ki 3:4 ff.), but only as a provisional sanctuary.
2. Continuation. b. The conference with the priests and Levites: 1Ch 15:2-15.Then David said, namely, at the end of the three months, 1Ch 13:14.None should carry, properly, it is not to carry. With this confession of the sole right of the Levites to carry the ark (comp. Num 1:50; Num 4:15; Num 7:9; Num 10:17), David acknowledges that it was unlawful to convey it on a waggon, 1Ch 13:7.
1Ch 15:3. And David gathered all Israel, by its natural representatives, the elders and captains of thousands; see 1Ch 15:25, and comp. 2Sa 6:15 : all the house of Israel. Of this summons to a previous consultation in Jerusalem nothing further is reported, 2 Samuel 6 :
1Ch 15:4. And David assembled the sons of Aaron, and the Levites; he formed of these representatives of the priesthood an inner circle in the assembly of the people, to hear their counsel regarding the order of the solemnities. The sons of Aaron are the high priests Zadok and Abiathar, 1Ch 15:11; the Levites are the six chiefs named in 1Ch 15:5-10, with their brethren.
1Ch 15:5. Of the sons of Kohath: Uriel the chief; see 1Ch 6:9. The Kohathite chief is named first, because the ministry of the most holy, the carrying of the most holy vessels of the tabernacle, belonged to the Kohathites, the family from which Aaron the high priest sprang, Num 4:4; Num 4:15; Num 7:9 (Keil).On the Merarite chief Asaiah, comp. 1Ch 4:15; on Joel, the chief of the sons of Gershom, 1Ch 6:21.
1Ch 15:8-10 name the chiefs of three other Kohathite families, those of Elizaphan (= Elzaphan son of Uzziel, Exo 6:22), of Hebron (son of Kohath, Exo 6:18; comp. 5:28), and of Uzziel. The last named is probably not different from the Kohathite Uzziel, father of Elizaphan, Exo 6:22; there are thus formed of the sons of this two houses, of which one is named after Elizaphan, the other after Uzziel himself, and not any of his other sons. There are then in all four Kohathite houses, with one Merarite and one Gershomite, here represented: a strong preference of the house of Kohath, which is not surprising, because the conveyance of the ark specially belonged to them.
1Ch 15:11. And David called Zadok (of Eleazar, 1Chr 5:27 ff.) and Abiathar (of Ithamar), the high priests, who then acted together; see above on 1Ch 15:1, and comp. 1Ch 24:3; 2Sa 15:24 ff; 2Sa 20:25.
1Ch 15:12. Ye chiefs of the Levites, literally, ye chiefs of the fathers of the Levites; comp. 1Ch 8:6; 1Ch 8:10.Sanctify yourselves with your brethren, properly, ye and your brethren. The sanctifying consisted in keeping from their wives, from contact with unclean things, and also in washing the body and the clothes; comp. Gen 35:2 with Exo 19:10; Exo 19:15, also 2Ch 30:3To (the place) I have prepared for it, . The same elliptical construction (with omitted , or immediate connection of the relative sentence with the preposition) see in 2Ch 1:4; comp. 1Ch 29:3; 2Ch 16:9; 2Ch 30:18; Neh 8:10 (Ew. 333, b).
1Ch 15:13. For because ye were not at the beginning, or ye were not those who bare the ark. At the beginning, on the former occasion, when three months before the ark was brought from Kiriath-jearim, 13. On the peculiar construction (from and ), comp. = Mal 1:13, and Ew. 91, d. in this compound signifies for this, that, because; comp. Ew. 222, a, 353, a.The Lord our God broke out upon us (1Ch 13:11), because we sought Him not aright, because we approached Him not in the manner prescribed by law, had neglected to testify our reverence to Him by keeping the legal regulation, that only Levites should bear the holy things
1Ch 15:15. And the sons of the Levites bear the ark of God. An anticipation, occasioned by that which was said in the verse before of the immediate execution of the order for the purification of the Levites. See the particulars, 1Ch 15:25 ff.Upon their shoulders, with staves upon them, upon their shoulders. On (from , waver), the pole, comp. Num 13:23 (also Lev 25:13; Eze 34:27). In the Pentat. the poles are besides called Exo 25:13 ff., etc.
3. Close. c. The appointment of the Levitical singers for the solemnity: 1Ch 15:16-24.To appoint their brethren the singers with instruments, properly, with instruments of song, that is, to accompany the singing. Such (comp. Neh 12:36) are now named in three classes: 1. , (Sept.), or nablia (Vulg.), guitarlike instruments, consisting of an oblong chest with flat bottom and convex sounding board, over which strings of wire were stretched, called by Luther, in accordance with the Sept. (and the Arab, santir), psalteries, by others harps or nablia; 2. (Sept. , Vulg. lyr), harps or lute-like instruments, rendered by Luther not unsuitably, harps, though lutes would perhaps be more correct [rather should the former be called lutes]; 3. (equivalent to the older. term 2Sa 6:5; Psa 150:5), here more fully defined by the epithet , clear-sounding (making to hear), which belongs neither to all the three instruments (Berth.), nor to the too remote their brethren the singers (Kamph.), but, as in 1Ch 15:19; 1Ch 15:28; 1Ch 16:5; 1Ch 16:42, only to ; comp. Bttch. Neue exeg.-krit. Aehrenl. iii. 223 f. (who, however, assigns to the term the unsuitable meaning, beating time).To lift up the sound with gladness, to express or signify joy; comp. 1Ch 15:25; 2Ch 23:18; 2Ch 29:30. This telic clause refers not merely to the clear-sounding cymbals, but to the chief sentence.
1Ch 15:17. And the Levites appointed Heman son of Joel. That this Heman was of the family of the Kohathites, and Asaph of the Gershonites (comp. 1Ch 5:18; 1Ch 5:24), is not here stated; only of the third song-master Ethan is his family, or his descent from Merari, expressly mentioned. On the name of Ethans father, Kushaiah, see Crit. Note.
1Ch 15:18. And with them their brethren of the second degree. On , the second in rank, comp. the sing., 2Ki 23:4 and 1Ch 16:5.Zechariah and Jaaziel. For the certainly spurious after , see Crit. Note. The here named Jaaziel is certainly identical with the Aziel, 1Ch 15:20, and with the Jeiel, 1Ch 16:5, or rather these names are to be changed into the present one.And Obed-edom and Jeiel the porters. The office of doorkeeper does not exclude their acting also as musicians, as 1Ch 15:21 shows. After Jeiel, as the same verse teaches, the name Azaziah must have fallen out, so that originally there were not thirteen but fourteen persons named as musicians of the second order. After these singers and musicians have been mentioned by name (and in two orders or ranks, 1Ch 15:17-18), they are again brought forward, 1Ch 15:19-21, divided into three choirs, after the musical instruments or. which they played.
1Ch 15:19. The Cymbal Players: Heman, Asaph, and Ethan.With cymbals of brass to sound aloud, they were bound, had this to do. The cymbals were wholly of brass; comp. 1Co 13:1 : , and Joseph. Antiq.vii. 12. 1 Chronicles 3 : . The loud-sounding () of the three cymbal players was designed to beat time or direct; for in 1Ch 15:17 they are placed before as leaders.
1Ch 15:20. The Players on Psalteries or Nablia: Zechariah and Seven Others. Of these, who are here repeated with slight changes from 1Ch 15:18 (instead of Jaaziel, the second is here called Aziel; and at the end of the first series stands here Maaseiah before Benaiah, there inversely), it is here stated that they played with psalteries in the way of maidens. is certainly the name of that tone, which sounds in a high, clear voice, that is, the soprano, as the following , after (or on) the octave, is equivalent to on the bass, al ottava bassa. Comp. Del. on Psa 6:1; Psa 46:1.
1Ch 15:21. The Harp or Lute Players: Mattaniah and Five Others.With harps after the octave to lead. How this leading or directing expressed by is distinct from that which is expressed, 1Ch 15:19, by , we can no longer define; at all events, it was not such directing as could belong only to the music-master. Comp. Delitzsch on Psa 4:1.
1Ch 15:22-24 bring forward the other Levites engaged in the solemn procession.And Chenaniah, chief of the Levites, for bearing. (or as perhaps is to be read, with R. Norzi, ) is scarcely to be understood of any presiding or overseeing action of Chenaniah (as the Sept. , Vulg. propheti prerat ad prcinendam melodiam; Luth. to instruct in singing; L. Lavater, supremus musicus; Kamph. and others, the leader in execution, etc.). The phrase is rather to be referred to the bearing of the ark, which, according to 1Ch 15:23 f., is here in question (comp. also in 2Ch 35:3 and Num 4:19).With this agrees, rightly conceived, 1Ch 15:27, as well as the later mention of Chenaniah in 1Ch 26:29, where he is placed over the outward business of the Levites (rightly Berth. and Keil; undecided Kamph.).Instructed in bearing; for he was skilful, acquainted with the ritual, experienced in the ceremonial relative to the bearing of the ark. Whether we take as inf. abs. Kal in the sense of the verb.-fin., instruct (J. H. Mich., Gesen., etc.), or as imperf. of = , be chief, command (Berth., etc.), or as a subst. in the sense of instructor (Keil), the meaning of presiding, directing, leading, is at all events expressed by the word.
1Ch 15:23. And Berechiah and Elkanah were doorkeepers for the ark, who were to guard not so much the doors of the ark itself as those of the tent that gave access to it; thus, in general, to guard the ark. As these two at first, and then at the close of the following verse, Obed-edom and Jehiah also, are named as doorkeepers of the ark, we must regard the former two as going before the ark during the solemn procession, and the latter two as following after. Close by the ark, however, either immediately before it or on the two sides, the seven priests blowing trumpets, 1Ch 15:24, may be supposed to go.
1Ch 15:24. And Shebaniah blew with trumpets before the ark of God. Whether the Kethib (denom. from ) or the Keri (Hiph. of ) is read does not affect the sense. The blowing of trumpets here is according to the prescription, Num 10:1-10, and the example of the compassing of Jericho, Jos 6:4-6.And Obed-edom and Jehiah were doorkeepers for the ark. Of these, Obed-edom was a son of Jeduthun, 1Ch 16:38, and so perhaps different from him of the same name among the singers, 1Ch 15:18; 1Ch 15:21 (though he also, 1Ch 15:18, is called a doorkeeper). Perhaps also the Jehiah named with him is not to be identified with Jehiel there (1Ch 15:18; 1Ch 15:21) named with Obed-edom (against Raschi, Berth., etc.). It is plain that according to all this the whole procession included the following divisions:1. The singers arranged in three choirs; 2. Chenaniah the captain of the bearers (as it were marshal); 3. Two doorkeepers; 4. Seven priests blowing trumpets close by the ark; 5. Two doorkeepers. After these followed, 1Ch 15:25, the king, with the elders and captains of thousands.
4. The Execution of that which was resolved in the Assembly: 1Ch 15:25 to 1Ch 16:3.And David and the elders of Israel, and the captains of thousands (commanders over the thousands, chiliarchs). connects this with 1Ch 15:3, after the details concerning the preparations have intervened. The parallel 2Sa 6:12 wants this connecting , and does not mention the elders and chiliarchs along with David.
1Ch 15:26. And when God helped the Levites, permitted them without danger or harm to convey the ark, thus to escape the fate of Uzza. The offering of seven bullocks and seven rams seems to have been made at the close of the procession, after the conveyance had been successfully conducted. Otherwise 2Sa 6:13, where (at least in the Masoretic text) David, after the bearers of the ark had made the first six steps, offered a sacrifice. It is probable that both accounts are original, and that the two must be harmonized and combined.
1Ch 15:27. And David was clothed with a robe of byssus. Instead of these words ( ), 2Sa 6:14 presents (with the addition ). That is corrupted from , and from (Berth., etc.; also Bttcher, Neue Aehrenlese, iii. 224), might be assumed, if the , wanting in our text, did not create a difficulty. For this assumption, according to which the Chronist shall have thought it unbecoming to speak of David (and, with Berth., the Levites also) dancing, though in15:29 and 1Ch 13:8 he states, or at least implies, this fact quite freely, it is at all events easier to regard both texts as abbreviations of one and the same narrative contained in the common sources of our author, which, besides the dancing of David (which the Chronist merely presupposes, while the author of 2 Samuel gives it prominence), contained full reports of the clothing of David, and of the Levites around him. It is accordingly to be supposed that the Chronist has taken only these latter reports in full, because the statement concerning the clothing of the king and the Levites appeared more important for the purpose of describing fully the religious aspect of the procession, as this import of it was more conspicuous here; for the dress which the king wore had a priestly character (Keil; comp. Movers, p. 168). That the verb , to be wrapt up, belongs to the later usage of speech, or rather, is properly Chaldaic (Dan 3:21), can scarcely bring into question the justice of this harmonistic assumption (against Bttch.).And all the Levites and the singers, and Chenaniah. To these also obviously applies the being clothed with a robe of byssus, which is first said of David. All these, who are here in apposition with David, are described as adorned with priestly attire, with the mel of byssus (comp. the byssus attire of the Levites and singers in the dedication of the temple by Solomon, 2Ch 5:12, and for the mel, the upper garment of distinguished persons, 1Sa 2:19; 1Sa 15:27; 1Sa 18:4; 1Sa 24:5; Ezr 9:3; Job 29:14). The closing sentence, and upon David was a linen ephod, first names the distinguishing part of the clothing of the king as the sovereign of the priestly people (comp. 2Sa 6:14). The designation of Chenaniah as the master of the bearing ( with the double article; comp. Ew. 290, d) is to be understood according to 1Ch 15:22; the unmeaning: the singers, after , appears spurious (see Crit. Note); even if we understood of musical performance, this addition would be disturbing.
1Ch 15:28. With shouting, and with sound of cornet, etc. Shorter and simpler 2Sa 6:15, without naming the several instruments.
1Ch 15:29. Then Michal saw King David leaping and playing. Instead of 2Sa 6:16 has . This brief reference to the well-known history, fully reported in 2Sa 6:16; 2Sa 6:20-23, of the dispute between David and Michal, shows sufficiently that the Chronist did not wish to be silent concerning this matter from dogmatic or sthetic considerations. Moreover, 1Ch 15:29 to 1Ch 16:3 agrees in all essentials with 2Sa 6:16-19 a.1Ch 16:3. To every one a loaf of bread ( , the more usual phrase for the rarer used in 2 Samuel 6, 19), and a measure (of wine), and a grape cake. The , occurring only here and 2 Samuel, is explained by the Vulg., Chald., and Syr., and by several Rabbis and moderns (Ew., Berth., Kamph.), as a piece of flesh (roast), as if from , ox, and , or rather from = , to burn. But the reference of the word to , in the sense of the Aethiopic safara = metiri, to measure, is better ascertained, according to which, (with prosthet.) signifies a portion of drink, a measure of wine (de Dieu, Gesen., Rdiger, Keil, etc.). On , grape or raisin cake (from , to make firm, press), comp. Son 2:5, Hos 3:1, and the equivalent , 1Ch 12:40.
5. The First Solemn Service before the Ark in Jerusalem, and the Institution of Divine Service in general: 1Ch 16:4-43.a. The Levite appointed for service by David: 1Ch 16:4-6.And he appointed (properly, gave; comp. 1Ch 16:7) before the ark of the Lord ministers of the Levites, namely, as the addition to record, etc. shows, singers and players for the purpose of sacred singing, Levitical ministers (, Sept.).To record, and to thank, and to praise., literally, to bring to remembrance, to pray at the of the meat-offering (Lev 2:2; comp. Psa 38:1; Psa 60:1, and Del. on the first passage). , properly, to confess (Sept., ), refers to the singing of psalms that prominently confess and express thanks to God, as refers to the praises of the hallelujah songs.
1Ch 16:5.Asaph the chief, and next to him Zechariah, literally, and as his second, his next man (follower); comp. Est 10:3. Of the three song-masters and fourteen musicians named in the list 1Ch 15:19-21, a part only are named again: of the song-masters only Asaph, and of the musicians only nine (namely, six of the eight nebel-players and three of the six kinnor-players), and also, 1Ch 16:6, of the seven trumpet-blowers, only two, Benaiah and Jahaziel, the latter of whom did not appear in 1Ch 15:24. As we possess no parallel report to compare with the contents of our section, nothing definite can be conjectured of the relation of the present names to those of the longer series, and it must be left uncertain whether Jahaziel be identical with the Eliezer named, 1Ch 16:24, along with Benaiah.
6. Continuation. b. The song of praise and thanks by Asaph and his brethren: 1Ch 16:7-36. On that day then David ordered for the first time . . . by Asaph, etc. Properly, then David gave over . . . by the hand of Asaph; , here to hand over, arrange. not by the chief, by Asaph, but first, for the first time; comp. , Isa 40:21. This is the first introduction of the new cultus. Along with Asaph are named his brethren, the Levites arranged with (and under) him, enumerated in 1Ch 16:5-6. We may observe, moreover, how clearly this verse, especially by its , announces the following song as an ideal composition, characterizing only in general that which was to be sung by the musicians, but not expressing a stereotype form. Had the author wished to convey the sense that the song was sung for all time so as he communicated it, and not otherwise, he would have added, and he commanded them thus to sing, or, to sing this song.
1Ch 16:8 ff. Thank ye the Lord, call on His name, etc. Of the eight strophes of the song, the first four (1Ch 16:8-22) correspond to the opening of Psalms 105 (1Ch 16:1-15); the next three (1Ch 16:23-33) to Psalms 96; the last (1Ch 16:34-36) to the first and last two verses of Psalms 106, with some unimportant variations which are here to be noted.First Strophe: 1Ch 16:8-11 ( = Psa 105:1-4): Summons to sing praise to the Lord and to seek His face.Second Strophe: 1Ch 16:12-14 ( = Psa 105:5-7): Summons to think of the wonders of the Lord and His judgments. Here are the first variants, namely, 1Ch 16:12, instead of , and, 1Ch 16:13, instead of of which the latter only is of any consequence. On account of the parallelism with the sons of Jacob, the seed of Israel appears the better reading.Third Strophe: 1Ch 16:15-18 ( = Psa 105:8-11): Summons to think of the covenant made by the Lord with the fathers.Remember His-covenant for ever.Psalms 105 rather: He remembereth, etc. ( for ). Our reading, corresponding better with the application of the song to the end proposed in 1Ch 16:7, appears to be substituted for the more original one of the Psalm.
1Ch 16:16. And His oath unto Isaac. For Psa 105:9 presents the weaker form (found also in Amo 7:9; Jer 33:26), a critically unimportant variant, like that in 1Ch 16:18 a, where stands for .Fourth Strophe: 1Ch 16:19-22 ( = Psa 105:12-15): Reason of the summons to remember the covenant of the Lord with the fathers, because the Lord has so truly and mightily protected them according to His promise.When ye were small in number. Instead of Psa 105:12 presents . To address the children of Israel again corresponds better with the aim of the Psalm; this variant is thus similar to that in 1Ch 16:15, but affords no presumption in favour of the priority of this or that reading.
1Ch 16:20. And from one kingdom.Psalms 105 omits the and ( before ); critically unimportant, as also the two following variants (1Ch 16:21, for , and, 1Ch 16:22, for ).Fifth Strophe: vers, 2327 ( = Psa 96:1-6): All the world shall concur in praise of the greatness and glory of God.The first verse of this passage seems compounded of the first two verses of Psalms 96, the first members being omitted. Whether this be an abbreviating process of the Chronist, or an amplifying one of the Psalmist, it is hard to determine; much may be said for each of the two assumptions (see Keil).
1Ch 16:27. Strength and gladness are in His place ( ; comp. for this late, but in Aram, frequent, , Ezr 6:16; Neh 8:10). On the contrary, Psa 46:6 : strength and beauty in His sanctuary ( )Sixth Strophe: 1Ch 16:28-30 (= Psa 96:7-9): All nations shall worship God with offerings and confessions.
1Ch 16:29. Give, to the Lord the glory due to His name, etc. Instead of two, this verse has, to our surprise, three members: the first two correspond to Psa 96:8; 1Ch 16:9 there to our 1Ch 16:29 c and 1Ch 16:30 a. The disturbance of the parallel in our verse rests on this, that after 1Ch 16:31 a ( = Psa 96:11 a) the verse-member Psa 96:10 a is placed, but Psa 96:10 c is altogether omitted. Thus, in our text, the verse beginning with give to the Lord the glory; on the contrary, in Psalms 96, that beginning with say among the heathen (1Ch 16:10), forms the exception to the otherwise constant bipartition of the verse. It is impossible, however, to arrive at a certain result on which side the priority lies (see on 1Ch 16:31).Bring an oblation, and come before Him.Psa 96:8 b: and come to His courts (for ). This variant is similar to that in 1Ch 16:27, where in His sanctuary of the Psalm is changed into the more general in His place, because the mention of the sanctuary (as here of the courts) does not seem to comport well with the time and aim of the present song, which was sung before the erection of the temple.
1Ch 16:30. Tremble before Him, all the earth. For Psa 96:9 has , an unimportant difference,Seventh Strophe: 1Ch 16:31-33 ( = Psa 96:10-13): Even the inanimate creation will exult before the Lord of all nations coming to judgment. 1Ch 16:31 a corresponds to Psa 96:11 a, but 1Ch 16:31 b to Psa 96:10 a.And let them say among the nations, etc., is in Psa 96:10 a: say among the nations ( instead of ). it is too much to say that this summons, addressed to the Israelites after the words tremble before Him, all the earth (which there go immediately before, as 1Ch 16:9 b), yields a rather tame thought, and speaks for the priority of the text of Chronicles (Keil). The position of the present summons among mere appeals to the representatives of inanimate nature, as the heavens, the earth, the sea, the field, may appear surprising and disturbing. There is something excited and wavering in the line of thought and mode of expression, there as well as here.
1Ch 16:32 b. Let the field rejoice, etc. For Psa 90:12 a presents , in which the poetic and archaic , instead of the prosaic seems not without significance.
1Ch 16:33. Then shall the trees of the wood sing out. For this Psa 96:12 b has all trees of the wood. The second member of this verse corresponds to the first in Psa 96:13, as far as the repetition of for He cometh , which occurs only once here. Psa 96:13 b, the close of the whole Psalm, is wanting in our text, which the defenders of the priority of the latter explain thus: that when the contents of our verses 2333 were made a distinct Psalm, it was found necessary to make at the close a suitable addition; whereas the matter may as well be explained by the abbreviating habit of our author (as the later compiler of the present song).Eighth Strophe: 1Ch 16:34-36 ( = Psa 106:1; Psa 106:47-48): Repeated summons to thank God, and to pray for His further help, with the closing doxology.Thank ye the Lord: for He is good, etc. This verse is found not merely at the head of Psalms 106, but also of Psalms 107, 118, 136. (comp. also Psalms 118, 29 and Jer 33:11); as an old and favourite liturgical form, it is not necessarily to be regarded as taken from Psalms 106 in particular.
1Ch 16:35. And say ye, Save us, O God of our salvation. Similar, but not verbally so,Psa 106:47, where and say ye is wanting, and for God of our salvation stands the Lord our God.And gather us and deliver us from the heathen. For this Psa 106:47 has: and gather us from the heathen. The two following members agree verbally with the parallel verse of the Psalm.Blessed be the Lord, etc. This closing doxology, which recurs exactly in Psa 106:48, forms there the close of the fourth, book of the Psalter, together with the words: and let all the people say, Amen. Praise ye the Lord, which are here changed into the historical notice: and all the people said, Amen, and praised the Lord ( for the jussive , and for ). Even in these last deviations from the similar passages of the Psalter there is nothing that could prove with certainty the priority of our text, and a partly imitative, partly devious, procedure of the Psalmist. With regard to the doxology which was originally nothing else than the liturgical close of the fourth book (analogous to those at the close of Psalms 41, 72, , 89), it is much more probable that our author changed, for his own purpose, this doxologincal formula, which may have been attached to Psalms 106. long ago, from liturgical use. And the more probable this must appear to the unprejudiced mind, the more clearly all the other differences between our text and that of the corresponding Psalms appear as alterations, occasioned by the revising and compiling habit of the Chronist, of that which was before him in the Psalter. Comp. the closing remarks.
7. Division of the Levites and Priests for Divine Service (as continuation and close of the list of Levitical singers and players in 1Ch 16:4-6): 1Ch 16:37-43.Asaph and his brethren. The before the accus. of the object, according to later usage.For the days work in its day, literally, for the matter of the day on its day, that is, according to the service required for every day; comp. 2Ch 8:14; 2Ch 31:16.
1Ch 16:38. And Obed-edom and their brethren sixty and eight. That here should be read, according to what follows: and Obed-edom and Hosah and their brethren, see Crit. Note. If, indeed, in the next clause of our verse: and Obed-edom and Hosah to be porters, another Obed-edom were meant, as the distinction of this as son of Jedithun (possibly, 1Ch 26:4, a Korhite Jedithun, and not the Merarite singer Jeduthun) appears to indicate, some other name than that of Hosah must be supplied along with the former Obed-edom. Even in 1Ch 15:21; 1Ch 15:24 there seem to be two different Obed-edoms, a singer, 1Ch 16:21, and a porter, 1Ch 16:24. Yet the diversity of the two named in our verse is by no means certain; for in 1Ch 26:4-8, of Obed-edom with his sons and brothers, sixty-two men are mentioned as porters, which nearly agrees with the present number sixty-eight, and seems to point to the identity of the first-mentioned and the second Obed-edom. 1Ch 16:42 of our chapter also shows clearly enough the identity of the present Jedithun with Jeduthun. In the notorious defectiveness of the text, besides, we cannot attain to a certain decision.
1Ch 16:39. And Zadok the priest, and his brethren the priests, 1Ch 16:37, still acts as the governing verb. For the continued religious use of the sanctuary at Gibeon under David, see on 1Ch 15:1. It is to be remarked that Zadok is designated only as priest, not as high priest, as he was made first by Solomon; see 1Ki 2:27; 1Ki 2:35.
1Ch 16:40. To offer burnt-offerings to the Lord on the altar of burnt-offering. The mention here of burnt-offerings only at Gibeon proves nothing against the assumption that they were also offered in the sanctuary at Jerusalem; and 1Ch 21:26; 1Ch 21:30 shows directly and expressly that these offerings were made here also, no doubt under the direction of Abiathar (comp. 1Ch 18:16).Continually morning and evening. Comp. the prescriptions of the law, Exo 29:38; Num 28:3; Num 28:6.And for all (that was prescribed besides the daily burnt-offering; comp. Numbers 28) that is written., briefly for .
1Ch 16:41. And with them, etc., with Zadok and his brethren. This refers to the singers at the sanctuary in Gibeon, where Heman, Jeduthun (Ethan), and a number of subordinates were appointed. The Chronist points indeed to a list before him, in which the Gibeonite singers were named (on , comp. 1Ch 12:31), but does not specify them, because the singers under Asaph at Jerusalem, who are enumerated 1Ch 16:4-6, interested him most.
1Ch 16:42.And with them, Heman and Jeduthun, were trumpets and cymbals. So, according to the Masoretic reading, which, however, appears suspicious, from the absence of the names Heman and Jeduthun in the Sept. (comp. Crit. Note), and gives no very suitable sense. If we erase the two names, the sense comes out: and with them were, that is, they had trumpets and cymbals, a phrase somewhat strange, but still affording a suitable sense, which is at all events to be preferred to the artificial and forced emendation of Bertheau (And Heman and Jeduthun were playing aloud with trumpets and cymbals, and with them the others chosen, with song-instruments of God).For loud sounding,. This epithet belonging to the defines the cymbals as giving the tone, or intoning the melody, and thus being a means of leading the song for the song-masters Heman and Jeduthun; comp. on 1Ch 15:16; 1Ch 15:19.And (other) instruments of God, other instruments of religious music besides those named, especially psalteries and harps.And the sons of Jeduthun were at the gate; they were appointed to guard the entrance of the Gibeonite tabernacle. These are obviously Obed-edom, Hosah, and their brethren, who had been designated, 1Ch 16:38, as doorkeepers.
1Ch 16:43. And all the people went every man to his house; essentially as in 2Sa 6:19-20, where this closing verse of our chapter has its parallel in an otherwise much more concise report. The narrative there added, of Davids altercation with Michal (comp. 1Ch 15:29), our author omits as a scene of a purely domestic character, unsuitable to his purpose.And David turned in to bless his house, on this festive day, as he had before (1Ch 16:2) blessed the whole people in the name of the Lord.
Appendix: On the Credibility of the Contents of 1 Chronicles 16
As 1 Chronicles 12, notwithstanding its exclusive transmission by our author, makes the impression of the highest credibility, the statistical data and registers also of our section, just because they are mostly of a concrete and detailed kind, afford the warrant of a true rendering of the historical facts. Important there as well as here is the reference to greater and richer registers, that must have served the Chronist as sources, without being exhausted by him; comp. the characteristic 1Ch 12:31, 1Ch 16:41, and such specifications of names as 1Ch 16:4-6 and 1Ch 16:38 ff., which clearly indicate in the author a process of abstracting and contracting more copious lists. It is manifest enough that he was in a position, as belonging himself to the corps of Levitical singers after the exile (Introd. 3), to draw these statements from the full fountains, and to depend on copious written and oral traditions.
Only with respect to the song given in 1Ch 16:8-36, at the dedication, the assumption of strict historical accuracy appears to be given up on account of its relation to several parallel Psalms; and an ideal composing process of the writer, similar to that of Livy and Thucydides in their speeches, is assumed as necessary. We know not, in fact, what could stand against the admissibility of this assumption, defended by Bertheau, Kamph., Dillmann, Davidson, Ewald (Bibl. Jahrb. vi. 24), Delitzsch (Komm. zum Psalter, ii. p. 93 f.), A. Khler (Zeitschr. fr luth. Theol. 1867, p. 295 ff.), C. Ehrt (Abfassungszeit und Schlvss des Ps., Leipzig 1869, p. 41 ff.), Hupfeld, and others. If, of recent scholars, on the one hand Hitzig (Die Psalmen, 2 Bd. 1865, p. 8. ff.), on the other Keil (Komm. p. 155 ff.),the former impelled by a hypercritical zeal to show the Maccabean origin of those Psalms to be probable, the latter by an apologetic motive in favour of the Chronist,have endeavoured to prove our form to be original, and the passages of the Psa 105:1-15; Psa 96:1-13; Psa 106:1; Psa 106:47-48, to be mere fragments of the original song, against this the following considerations remain still in force:
1. The constitution of both the texts, even if the greater number of defects and corruptions occur in the Psalms, and the text of Chronicles be comparatively older and better, admits of no certain conclusion with respect to the greater or less age of the one or the other recension. For, irrespective of the many cases in which Chronicles most probably contains the later readings (for example, 1Ch 16:27, ; 1Ch 16:32, 1Ch 16:29, for ; and again, 1Ch 16:27, for ), the more archaic form of the text cannot of itself decide in favour of priority, as younger mss., and certainly Hebrew as well as Greek and Latin, often enough present a more original text than older ones, and the text of the passages in the Psalms are not to be judged according to their external written form. For the text of the Psalms, while they were in liturgical use, was more exposed to alterations from the influence of the later speech than that of a historical book; and on this ground, more ancient turns and phrases in Chronicles could not be at once maintained as proofs that Chronicles was original and the Psalms an imitation (Berth.).
2. If we consider the matter and line of thought in our song, and compare it with the corresponding Psalms, the latter appear simple, well connected, and well-ordered wholes in a higher degree than the former. The transition from strophe four to strophe five of our song (see 1Ch 16:22; 1Ch 16:28) is abrupt and sudden. We expect that after 1Ch 16:22, either the agency of Jehovah in the early time of Israel will be further depicted, as is done in Psalms 105, where complete connection and unity of thought prevails10, or at least, by a description of His agency in the heathen world or in inanimate nature (comp. Psalms 104), the way will be prepared for the summonses contained in 1Ch 16:23-33. A similar hiatus again appears between 1Ch 16:33-34 (or between strophes seven and eight), and also after the section parallel with Psalms 96. For the summons of 1Ch 16:34, as appears undeniable from 1Ch 16:35, is to be regarded as specially directed to Israel; but Israel is not spoken of either in 1Ch 16:34 or in the whole preceding paragraph, 1Ch 16:23-33. If Hitzig thinks that here the end of the song only returns to its beginning, he has not sufficiently considered that petitions such as those contained in 1Ch 16:35, for the deliverance and gathering of Israel from the heathen, do not occur at the beginning of the song, and that these petitions come in here quite unexpectedly after the previous line of thought in 1Ch 16:8-33; whereas they are very well introduced in Psa 106:47, after 1Ch 16:40-43.
3. Decisive for the priority of the Psalter is the transference of the closing doxology of the fourth book of Psalms (Psa 106:48) by the redactor of our song; see on this passage, and comp. Delitzsch on the Psalm.
4. The manner in which the song is introduced (see on 1Ch 16:7) points also to an ideal composing activity of the author of it.
5. Our combining of a number of passages from the Psalms into one whole should not be regarded as a product of mere trifling and insipid compilation, like the Homeric or Virgilian cantos of the declining old classical poetry, because it applies to a festal song to be used for a definite liturgical purpose, and because nothing certain can be opposed to the assumption, that not the Chronist in the times after the exile, but the writer of his source, the older report (certainly before the exile) which he follows throughout the section 1Ch 16:4-42, is to be regarded as the author of the present composition.
6. Whether the present attempt to exhibit the opening of the worship on Zion in Davidic strains is to be considered older than the composition of our book, or contemporary with it, we are not to find an offence against the obligation of historical fidelity in this ideal composition, which seeks to reproduce the fundamental tone of the song sung on that occasion. The author knew that in the religious festivals of his people songs were sung of the tone of Psalms 96, 105, 106, from the oldest times; hence he puts in the mouth of the Levitical singers in Davids time a song formed out of these Psalms as a probable expression of the spiritual thanksgiving presented to the Lord by the community of that day, without in the least making himself guilty of a falsehood. He appears on this ground as little a falsifier as the author of the song of Mary, of Zacharias, or of Simeon in the introductory chapter of Lukes Gospel, the verbal recitation of which, according to the form there given, need scarcely be insisted on, and the harmony of which with so many characteristic phrases of the Psalms and Prophets, has its historical precedent in the relations of our song to the Psalms in question.
[Psalms 96, 105, , 106 are anonymous in the Hebrew; but on examination, there is no convincing reason why they may not have been composed by David. Psalms 96 is actually ascribed to him in the Sept., with the following remarkable addition: when the house was built after the captivity. Here the captivity seems to refer to the captivity of the ark when far from the sanctuary, 1 Samuel 4, and the house to the tabernacle which David erected on Zion. The other two Psalms may be as old as David; and there is therefore no reason to doubt the historical veracity of the statement made by the Chronist, that David selected from these Psalms the piece that was actually sung at the dedication of the tabernacle on Zion.J. G. M.]
Footnotes:
[1] , without variation, while in 1Ch 6:29 the name is , and so the Sept. read here (Vulg. Casaj).
[2] after has come into the text by a mistake of the pen, as the before the next name shows. on the contrary, the name seems to have fallen out at the close of 1Ch 15:18 (see Exeg.).
[3] . So most editions, in the first place; whereas R. Norzi has even the first time.
[4] Kethib: . Keri: (partic. Hiph.). The same variation recurs 2Ch 5:13, where, however, the Keri is to be read as partic. Pi. ().
[5]The words are wanting in the Pesh. At least, should apparently be erased as unmeaning (comp. Exeg.), though the Sept. and Vulg. have it.
[6]Instead of after 1Ch 15:18 is certainly to be read here, in the first place (After ), .
[7]The variants in this song, from its parallel in the psalter (Psalms 105, 96, 106, see in Exeg.
[8]After , as the plur. suff. in shows, must at least one name, probably (See the following), have fallen out.
[9]The names were not read by the Sept. ( , …), and appear to be repeated by mistake from the preceding verse, which also begins with .
[10]For the picture of the benign sway of God over Abraham, in 1Ch 16:10-15 of this Psalm, forms only the beginning of that which is said in the further course of the same picture, of Jacob, of Joseph and his brethren, of Moses, and of the whole of Gods people in the patriarchal and Mosaic times.
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
This chapter finisheth the subject of the bringing up the ark. It is performed successfully and with great joy. But Michal, his wife despiseth David for his dancing before the Ark.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
It is well worthy of observation, that, in the account here given of David’s bringing up the ark of God from the house of Obed-edom, the subject begins with pointing out that David had discovered his former error, for he here saith, none ought to carry the ark of God but the Levites. We have a circumstantial account of this transaction, 2Sa 6:12 , to which I refer the Reader, as well as to the observations in the Commentary upon it. But it is not there said that David so expressed himself concerning the duty of the Levites. So that the relation the Holy Ghost hath been pleased to have given the church in this place of this affair, serves to throw a great light upon this whole transaction, and particularly concerning Uzzah’s presumption: so that I would earnestly recommend the Reader to peruse this chapter, with 2Sa 6 together.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Misunderstood Men
1Ch 15
DAVID’S thoughts still recur to the ark of the Lord. He cannot allow it to remain in the house of Obed-edom; he must have it nearer to himself. How ennobling it is to have in the heart some grand impulse of this kind! Life is controlled by one master-motive. Whatever David built, so long as the ark was absent, he could find no rest for himself. Although the ark itself was not there, yet David occupied himself in preparing a place for it, and pitching for it a tent or tabernacle. The old tent was at Gibeon, where Zadok ministered as high priest. David builds a new tent, but it is for the old ark. The new and the old are thus happily associated in all religious progress. The church was built but yesterday, yet the word to be spoken in it comes up from everlasting. Only the tent is new; the ark is historical and is symbolical of the Eternal One, who settled its every dimension, and determined its whole building and quality.
Now David will proceed according to the right plan. He reminded the people that none ought to carry the ark of God but the Levites, and he reminded them ( 1Ch 15:13 ) that they did not thus carry it at the first, and therefore the Lord God made a breach upon them, because they had not sought him after the due order. Thus we may learn by our mistakes. We may proceed in one of two courses: either, first, accepting the mistake, and losing all heart, and going down under the spirit of discouragement into utter religious neglect, and from neglect sinking into more positive disobedience and profanity; or we may, secondly, recognise our early mistakes in life, and seek opportunities for their correction, amending our ways and accepting the order of God. The second course is the only right one for wise men to pursue. Who is there who has not made great mistakes in the beginning of his religious life? Some of us have seen men as trees walking; some of us have been superstitious, in that we have attached too great importance to the letter and have forgotten the spirit; or we have exalted the ceremony above the inward and spiritual grace; or we have trusted to men when we ought to have used them as a medium through which to approach the Most High; or we have read the Bible itself in the wrong tone, or under the influence of a misleading prejudice, or under the fear of priestly criticism: all this may have happened, but because it has happened we are not to be discouraged, or turned aside from the hope of mankind; the thing to be done is to confess the fault, to feel penitently concerning it, and to go in a docile spirit to the consideration of what God himself has marked as “the due order.” The due order is not necessarily a human arrangement: all human arrangements that are wise are attempts to discover and re-establish the due order: an arrangement is not right because it is old, neither is it wrong on that account; the supposition, however, is that that which goes furthest back in history may be the most simple interpretation of the divine mind, because as we have come upon the line of a complicated civilisation, we may have embarrassed ourselves with multitudinous and worthless inventions. There is a “due order” even in Christian worship. Christianity is not lawlessness. We are to approach the Father through the Son, and thus hold fellowship with him. There is to be no attempt on our part to set aside the due order which was established in the Apostolic Church: it is of consequence to whom we pray; prayers are to be addressed to the Father, and are to be offered in the name and for the sake of Jesus Christ, and are to be filled with the grace and unction of the Holy Spirit. There is an appointed place for public prayer; there is “an hour of prayer,” such as the apostles themselves observed. All these arrangements do not relate to private religious exercises; therein every man must study the whole question for himself, and make such arrangements as he can adopt with the fullest consent of reason and conscience: but it is obvious that wherever public worship is contemplated, due order cannot be dispensed with without loss and confusion and disappointment. There is a spirit which boasts of its contempt of details, but history has not left the record of the exercise and results of that spirit. The men who have done most for the world’s religious progress have been those who have walked by the same rule, and minded the same thing, and been steadfast in all approved methods and customs of worship. Liberty and law may happily combine in religious observances. No man can pray for us in any sense which renders it needless for us to pray for ourselves. When the whole body of the Church begins to come together, all must not speak at once or with divers tongues; otherwise confusion will be the result: when two men come together the principle of order begins to assert itself, if their relations are to be moderate, considerate, and beneficent; much more when hundreds of men come together for the purpose of expressing a common feeling of adoration and thankfulness to God.
In verse sixteen we read that “David spake to the chief of the Levites to appoint their brethren to be the singers with instruments of musick, psalteries and harps and cymbals, sounding, by lifting up the voice with joy.” We also read of cymbals of brass, psalteries on alamoth, harps on the sheminith to excel; and we read of one who was chief of the Levites for song, who instructed about the song, because he was skilful; nor are the doorkeepers of the ark omitted from the record. We are entitled to reason from these arrangements that all instruments, faculties, or degrees of service, are to be utilised in the unfolding and propagation of the kingdom of Christ. It does not follow that the man who could play the harp could also use the cymbals effectively; nor does it follow that the teacher of song would have been a capable keeper of the door; nor is it necessary to pour contempt upon the doorkeeper because he was not instructed in the use of instruments of music, psalteries, and harps, and cymbals. Every man in his own order. No one man is complete in himself. No preacher represents the whole ministry of Christ. No single form of Church government is to be looked upon as typifying the ideal kingdom of God. All ministries must be brought together, all forms, methods, and customs; all varieties of intellectual energy must be constituted into a whole before we can get God’s view of the operations which are daily proceeding in the manifestation of his ultimate purpose. We see but a man here and there, and instantly we set up our criticism as if all the case were open to it: we forget that we see but a point or two in the infinite circle, and that criticism ill-becomes those who see next to nothing of the divine idea in the universe. The man who played cymbals, taken out and viewed in his separate individuality, seemed to be doing but little if anything in connection with the progress of God’s purpose in Israel. The men who stood before the door of the ark were but mutes, who could give little or no account of themselves that would be satisfactory, except that they were watching hardly knowing what and awaiting orders which appeared never to be delivered. The author, the preacher, the musician, the poet, the man gifted in prayer, the critic, all these must be regarded in their individuality, and in their relations and unity, if we would see how great is the force which is working in society on behalf of truth and righteousness and love.
Whilst David was filled with joy, and clothed with a robe of fine linen, yea, whilst he was so excited that he danced and played before the Lord, being wholly carried out of himself, Michal, the daughter of Saul, looked at him out of a window, and despised him in her heart. Thus people who are related to one another, legally and otherwise, may be living in totally separate worlds. A house may be divided against itself: the husband may be in heaven whilst the wife is on earth, and contrariwise, and so there may be lack of mutual understanding and sympathy. How sad it is to be outside of a great enthusiasm! We have here two opposite pictures, the one of passion, and the other of cold disdain. Such pictures are never absent from the canvas of human history. This same thing is proceeding day by day in our midst. There are men who are carried away with the spirit of religious enthusiasm until they can scarcely speak the common language of the world until indeed they are impatient with all the discipline of this mean and transient life: they seem to live in heaven, to walk on the mountain-tops of a loftier world, and to hold converse with intelligences diviner than other men have known; and they are mocked in all this by the cold-hearted, the narrow-minded, the worldly spirited: they are not understood, but misunderstood; their enthusiasm is regarded as violence, and their worship is sneered at as superstition. We must content ourselves with recognising these facts, for the two opposing forces can never be reconciled: earth can never understand heaven; winter can never comprehend summer; the dumb can never appreciate the eloquent; the self-considering can never hope to understand the self-sacrificial. There is, however, great danger lest those who are cold and worldly should evilly affect those who are ardent and heavenly-minded. It would seem as if it were easier to do harm than to do good, to cool enthusiasm than to fan its sacred flame. Let us be sober and vigilant, and watch unto the end; our enthusiasm should be a growing fire, becoming more and more intense day by day. The waters which are thrown upon it should but increase the intensity of its glow. May God help us in this matter. It is not easy, limited as we are by a body of flesh and surrounded on every hand by material appeals, to keep up the faith-life in all its eagerness and ardour. It is indeed the supreme difficulty with which we have to contend, but the grace of God is sufficient for us; we can do all things through Christ which strengtheneth us; blessed be God it is possible so to live that prayer may every day enlarge its compass, and love may every day renew its ardour. We are called upon to realise this possibility and to work for its attainment; such recognition and such labour may be said to constitute the whole Christian life, for out of it there will come those endurances, activities, and sacrifices, which comprise the whole circle of religious culture.
Prayer
Almighty God, the children of Zion will be glad in the Lord; they will praise his name in the dance, and on the timbrel and harp, and their shout of triumph shall be the shout of men who reap harvests and take great spoil in war. We bless thee for the lifting up of the heart in sacred praise. It ennobles the spirit; it gives hope to the heart; it bears upon our life with all the healing of a divine benediction. We thank thee for lights from above, from portals opening upon heavenly places, for thoughts that lead the mind into infinite liberty, and for emotions that cleanse the hearts which they agitate. This is the delight of the sanctuary; this is the reward of those who live within the shadow of the altar. Such joy have all thy saints, and such honour have they that wait upon thee. The water of thy fountain is living water; the gift of God is eternal life. There is no word like thine; it finds out our life in dejection, in shame and in darkness, and gives us hope; it is a gospel; it is a voice, not of angels, but of the Three-One God. May we hear it, answer it, live in the spirit of its music. Then shall our life be a process ending in immortality, a discipline to be exchanged for the completeness of rest and service. We thank thee for thine house; make it large as the earth and bright as heaven; extend the walls until they enclose every broken heart, all wandering men, yea, all obstinate rebels. Give thy Church such wondrous power in uttering thine invitations that the most reluctant shall listen and gratefully obey. Take out of our tone all harshness, all argument that is of the nature of irritating controversy, and may our voice be like thine own, full of sweetness, tenderness, benevolence, a voice soft as with tears, made tremulous with reverence, and reaching the farthest away, and bringing back those who had renounced all hope. Let thy word come to us as we need it most a great welcome, a sharp stimulus, a gentle rebuke, even a threat of judgment, if so be; but especially as a great redemption, a living gospel, a healing balm. All men are in sorrow; all men answer the touch of love. May we know that this is our Father’s house by the nobleness of. its doctrine, by the hospitality of its invitation, by the graciousness of its spirit; yea, may the most reluctant say, Surely God is in this place. Amen.
Fuente: The People’s Bible by Joseph Parker
XX
BRINGING UP THE ARK AND THE ESTABLISHMENT OF A CENTRAL PLACE OF WORSHIP
2Sa 6:1-7:29
The wars are now all over, and there has come a period of rest. The first thing that impresses David’s mind is this: “I have made Jerusalem the capital of the nation, and Mount Zion is the chief place in Jerusalem, but in order to keep this people unified, God must be present. Off yonder at Gibeon is the tabernacle and the brazen altar, a part of the people worshiping there, and there is an altar of sacrifice but no altar at Jerusalem. Ten miles off yonder at Kirjathjearim is the ark of the covenant; it has been there forty-eight years. Lost in the days of Eli to the Philistines, and returned by the Philistines and stopped at that place, and there another part of the people are worshiping.” You can see how David’s mind would be fastened upon the thought that he must bring that ark with its symbol of divine presence to his capital, but in order to bring it he must have a place to put it, so he selects a site for it and builds a tent, something like the tabernacle which Moses built, which was still at Gibeon, and it remained there until Solomon built the Temple. After Solomon built the Temple, the tabernacle was no longer regarded. It passes out of history.
It has been a characteristic of this man’s life to consult God in everything that he does. Now the priest carried two jewels on his Ephod called the Urim and Thummim, and through the Urim and Thummim God answered questions propounded. That Ephod with the Urim and Thummim had been carried by Abiathar to David in the cave of Adullam. All along through life he had that with him, and through these brilliant jewels in some way, we do not know just how, God answered questions propounded. There was also instituted an order of prophets who became the mouthpieces of Jehovah, so that if a man wanted to know Jehovah’s will he would go to the seer, or prophet, as David went to Nathan, and as Saul went to Samuel. These were two ways in which God communicated with the people the priest way, through the Urim and Thummim, and the prophet way, through their inspiration. It is the object of David to gather together at Jerusalem everything sacred the ark, tent, and altar, and the precious Urim and Thummim, so that here now in every way he may hear from God.
Sometimes God communicated with individuals in dreams and visions, but ordinarily through the two ways I have pointed out. We see why he wanted to get the ark up there, and how important in order to perpetuate unity and solidarity of his kingdom; all who would confer with God must come to his capital.
While David was king it was not an absolute monarchy. There was what was called the Convocation of Israel the general assembly. This section commences: “And David consulted with the captains of thousands and of hundreds, even with every leader.” Notice that he did not settle matters by a mere ipse dixit “words spoken by himself.” It was not by mere royal edict. He wanted the people to see and commit themselves to it, that this was the best thing to do for the nation. Sometimes a pastor becomes arbitrary in deciding what to do when he could accomplish his object a great deal better if he would confer with his brethren. David was not just a boss; he wanted everybody committed. After this consultation it was decided that they would go for the ark, and our text tells us how they brought it from Kirjathjearim on a cart drawn by oxen and that when the oxen stumbled and the cart looked as though it were going to turn over, Uzzah, one of the men who had been guiding it, reached out his hand to stop it, and God struck him dead instantly. That made a deep impression upon David and the people as deep as when Nadab and Abihu offered strange fire upon the altar and the lightning leaped from God and destroyed them; an impression as solemn as when at Peter’s words Ananias and Sapphira fell dead under the stroke of God. The question is, why? The answer is found in the Mosaic law, that while carts might be used to carry the external things, the posts of the enclosure, and the curtain of the enclosure, the things of the sanctuary had to be carried by men, and staves were fitted into each piece heavy enough to require it so that four men might carry it. They might put the other things in a cart, but these sacred things had to be borne by men. In the next place, only certain men could touch it without death. They must not only be of the tribe of Levi, but of the family of Kohath. In Numbers we have the order of the encampment of the twelve tribes, three on each of the four sides; the Levites made an inner circle, and the position of the Kohathites and their duties. Whenever the trumpet sounded the Kohathites had to pick up the ark to carry it. In this case the law was violated, and God, in order to show that there must be reverence for sacred things, and that his precise commands must be carried out, made the breach on Uzzah.
We now come to a question of David, and it is a great text 1Ch 13:12 : “How shall I bring the ark of God home to me?” What a theme for a sermon! If I were to preach on that I would show that wherever the ark was there was safety and blessing. After it stopped at Kirjathjearim that place was blessed; after it stopped at the house of Obed-Edom that home was blessed. Since that ark was a symbol of divine presence and divine guidance, it was a supreme question, “How shall I bring the ark of God home to me?” How shall I get the ark of God into my family, so that there will be safety, guidance, peace, and love? You see what kind of a sermon could be made out of it.
The whole vast crowd went back to Jerusalem and left the ark there. It was a good thing to have, but a bad thing to touch. It stayed at the house of Obed-Edom three months, and every hour it brought a blessing to that home. Our text tells us that David had made him houses in the city of David and prepared a place for the ark, if he could ever get it there: “How shall I bring it home to me?” The house that David built for himself was a palace.
The riches that he had made, the commerce that he had instituted, culminated in a treaty with Hiram, king of Tyre. Tyre was the great naval power of that age what England is now and through his alliance with Hiram he obtained the best artificers in wood and metal, skilled workmen, and cedars from Lebanon. These huge trees were floated to Joppa, and from Joppa brought across the country to Jerusalem, and so David had a fine house. When he went into that house the day it was finished, he wrote a song Psa 30 . I told you about his gratitude; whenever a blessing came, it brought immediately from him an expression of thanksgiving to God. He wrote Psa 30 and sang it at the dedication of the house. He dedicated this house of his to God. The song commences: I will extol thee, O Jehovah; for thou hast raised me up, And hast not made my foes to rejoice over me. O Jehovah my God, I cried unto thee, and thou hast healed me. O Jehovah, thou hast brought up my soul from Sheol; Thou hast kept me alive, that I should not go down to the pit.
I told you that in studying the psalms, you would get the interpretation of the inner life of David, and that you could tell from the psalms what events of his life most impressed him. Arrange the Davidic psalms in order, as they express the life of David. You will commence, of course, with the twenty-third, then the eighth, etc. There was a great difference between the Gave of Adullam and this fine palace. Some people do not get a home until late in life. Lorenzo Dow used to sing that he never had a home, and when a friend made him a present of a home, he declined it because it kept him from singing his favorite hymn.
David, hearing that the blessings of God had been on ObedEdom, and wanting this blessing brought to Jerusalem, studied the law and the law told him how to handle the ark; that the Kohathites should bear it, the Levites only should come near it; so he set out again with a vast host nearly 1000 singers to go after the ark.
Three chief singers led with cymbals, then three more men led the lute or psaltery-crowd, and three more men led the harp-crowd, and the priests blew the trumpets for signals. On page 127 (1Ch 15:19 ) we have: “So the singers, Heman, Asaph, and Ethan, were appointed, with cymbals of brass to sound aloud; and Zechariah and Asiel, and Shemiramoth and Jehiel, and Unni and Eliab, and Maaseiah and Benaiah with psalteries set to Alamoth.” “Alamoth” means female choir; “Sheminith,” male choir. He started out to get the ark home, and when he got to the place they sang this song, Psa 15:1 : Jehovah, who shall sojourn in thy tabernacle? Who shall dwell in thy holy hill? He that walketh uprightly, and worketh righteousness, And speaketh truth in his heart; He that slandereth not with his tongue.
Then when the Kohathites lifted up the ark, he said, “Let God arise, and his enemies be scattered,” the song that Cromwell sang before battle. And now having picked up the ark, the priests with the trumpets gave the signals to the cymbal-band., the psaltery-band whose singers were maidens, and to the harp-band. When that vast host drew near to Jerusalem, they sang Psa 24:7 . Lift up your heads, O ye gates, And be ye lifted up, ye everlasting doors.
They marched in and deposited the ark in its place in the tent and then David repeated the words of Moses: “Return to thy rest, O Lord,” then followed refreshments, and then followed the benediction.
I will not go over the pageantry, but will present this thought: The Harmony tells us (p. 128) “On that day David first ordained to give thanks unto the Lord, by the hand of Asaph and his brethren.” In other words, as soon as he got the ark in its place, he instituted that remarkable worship which has never been equalled from that day to this; there was something every day, morning sacrifice and evening sacrifice. He appointed 24,000 Levites to various services around the sanctuary. There were twelve different bands, twenty-four pieces each, for each month of the year, and on great occasions these 288 pieces would be in one grand band with a choir of 4,000 voices; but every month of the year a certain band would know that it would have to go in. There were a great many singers, male and female; singers corresponding to cymbals, singers corresponding to harps, and singers corresponding to cornets. I do not suppose that history has a parallel to this organization of music. It became somewhat greater in Solomon’s time, but David was the organizer.
We now come to one of the most important lessons in the Bible (p. 131). You will understand that Deu 12:10-11 , is the key passage for interpreting the present section. Here is the direction that after they get over into the Promised Land and their enemies are subdued, the kingdom is settled, all the wars ended, then God will designate a central place of worship for his house. David was familiar with the passage in Deuteronomy. He now believes that the provisional days are over, and that the time has come for God to have fixed habitation where all must come, in fulfilment of that passage, and he purposes in his heart to build the most magnificent house for God that the world has ever seen (2Sa 7:1-3 ). He was not mistaken in the divine purpose to have a central place of worship; he was not mistaken that Jerusalem was the place, but he was mistaken as to the time when, and the man by whom this glorious Temple of God should be erected. It is important for you to see wherein he was mistaken and wherein he was not mistaken. God commends him for his zeal: “It was well that thou didst purpose this in thine heart.” “That is a good thing, but you are not the man to do it.”
The Bible assigns two reasons why David was not the man. In 1Ki 5:3 , Solomon, who was the right man, uses this language: Thou knowest how that David, my father, could not build a house for the name of Jehovah his God for the wars which were about him on every side, until Jehovah put these under the soles of his feet. In other words, the military power of David had not fully given rest; the time of rest had not fully come; a partial rest had come, but not the full rest necessary to the establishment of this house. Solomon then adds: But now Jehovah my God hath given me rest on every side; there is neither adversary nor evil occurrence. That is the first reason.
We find another reason in 1 Chronicles. David is speaking: “But God said unto me, Thou shalt not build a house for my name, because thou art a man of war, and hast shed blood” (1Ch 28:3 ). He refers to it again as follows: “But the word of Jehovah came to me saying, Thou hast shed blood abundantly, and hast made great wars: thou shalt not build a house unto my name, because thou hast shed much blood upon the earth in my sight” (1Ch 22:8 ).
Now go back to the passage in Deuteronomy: “When you have gotten over into that country and have obtained rest from all your enemies, then this permanent house of God shall be built.” David mistook, (1) the time the wars were not yet ended; (2) the person he had been a man of war and had shed blood abundantly, and the builder of the house of God must be a prince of peace. We will have use for this thought when we come to consider the antitype. Whereupon the message to David, the message of our text (and I want you to see that this divine message to David made the deepest impression ever made upon his mind by any event of his life) made a stronger impression upon the Jewish mind after his time than any preceding thing. You will find the psalms full of references to it, and the prophets magnify it above every promise, particularly Isaiah, Daniel, and Ezekiel, and you will find that this message that Nathan, from God, delivered to David, thrilled the Jewish heart with marvelous expectation of the Messiah, David’s son, the Great King that was to come. Frequent reference is made to it in the New Testament, and Matthew’s whole Gospel was written on the thought of the coming of the King. This is his great theme.
In order to see how this impressed David, notice the exact words spoken to him (2Sa 7:4-7 ): “And it came to pass the same night, that the word of Jehovah came unto Nathan, saying, Go and tell my servant David, Thus saith Jehovah, shalt thou build me a house for me to dwell in? for I have not dwelt in a house since the day that I brought up the children of Israel out of Egypt, even unto this day, but have walked in a tent and in a tabernacle. In all places wherein I have walked with all the children of Israel, spake I a word with any of the tribes of Israel, whom I commanded to be shepherd of my people Israel, saying, Why have ye not built me a house of cedar?” “During the period of the judges, when I selected a judge like Samson, or Gideon, or Barak, did I at any time say to any of these judges that the time had come to build me a permanent house?” (Read 2Sa 7:8-16 .) That was the message and it is very easy to see from the context that at the time it made a most wonderful impression upon the mind of David, as you further note from his prayer following right after it. (Read 2Sa 7:18-19 ; 1Ch 17:16-17 .) Consider particularly these words: “And this too after the manner of men, ‘O lord Jehovah.” Luther translates that passage thus: “This is after the manner of a man who is God, the Lord.” That is to say, such a promise cannot fulfil itself in a man of low degree. The Chronicles passage has it: “Thou hast regarded me according to the estate of a man of high degree.” David does not understand that his son Solomon is to exhaust the meaning of this passage.
In order to prove the impression made on David’s mind, let us read all of Psa 72 which closes with the words of David and ends a book of the Psalms. The subscription is: “The prayers of David, the son of Jesse, are ended.” You may easily gather from this psalm that when this promise was made through Nathan that God would build him a house house meaning family except the Lord build a house, they labor in vain to build it, since children are a heritage of the Lord. The King in his mind appears from Psa 2 . (Read Psa 2:1-8 .) Then again in Psa 110:1 “The Lord said unto my Lord, Sit thou at my right hand until I make thine enemies thy footstool.” This king is to be a priest according to the order of Melchizedek. Then in Psa 89 . (Read Psa 89:2-4 .) Notice again in Psa 45 . (Read the entire psalm.) Now we want to know how this promise to David impressed the mind of the prophet. (Read Isa 11:1-10 .)
The genealogies of both Matthew and Luke prove that Jesus was a descendant of David. (Read Luk 1:31-33 ; Luk 1:68-70 .)
Another passage (Read Heb 1:5 ). “Again” here refers to Christ’s resurrection. His soul had gone up to God at his death on the cross to make atonement, and after the atonement returned for the body, and when the resurrection took place God said, “Let all the angels of God worship him.” Again, in Hebrews, he says that Moses built a house, the tabernacle, and Solomon, the lineal son of David, built a house, the Temple. But the Temple that Solomon built was out of unfeeling rock, unthinking stone, quarried as rough ashlars from the mountains; then by certain processes smoothed and fashioned into things of beauty, to be fitted into the earthly Temple of the Lord, which is a type of human beings, quarried as rough ashlars from the mountains of sin; then by the marvelous works of regeneration and sanctification, they become smooth ashlars ready for fitting into the temple of God, the living temple, to be a habitation for God, through the Spirit, to the end of the world. See also the last chapter of Revelation.
My point is, that while this promise of God through Nathan rested for the time being on Solomon, who did build a house, that it looked to a higher than Solomon, to a more distant day. Let us read Luther’s translation again: “This is after the manner of a man who is God, our Lord.” When you study the vast literature of the Old Testament say such a series as Hengstenberg’s Christology or Hengstenberg’s Kingdom of God, or any good commentary on 2Sa 7 and parallel passages in Chronicles, you will find that they regard this promise made to David as the most remarkable ever made. The prophetic light grew brighter all the time. Way back yonder the seed of the woman, Abel, then Seth, Shem, Abram, Isaac, Jacob. . . David, but here the messianic light becomes most brilliant in this promise.
QUESTIONS
1. What are the general conditions of affairs at this point, and what prompted David to bring up the ark from Kirjathjearim?
2. In what three ways did God communicate with his people, and what was the bearing of these on the removal of the ark and tabernacle to Jerusalem?
3. What course did David pursue, and the lesson therefrom, what incident here shows the sanctity of the ark and the impression made by it, and what Mosaic law was violated here?
4. What text here for a sermon, and the line of thought suggested?
5. Give an account of the building and dedication of David’s house.
6. What course did David pursue before attempting again to bring up the ark?
7. Describe the procession that went after the ark. What psalm did they sing as they started?
8. What did David say when the Kohathites lifted up the ark, and what general sang it before battle?
9. What song did they sing as they approached Jerusalem, and what did David say when they deposited the ark in the tent?
10. Describe the course of worship instituted by David.
11. Cite the direction for the establishment of the central place of worship; what David’s purpose concerning it; wherein was he not mistaken, and wherein was he mistaken?
12. Why was not David the man to build the Temple?
13. What message brought to David by Nathan, what impression did it make on his own mind, on the Jewish mind, and what Old Testament and New Testament references to it?
14. What was Luther’s translation of, “And this too after the manner of men O Lord Jehovah,” and what its meaning?
15. What was the impression made on David’s mind, and what was the proof?
16 How did this promise to David impress the mind of Isaiah?
17. Who was the immediate fulfilment of this promise to David, who the remote fulfilment, and what the New Testament proof?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
1Ch 15:1 And [David] made him houses in the city of David, and prepared a place for the ark of God, and pitched for it a tent.
Ver. 1. And prepared a place for the ark. ] This he had done before he fetched it to Obededom’s house. 1Ch 13:6 See 2Sa 6:17 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
1 Chronicles Chapter 15
Now the heart of David turns back, for meanwhile God has been blessing the house of Obed-edom. “And David made him houses in the city of David, and prepared a place for the ark of God and pitched for it a tent.” 1Ch 15:1 : His heart could not rest without that. “Then David said, None ought to carry the ark of God but the Levites.” Now he has learned. He had been waiting upon God. He had got his answer from God in the outward affairs of the kingdom; now he gathers the mind of God as to what concerns His worship, and why his former plan had failed. “Then David said, None ought to carry the ark of God but the Levites; for them hath Jehovah chosen to carry the ark of God, and to minister unto Him for ever. And David gathered all Israel together to Jerusalem to bring up the ark of Jehovah unto his place, which he had prepared for it. And David assembled the children of Aaron, and the Levites.”
Here we find the greatest care not merely to have Israel, but to have the priests and the Levites. But it is David that does it. The difference is remarkable – that now it is no longer a Moses or an Aaron. It is no longer the high priest. He is not the highest. There is a higher than the high priest. The king is above all – the shadow of Messiah. So we have them, then, ranged in due order. And David calls for Zadok and Abiathar the priests, and tells them that they were the chief of the fathers of the Levites, that they must sanctify themselves, not merely the Levites who did the work, but these that were at their head. “Ye are the chief of the fathers of the Levites: sanctify yourselves both ye and your brethren, that ye may bring up the ark of Jehovah God of Israel unto the place that I have prepared for it. For because ye did it not at the first, Jehovah our God made a breach upon us, for that we sought Him not after the due order.”
We are often surprised why the Lord should deal with those who are walking according to the Word of God so as to expose them when anything goes wrong – why God should not allow things to be hidden, but should bring out what is painful and humiliating. This is the reason. It is the very fact of having His Word – the very fact of seeking to walk by the Spirit of God, by His Word. God, instead of allowing to pass what would be concealed elsewhere, discovers it. Thus we have all the profit, but we have the shame – all the profit of God’s Word, but the shame of our own want of proper feeling. So it was with David and Israel now; “So the priests and the Levites sanctified themselves to bring up the ark of Jehovah God of Israel. And the children of the Levites bare the ark of God upon their shoulders with the staves thereon, as Moses commanded according to the word of Jehovah.” And we find another remarkable feature now, and that is that David appoints, according to his word, music and psalmody. “And David spake to the chief of the Levites to appoint their brethren to be the singers with instruments of music, psalteries and harps and cymbals, sounding, by lifting up the voice with joy”
This is no warrant for Christians using such instruments in the worship of God because the distinctive feature of the Christian is, as the Apostle says, to “sing with the spirit and with the understanding also” But an earthly people would have an earthly form of expressing their praise Therefore all is in season “So the Levites appointed Heman the son of Joel.” And then we find the singers and others – the doorkeepers, even – everything appointed in the most orderly manner.
“So David, and the elders of Israel, and the captains over thousands, went to bring up the ark of the covenant of Jehovah out of the house of Obed-edom with joy. And it came to pass, when God helped the Levites that bare the ark of the covenant of Jehovah, that they offered seven bullocks and seven rams. And David was clothed with a robe of fine linen, and all the Levites that bare the ark, and the singers, and Chenaniah the master of the song with the singers; David also had upon him an ephod of linen.” He takes a priestly place. He was the king, but although he takes the lead and was the manifest chief of all this great procession which brought the ark of God to Zion, nevertheless it is no show of royal apparel or of earthly grandeur. David was most exalted when he took the place of nearness to the ark of God. The linen and the ephod were for the very purpose that he might fitly be near to the ark of God. That was his point – not the throne but the ark. He had the throne – valued the throne as God’s gift, and himself chosen and called to it; but the ark of God was to him incomparably nearer and deeper.
“Thus all Israel brought up the ark of the covenant of Jehovah with shouting, and with the sound of the cornet, and with trumpets, and with cymbals, making a noise with psalteries and harps. And it came to pass, as the ark of the covenant of Jehovah came to the city of David, that Michal the daughter of Saul looking out at a window saw David dancing and playing; and she despised him in her heart.” But there are no details here. We must look to the book of Kings for completeness. The Chronicles give us simply a glance, a fragment, and nothing more. The great point is God’s part, and not man’s. Michal merely represented the unbelief of Saul’s house, the unbelief of the natural heart. She had no sympathy. She felt herself degraded with David’s humbling himself before the ark of Jehovah She had no appreciation of the moral grandeur of the scene.
I shall not dwell upon the next chapter now, except just to look at the simple fact that they brought in the ark, and that David, filled with joy himself, sheds joy around about him, and dealt accordingly to every one of Israel, as we are told; and then come the thanksgiving and the psalm, on the details of which I do not enter now.
Fuente: William Kelly Major Works (New Testament)
the ark. See notes on 1Ch 13:3 and Exo 25:22.
pitched for it a tent. Had the Tabernacle of Moses been brought to Jerusalem, difficulties would have arisen in building the Temple. David’s Tabernacle was merely provisional. The provision will yet be repeated, before the erection of the future Temple. See Act 15:16.
Fuente: Companion Bible Notes, Appendices and Graphics
Chapter 16
In chapter sixteen,
They brought the ark of the covenant, and they set it in the midst of the tent, the tabernacle that David had pitched for it: and they offered the burnt sacrifices and the peace offerings before God ( 1Ch 16:1 ).
And then David ordered a choir.
And he appointed certain of the Levites to minister before the ark of the LORD, and to record ( 1Ch 16:4 ),
Now that idea of recording was for remembrances. To record the things that God had done so that the people could remember the glorious works of God. And so part of the Psalms are psalms of remembrance. Psa 38:1-22 and Psa 70:1-5 , you’ll read the titles above the psalms: the psalm of David for remembrance. These are the… what they call the recording psalms or the record psalms. To make a record of what God had done to bring the people into remembrance. And then some of the psalms were those of thanksgiving, giving thanks unto the Lord, and then other psalms of just praise to the Lord God of Israel.
Now Asaph was the chief musician appointed by David, and next to him, Zechariah and these other fellows.
And Asaph made a sound with cymbals ( 1Ch 16:5 );
They played, of course, a psaltery; whatever type of instrument that was. And with harps; whatever a harp was in those days.
Now on that day David delivered first this psalm to thank the LORD into the hand of Asaph and his brethren ( 1Ch 16:7 ).
So David gave him the lyrics, and these guys started singing and worshipping the Lord with this song or psalm.
Give thanks unto the LORD, call upon his name, make known his deeds among the people. Sing unto him, sing psalms unto him, talk ye of all his wondrous works. Glory ye in his holy name: let the heart of them rejoice that seek the LORD. Seek the LORD and his strength, seek his face continually. Remember his marvellous works that he hath done, his wonders, and the judgments of his mouth; O ye seed of Israel his servant, ye children of Jacob, his chosen ones. He is the LORD our God; his judgments are in all the earth. Be ye mindful always of his covenant; the word which he commanded to a thousand generations; even of the covenant which he made with Abraham, and of his oath unto Isaac; and hath confirmed the same to Jacob for a law, and to Israel for an everlasting covenant, saying, Unto thee will I give the land of Canaan, the lot of your inheritance; and when ye were but few, even a few, and strangers in it. And when you were from went from nation to nation, and from one kingdom to another people; he did not allow any man to do you wrong: yea, he reproved the kings for their sakes, saying, Touch not mine anointed, and do my prophets no harm. Sing unto the LORD, all the earth; shew forth from day to day his salvation. Declare his glory among the heathen; his marvellous works among all nations. For great is the LORD, and greatly to be praised: he also is to be reverenced above all gods. For all the gods of the people are idols: but the LORD hath made the heavens. Glory and honor are in his presence; strength and gladness are in his place. Give unto the LORD, ye kindreds of the people, give unto the LORD glory and strength. Give unto the LORD the glory that is due his name: bring an offering, and come before him: worship the LORD in the beauty of holiness. Fear before him, all the earth: and the world also shall be stable, that it be not moved. Let the heavens be glad, and let the earth rejoice: and let the men say among the nations, The LORD reigneth. Let the sea roar, and the fulness thereof: and let the fields rejoice, and all that is therein. And then shall the trees of the wood sing out in the presence of the LORD, because he cometh to judge the earth. O give thanks unto the LORD; for he is good; for his mercy endureth for ever. And say ye, Hosanna, O God of our salvation, and gather us together, and deliver us from the heathen, that we may give thanks to thy holy name, and glory in thy praise. Blessed be the LORD God of Israel for ever and ever. And all of the people said, Amen, and they praised the LORD ( 1Ch 16:8-36 ).
So glorious psalm of thanksgiving and praise that David gave. The first that was sung in the establishing of the worship for the children of Israel as once again they built the tabernacle, brought the ark of the covenant, and began to establish the worship of God once more as the heart of the nation. And so David then appointed Asaph and his brethren to minister before the ark continually, as every day’s work required.
And the people departed to every man: and David returned to bless his house ( 1Ch 16:43 ).
You know, after this glorious time of praise and worship and all. And then David in chapter seventeen expresses his desire to build a house of God. “
Fuente: Through the Bible Commentary
1; 2. And David made him houses in the city of David, and prepared a place for the ark of God, and pitched for it a tent. Then David said, None ought to carry the ark of God but the Levites: for them hath the LORD chosen to carry the ark of God; and to minister unto him for ever.
It should not be carried upon a new cart, dragged by unwilling oxen but it should be borne upon the cheerful shoulders of the God-appointed bearers, the Levites.
1Ch 15:3-4. And David gathered all Israel together to Jerusalem, to bring up the ark of the LORD unto his place, which he had prepared for it. And David assembled the children of Aaron, and the Levites:
Then follows the list of them, which we need not now read.
1Ch 15:11-13. And David called for Zadok and Abiathar the priests, and for the Levites, for Uriel, Asaiah, and Joel, Shemaiah, and Eliel, and Amminadab, and said unto them, Ye are the chief of the fathers of the Levites: sanctify yourselves, both ye and your brethren, that ye may bring up the ark of the LORD God of Israel unto the place that I have prepared for it. For because ye did it not at the first, the Lord our God made a breach upon us, for that we sought him not after the due order.
They had sought him, but they had not done it after the due order. They had been in too great a hurry; and they had followed their own notions, instead of looking to the written law wherein everything was prescribed for them.
1Ch 15:14-16. So the priests and the Levites sanctified themselves to bring up the ark of the Lord God of Israel. And the children of the Levites bare the ark of God upon their shoulders with the staves thereon, as Moses commanded according to the word of the LORD. And David spake to the chief of the Levites to appoint their brethren to be the singers with instruments of musick, psalteries and harps and cymbals, sounding, by lifting up the voice with joy.
Before, there had been a great medley of musical instruments, but little singing, and there had not been a proper choice as to the persons who were to sing; but, now, this service was put into the right hands. Then follows a list of the singers and the players upon the various kinds of instruments that went forth to bear the ark. Let us pass on to the 25th verse.
1Ch 15:25-26. So David, and the elders of Israel, and the captains over thousands, went to bring up the ark of the covenant of the LORD out of the house of Obededom with joy. And it came to pass, when God helped the Levites.
For, though the ark was by no means a great load, yet they must have felt some measure of alarm at the very idea of going near to it; but when God strengthened them, they took up their burden with delight: When God helped the Levites
1Ch 15:26. That bare the ark of the covenant of the LORD, that they offered seven bullocks and seven rams.
There is no mention of any sacrifice on the precious occasion. If there had been a proper offering of beasts unto the Lord, there might not have been the death of Uzza; but, now, they do everything in the right order, and the sacrificial blood is sprinkled; without that, there is no acceptance before God.
1Ch 15:27-28. And David was clothed with a robe of fine linen, and all the Levites that bare the ark, and the singers, and Chenaniah the master of the song with the singers: David also had upon him an ephod of linen. Thus all Israel brought up the ark of the covenant of the Lord with shouting, and with the sound of the cornet and with trumpets, and with cymbals, making a noise with psalteries and harps.
David himself, while playing on his harp, leaping and dancing through the intensity of joy which filled his soul.
1Ch 15:29. And it came to pass, as the ark of the covenant of the Lord came to the city of David, that Michal the daughter of Saul looking out at a window saw king David dancing and playing: and she despised him in her heart.
So have I known it, when a rich person has been converted, and has been found, in the first hush of his Christian joy, mixing with the poorest of the brethren full of delight, and somebody of his own rank has sneered at him. Yet Michal was less honourable than David, though she thought so much of herself. God forbid that we should ever blush to manifest enthusiasm even with the poorest of God’s saints while we are glorifying the Lord! Let Michal sneer, if she will, it matters little what she does. We will only reply as David did, “I will yet be more vile than thus.”
Fuente: Spurgeon’s Verse Expositions of the Bible
1Ch 15:1-17
1Ch 15:1-15
THE ARK OF GOD BROUGHT TO JERUSALEM ACCORDING TO THE MOSAIC LAW
“And David made him houses in the city of David; and he prepared a place for the ark of God, and pitched for it a tent. Then David said, None ought to carry the ark of God but the Levites: for them hath Jehovah chosen to carry the ark of God, and to minister unto him forever. And David assembled all Israel at Jerusalem, to bring up the ark of Jehovah unto its place, which he had prepared for it. And David gathered together the sons of Aaron, and the Levites: of the sons of Kohath, Uriel the chief, and his brethren a hundred and twenty; of the sons of Merari, Asaiah the chief, and his brethren two hundred and twenty; of the sons of Gershom, Joel the chief, and his brethren a hundred and thirty; of the sons of Elizaphan, Shemaiah the chief, and his brethren two hundred; of the sons of Hebron, Eliel the chief, and his brethren fourscore; of the sons of Uziel, Amminadab the chief, and his brethren a hundred and twelve. And David called for Zadok, and Abiathar the priests, and for the Levites, for Uriel, Asaiah, and Joel, Shemaiah, and Eliel, and Amminadab, and said unto them, Ye are the heads of the fathers’ houses of the Levites: sanctify yourselves, both ye and your brethren, that ye may bring up the ark of Jehovah the God of Israel, unto the place that I have prepared for it. For because ye bare it not at the first, Jehovah our God made a breach upon us, for we sought him not according to the ordinance. So the priests and the Levites sanctified themselves to bring up the ark of Jehovah, the God of Israel. And the children of the Levites bare the ark of God upon their shoulders with the staves thereon, as Moses commanded according to the word of Jehovah.”
“None ought to carry the ark of God except the Levites” (1Ch 15:2). “This indicates that the severe lesson evident in the death of Uzzah had been earnestly laid to heart by David, and that he was extremely anxious to be more careful in observing the Law of God.”
Right here we have the certain, undeniable proof of the long prior existence of the Mosaic Law, which, in essence was the Constitution of the nation of Israel. The critical community has no recourse whatever against this chapter except to declare it fraudulent. But King David’s careful observance in these verses of the directions laid down in the Mosaic books of Exodus, Leviticus and Numbers speaks in tones of thunder of the antiquity, authority and genuineness of the Mosaic Books, commonly called the Pentateuch.
“Because ye bare it not at first, Jehovah made a breach upon us, for we sought him not according to the ordinance” (1Ch 15:13). David did not here plead ignorance of the Mosaic Law, but his violation of its ordinances. The authentic record of this chapter removes forever any doubt of the authenticity of the Books of Moses. The regulations mentioned here had existed throughout the entire history of Israel, from the times of the Exodus; and they were carefully observed during the wilderness wanderings and by those who carried the ark during the Conquest under Joshua, and therefore had been universally known throughout Israel for at least four hundred years prior to the times of David.
It is also true that the regulation regarding “the place where God recorded his name,” designated as the one and only authentic place of worship, was known throughout that whole period. The three annual pilgrimages to Jerusalem for the great festivals of Passover, Pentecost, and Tabernacles indicate that all Israel understood this.
E.M. Zerr:
1Ch 15:1. City of David was the borough in Jerusalem otherwise called Mount Zion. These houses were not official buildings, except that they were for the housing of the king’s household. Prepared a place means he arranged a suitable site to pitch a tent for the ark. We have learned of David’s plan to bring the ark to its proper city, and that the plan was temporarily halted over the affair of Uzza; now he will try again.
1Ch 15:2. David profited by the experience of Uzza. The language of this verse implies that Uzza was not a Levite. However, that does not account for his death, for no one was authorized to touch the ark since it was provided with the staves.
1Ch 15:3. We are not to take this to mean each individual of the whole country came to Jerusalem, but the call was for certain representatives out of all Israel. This is indicated by the specifications of some verses to follow soon.
1Ch 15:4. Aaron and the Levites are mentioned as separate groups. That is because Aaron’s family only of the Levites had right to the priesthood.
1Ch 15:5. Kohath was the son of Levi and he was the father of Aaron the priest. At this time that family had increased to 120. 1Ch 15:6-7. Levi had two other sons besides Kohath. They could not act in the priesthood but had other important activities. Their combined number was 350.
1Ch 15:8. According to Num 3:30 Elizaphan was a Kohathite. While not all Kohathites were eligible for the priesthood, their near relation to Aaron made it appropriate that they have a special charge of the articles of service. Among the groups there were certain ones who were considered as chief or outstanding which is the point in this verse.
1Ch 15:9. 1Ch 6:18 shows Hebron was a son of Kohath. He had 80 descendants of whom Eliel was a chief.
1Ch 15:10. Uzziel was another son of Kohath, and the group springing from him numbered 112. Since these men have been singled out in the work of moving the ark, it should be considered in connection with the statement in 1Ch 15:3 about all Israel.
1Ch 15:11-12. A still more specific appointment was made of the priests and others related, to prepare themselves for the duty of bringing the ark to its place.
1Ch 15:13. David’s comment on the tragedy about Uzza is that God had not been sought after the due order. That refers to their moving the ark on a cart instead of carrying it with the staves.
1Ch 15:14. Sanctified themselves means they got themselves in readiness for the service by whatever might be necessary for their cleansing if they were unclean. Also, the word “sanctify” means to consecrate or devote oneself. Not all men eligible for the priesthood were acting at the same time. Some of these might be engaged in other activities that were lawful, yet which would prevent their taking part in the emergency of moving the ark. David meant for them to dismiss all other engagements and be ready for the special work at hand.
1Ch 15:15. The mistake made in the affair of Uzza was not to be repeated. The Levites bore the ark by placing the staves on their shoulders. This was according to the law of Moses. (Exo 25:14.)
Fuente: Old and New Testaments Restoration Commentary
From this account of bringing the Ark from the house of Obed-edom into the city, it is evident that David had learned the lesson which the death of Uzzah was intended to teach. He declared that the work of carrying the Ark must be the Levites’ only. After careful preparation of the Tent for its reception, which would almost certainly be according to the ancient pattern given to Moses, the ceremony of bearing it into its resting place was carried out.
The king’s love of music is evident in this story. Companies of instrumentalists and singers were appointed; leaders accompanied the Ark, and with high jubilation it was borne by the priests into the prepared Tent. One shadow fell across the brightness of the day. It was the mockery of Michal, Saul’s daughter, for her husband, David. The incident illustrates the perpetual inability of the earthly minded to appreciate the gladness of the spiritual. The external manifestations of the joy of those who hold communion with God cannot convey to the unenlightened mind the real meaning of that spiritual delight. A meeting for prayer and praise is still held in contempt by those who have no personal knowledge of the peace and joy of the Secret Place of the Most High.
Fuente: An Exposition on the Whole Bible
; 1Ch 16:1-35. The Ark Brought to Jerusalem
CHAPTER 15:1-16:3
1. The true preparation to fetch the ark (1Ch 15:1-15)
2. The great procession (1Ch 15:16-24)
3. The ark brought back (1Ch 15:25-29; 1Ch 16:1-3)
The ark rested in the house of Obed-edom for three months. During that time David prepared a place for the ark of God and pitched a tent.Warned by what had happened, his conscience aroused, David said, None ought to carry the ark of God but the Levites: for them hath the LORD chosen to carry the ark of God, and to minister unto Him forever.
It is to be observed, that, although the death of Uzza had its origin in the guilty forgetfulness of David, it nevertheless gave occasion through grace to his being set in his true position for the regulation and appointment of all that concerned the Levites service. It is always thus with regard to faith, for the purposes of God are fulfilled in favor of it. Man in his zeal may depart from the will of God, and God will chasten him, but only to bring him into more honor, by setting him more completely in the position which God has purposed, and in the understanding of His ways, according to which He will magnify His servant (Synopsis of the Bible).
All Israel and especially the Levites were gathered together. All is now done according to the divine directions. The former failure was owned and the priests and Levites sanctified themselves to bring up the ark. They carried the ark of God upon their shoulders with the staves as God had commanded.
A great procession was also requested by David and arranged by the Levites. David loved singing and music as the expression of praise unto the Lord. The instruments mentioned are the psaltery, which was like a long box with a convex sounding board, over which wire strings were stretched; the harp and the cymbal. The latter was a brass instrument with a ball attached. The great procession was headed by a choir of singers and musicians under the leadership of Heman, Asaph and Ethan. In the middle of the procession was the ark, preceded by Chenaniah (established by the LORD), the chief of the Levites. Then there were the two door-keepers of the ark, Berechiah (blessed of the LORD) and Elkanah (God has purchased) and seven priests, who sounded the trumpets before the ark, and two more door-keepers. Alamoth in verse 20 must have been a choir of virgins (Alamoth means virgins). Such is the meaning of the word in the inscription of Psalm 46. In Psalm 58, where a great procession is mentioned in connection with the removing of the ark (no doubt commemorating the return of the ark to Jerusalem) we read of women publishing the tidings (verse 11 marginal reading) and there we hear also of the damsels in the procession. (Read also Psalm 132 and notice its connection with the event of this chapter.) The singers went before; the players of the instruments followed after, among them were the damsels playing with timbrels (Psa 68:25). But the sixty-eighth Psalm describes prophetically another great procession and celebration, when He comes in great power and glory. Sing unto God, ye kingdoms of the earth; O sing praises unto the Lord–to Him that rideth upon the heaven of heavens (Psa 68:32-33).
And so the ark was brought to Jerusalem and set in the midst of the tent. It was a time of great rejoicing and feasting. But what will it be when not an ark, the symbol only of the divine presence, is in the midst of the people, but when the once rejected King appears in the midst and receives the homage and praise of Israel!
(Comment on Michal and her mockery is made in the parallel passage in 2 Samuel. We omit in annotation in Chronicles all which has been previously mentioned in Samuel and Kings.)
Fuente: Gaebelein’s Annotated Bible (Commentary)
am 2962, bc 1042
houses: 2Sa 5:9, 2Sa 13:7, 2Sa 13:8, 2Sa 14:24, and he prepared, 1Ch 15:3, 1Ch 16:1, 1Ch 17:1-5, Psa 132:5, Act 7:46
Reciprocal: Exo 36:8 – made 2Sa 6:12 – So David 2Sa 6:17 – they brought 2Ch 1:4 – the ark Psa 24:3 – the hill Act 7:45 – unto
Fuente: The Treasury of Scripture Knowledge
1Ch 15:1. David made him houses in the city of David A palace consisting of many houses or apartments for his several wives and children. And prepared a place for the ark of God He did not fetch the tabernacle of Moses from Gibeon, because he intended forthwith to build the temple. See note on 2Sa 6:17.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
1Ch 15:2. None ought to carry the ark of God but the levites; and they were enjoined to carry it by staves, and on their shoulders. This plainly suggests the reason of Gods awful displeasure against Uzza, who unmindful of the duties of his office, indulged in the profane indolence of the Philistines, in carrying the sacred ark on a cart, and died for his presumption.
1Ch 15:17. Heman, Asaph, and Jeduthun were appointed the chief singers. Asaph composed twelve psalms, and Jeduthun three. The Heman who composed the 87th psalm, is generally allowed to have lived before the emancipation from Egypt, and to be the son of Zerah. 1Ch 2:6.
1Ch 15:29. David dancing and playing. From the sublime psalms which the king now sung, it appears that this was one of the most holy and joyful acts of Davids life. They are often incentives to rouse the enmity of cold hearted people, as in Michals unhappy temper, to despise the righteous because of the ardour and warmth of their devotion. And they who quote this text in favour of profane and carnal dancing, as is frequently done, grossly wrest the subject, and betray their own ignorance. See 2 Samuel 6.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
1Ch 15:1 to 1Ch 16:43. The Bringing up of the Ark to Jerusalem (cf. 2Sa 6:12-20 a).The account given by the Chronicler is much more elaborate, stress being laid on the part played by the priests and Levites; they are not mentioned in 2 S.
1Ch 15:2. Cf. Num 1:50; Num 4:15; Num 7:9; Num 10:17. On the previous occasion of the removal of the Ark, the Law had not been observed (1Ch 13:7; cf. 1Ch 15:13).
1Ch 15:12. sanctify yourselves: this was done by washing of garments (Exo 19:10-14), by sexual abstinence (Exo 19:15), and by bodily cleansing (Gen 35:2).
1Ch 15:13. made a breach upon us: cf. 1Ch 13:11; for the underlying idea, see 1Ch 14:11.
1Ch 15:17. Heman . . . Asaph . . . Ethan: cf. 1Ch 6:31-48; these three names became the designations of guilds of Temple-singers and musicians. Asaph is usually mentioned first, and his office was probably the most important. The office which, as far as we know, he was the first to fill continued as long as the Temple stood, for the Temple official of later days, whose special duty it was to superintend the psalmody, may be regarded as essentially the successor of Asaph; under him was a large number of musicians, including singers and instrumentalists who accompanied with singing of psalms and playing of stringed instruments the daily burnt offering (Mishna, Yoma, iii. 11; Tamid, vii. 3). For Ethan the more usual name is Jeduthun.
1Ch 15:18. their brethren of the second degree: it is impossible to say with certainty what were the specific duties of these, but as those of the first degreeAsaph, Heman, and Ethanwere primarily singers (though they also played on the cymbals), possibly those of the second degree were those who restricted themselves to the accompaniment of the singing on stringed instruments, etc.
1Ch 15:20. psalteries set to Alamoth: by psalteries are meant harps (nebel); the expression set to Alamoth, or upon Alamoth, is difficult; it means lit. after the manner of maidens, and may thus refer to high pitch; in the case before us the meaning would thus be that the harps which accompanied the singing were to be played on a high pitch (cf. Psa 46:6 Title, Psa 48:14*). On the question of singing-women in the Temple, see the note on Ezr 2:65; here reference may be made to Amo 8:3*, where, according to the probably correct emendation of the Hebrew text, it is said, then will the women-singers in the Temple howl.
1Ch 15:21. with harps set to Sheminith: the harp here mentioned (kinnor) was probably of smaller size than those spoken of in the preceding verse. Jerome says (Comm. in Psa 30:2) that the kinnor had six strings while the nebel had ten. Set to Sheminith (lit. upon, the eighth) refers, according to the Midrash Tehillim on Psalms 6, 12, to an eight-stringed instrument played an octave lower than the voices.to lead: i.e. the kinnor-players led off, and were presently joined by the voices with the fuller accompaniment of the nebel-players.
1Ch 15:22. was over the song: cf. 1Ch 15:27; read in the carrying, i.e. of the Ark. Reference to song is not found in the Hebrew, and would be out of place here since the singing has been dealt with in the preceding verses, and was under the direction of Asaph, etc., not Chenaniah. Further, that it is the Ark which is here referred to is shown by the context, 1Ch 15:23 f.
1Ch 15:24. trumpets: the chazzerah was a long, straight metal tube opening out at the end; quite different from the ancient shfar, rams horn, also called keren.
1Ch 15:25 to 1Ch 16:3. See notes on 2Sa 6:12-19.
Fuente: Peake’s Commentary on the Bible
15:1 And [David] made him houses in the {a} city of David, and prepared a place for the ark of God, and pitched for it a tent.
(a) That was in Zion 2Sa 5:7; 2Sa 5:9.
Fuente: Geneva Bible Notes
3. The importance of the priests and Levites 15:1-15
David had learned that he had to handle the ark as God had prescribed. He had to relate to God on His terms. His preparation of a tent for the ark in Jerusalem was in harmony with God’s instructions (Exodus 26). David scrupulously observed the Mosaic Law as he brought the ark into Jerusalem (1Ch 15:13; 1Ch 15:15). His obedience was worship, but David also provided for other expressions of worship: namely, music and praise.
"One cannot . . . understand the theology of Chronicles without understanding the centrality of worship and its formal apparatus to the life of the theocratic people." [Note: Ibid., p. 164.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
-47
DAVID
1. HIS TRIBE AND DYNASTY
KING and kingdom were so bound up in ancient life that an ideal for the one implied an ideal for the other: all distinction and glory possessed by either was shared by both. The tribe and kingdom of Judah were exalted by the fame of David and Solomon: but, on the other hand, a specially exalted position is accorded to David in the Old Testament because he is the representative of the people of Jehovah. David himself had been anointed by Divine command to be king of Israel, and he thus became the founder of the only legitimate dynasty of Hebrew kings. Saul and Ishbosheth had no significance for the later religious history of the nation. Apparently to the chronicler the history of true religion in Israel was a blank between Joshua and David; the revival began when the Ark was brought to Zion, and the first steps were taken to rear the Temple in succession to the Mosaic tabernacle. He therefore omits the history of the Judges and Saul. But the battle of Gilboa is given to introduce the reign of David, and incidental condemnation is passed on Saul: “So Saul died for his trespass which he committed against the Lord, because of the word of the Lord, which he kept not, and also for that he asked counsel of one that had a familiar spirit, to inquire thereby, and inquired not of the Lord; therefore He slew him and turned the kingdom unto David the son of Jesse.”
The reign of Saul had been an unsuccessful experiment; its only real value had been to prepare the way for David. At the same time the portrait of Saul is not given at full length, like those of the wicked kings, partly perhaps because the chronicler had little interest for anything before the time of David and the Temple but partly, we may hope, because the record of Davids affection for Saul kept alive a kindly feeling towards the founder of the monarchy.
Inasmuch as Jehovah had “turned the kingdom unto David,” the reign of Ishbosheth was evidently the intrusion of an illegitimate pretender; and the chronicler treats it as such. If we had only Chronicles, we should know nothing about the reign of Ishbosheth, and should suppose that, on the death of Saul. David succeeded at once to an undisputed sovereignty over all Israel. The interval of conflict is ignored because, according to the chroniclers views, David was, from the first, king de jure over the whole nation. Complete silence as to Ishbosheth was the most effective way of expressing this fact.
The same sentiment of hereditary legitimacy, the same formal and exclusive recognition of a de jure sovereign, has been shown in modern times by titles like Louis XVIII and Napoleon III. For both schools of Legitimists the absence of de facto sovereignty did not prevent Louis XVII and Napoleon II from having been lawful rulers of France. In Israel, moreover, the Divine right of the one chosen dynasty had religious as well as political importance. We have already seen that Israel claimed a hereditary title to its special privileges; it was therefore natural that a hereditary qualification should be thought necessary for the kings. They represented the nation; they were the Divinely appointed guardians of its religion; they became in time the types of the Messiah, its promised Savior. In all this Saul and Ishbosheth had neither part nor lot; the promise to Israel had always descended in a direct line, and the special promise that was given to its kings and through them to their people began with David. There was no need to carry the history further back.
We have already noticed that, in spite of this general attitude towards Saul, the genealogy of some of his descendants is given twice over in the earlier chapters. No doubt the chronicler made this concession to gratify friends or to conciliate an influential family. It is interesting to note how personal feeling may interfere with the symmetrical development of a theological theory. At the same time we are enabled to discern a practical reason for rigidly ignoring the kingship of Saul and Ishbosheth. To have recognized Saul as the Lords anointed, like David, would have complicated contemporary dogmatics, and might possibly have given rise to jealousies between the descendants of Saul and those of David. Within the narrow limits of the Jewish community such quarrels might have been inconvenient and even dangerous.
The reasons for denying the legitimacy of the northern kings were obvious and conclusive. Successful rebels who had destroyed the political and religious unity of Israel could not inherit “the sure mercies of David” or be included in the covenant which secured the permanence of his dynasty.
The exclusive association of Messianic ideas with a single family emphasizes their antiquity, continuity, and development. The hope of Israel had its roots deep in the history of the people; it had grown with their growth and maintained itself through their changing fortunes. As the hope centered in a single family, men were led to expect an individual personal Messiah: they were being prepared to see in Christ the fulfillment of all righteousness.
But the choice of the house of David involved the choice of the tribe of Judah and the rejection of the kingdom of Samaria. The ten tribes, as well as the kings of Israel, had cut themselves off both from the Temple and the sacred dynasty, and therefore from the covenant into which Jehovah had entered with “the man after his own heart.” Such a limitation of the chosen people was suggested by many precedents. Chronicles, following the Pentateuch, tells how the call came to Abraham, but only some of the descendants of one of his sons inherited the promise. Why should not a selection be made from among the sons of Jacob? But the twelve tribes had been explicitly and solemnly included in the unity of Israel, largely through David himself. The glory of David and Solomon consisted in their sovereignty over a united people. The national recollection of this golden age loved to dwell on the union of the twelve tribes. The Pentateuch added legal sanction to ancient sentiment. The twelve tribes were associated together in national lyrics, like the “Blessing of Jacob” and the “Blessing of Moses.” The song of Deborah told how the northern tribes “came to the help of the Lord against the mighty.” It was simply impossible for the chronicler to absolutely repudiate the ten tribes; and so they are formally included in the genealogies of Israel, and are recognized in the history of David and Solomon. Then the recognition stops. From the time of the disruption the Northern Kingdom is quietly but persistently ignored. Its prophets and sanctuaries were as illegitimate as its kings. The great struggle of Elijah and Elisha for the honor of Jehovah is omitted, with all the rest of their history. Elijah is only mentioned as sending a letter to Jehoram, king of Judah; Elisha is never even named.
On the other hand, it is more than once implied that Judah, with the Levites, and the remnants of Simeon and Benjamin, are the true Israel. When Rehoboam “was strong he forsook the law of the Lord, and all Israel with him.” After Shishaks invasion, “the princes of Israel and the king humbled themselves.” {2Ch 12:1; 2Ch 12:6} The annals of Manasseh, king of Judah, are said to be “written among the acts of the kings of Israel.” {2Ch 33:18} The register of the exiles who returned with Zerubbabel is headed “The number of the men of the people of Israel.” {Ezr 2:2} The chronicler tacitly anticipates the position of St. Paul: “They are not all Israel which are of Israel”: and the Apostle might have appealed to Chronicles to show that the majority of Israel might fail to recognize and accept the Divine purpose for Israel, and that the true Israel would then be found in an elect remnant. The Jews of the second Temple naturally and inevitably came to ignore the ten tribes and to regard themselves as constituting this true Israel. As a matter of history, there had been a period during which the prophets of Samaria were of far more importance to the religion of Jehovah than the temple at Jerusalem; but in the chroniclers time the very existence of the ten tribes was ancient history. Then, at any rate, it was true that Gods Israel was to be found in the Jewish community, at and around Jerusalem. They inherited the religious spirit of their fathers, and received from them the sacred writings and traditions, and carried on the sacred ritual. They preserved the truth and transmitted it from generation to generation, till at last it was merged in the mightier stream of Christian revelation.
The attitude of the chronicler towards the prophets of the Northern Kingdom does not in any way represent the actual importance of these prophets to the religion of Israel; but it is a very striking expression of the fact that after the Captivity the ten tribes had long ceased to exercise any influence upon the spiritual life of their nation.
The chroniclers attitude is also open to criticism on another side. He is dominated by his own surroundings, and in his references to the Judaism of his own time there is no formal recognition of the Jewish community in Babylon; and yet even his own casual allusions confirm what we know from other sources, namely that the wealth and learning of the Jews in Babylon were an important factor in Judaism until a very late date. This point perhaps rather concerns Ezra and Nehemiah than Chronicles, but it is closely connected with our present subject, and is most naturally treated along with it. The chronicler might have justified himself by saying that the true home of Israel must be in Palestine, and that a community in Babylon could only be considered as subsidiary to the nation in its own home and worshipping at the Temple. Such a sentiment, at any rate, would have met with universal approval amongst Palestinian Jews. The chronicler might also have replied that the Jews in Babylon belonged to Judah and Benjamin and were sufficiently recognized in the general prominence given to these tribes. In all probability some Palestinian Jews would have been willing to class their Babylonian kinsmen with the ten tribes. Voluntary exiles from the Temple, the Holy City, and the Land of Promise had in great measure cut themselves off from the full privileges of the people of Jehovah. If, however, we had a Babylonian book of Chronicles, we should see both Jerusalem and Babylon in another light.
The chronicler was possessed and inspired by the actual living present round about him; he was content to let the dead past bury its dead. He was probably inclined to believe that the absent are mostly wrong, and that the men who worked with him for the Lord and His temple were the true Israel and the Church of God. He was enthusiastic in his own vocation and loyal to his brethren. If his interests were somewhat narrowed by the urgency of present circumstances, most men suffer from the same limitations. Few Englishmen realize that the battle of Agincourt is part of the history of the United States, and that Canterbury Cathedral is a monument of certain stages in the growth of the religion of New England. We are not altogether willing to admit that these voluntary exiles from our Holy Land belong to the true Anglo-Saxon Israel.
Churches are still apt to ignore their obligations to teachers who. like the prophets of Samaria, seem to have been associated with alien or hostile branches of the family of God. A religious movement which fails to secure for itself a permanent monument is usually labeled heresy. If it has neither obtained recognition within the Church nor yet organized a sect for itself, its services are forgotten or denied. Even the orthodoxy of one generation is sometimes contemptuous of the older orthodoxy which made it possible; and yet Gnostics, Arians and Athanasians, Arminians and Calvinists, have all done something to build up the temple of faith.
The nineteenth century prides itself on a more liberal spirit. But Romanist historians are not eager to acknowledge the debt of their Church to the Reformers; and there are Protestant partisans who deny that we are the heirs of the Christian life and thought of the medieval Church and are anxious to trace the genealogy of pure religion exclusively through a supposed succession of obscure and half-mythical sects. Limitations like those of the chronicler still narrow the sympathies of earnest and devout Christians.
But it is time to return to the more positive aspects of the teaching of Chronicles, and to see how far we have already traced its exposition of the Messianic idea. The plan of the book implies a spiritual claim on behalf of the Jewish community of the Restoration. Because they believed in Jehovah, whose providence had in former times controlled the destinies of Israel, they returned to their ancestral home that they might serve and worship the God of their fathers. Their faith survived the ruin of Judah and their own captivity; they recognized the power, and wisdom, and love of God alike in the prosperity and in the misfortunes of their race. “They believed God, and it was counted unto them for righteousness.” The great prophet of the Restoration had regarded this new Israel as itself a Messianic people, perhaps even “a light to the Gentiles” and “salvation unto the ends of the earth.” {Isa 49:6} The chroniclers hopes were more modest; the new Jerusalem had been seen by the prophet as an ideal vision; the historian knew it lay experience as an imperfect human society: but he believed none the less in its high spiritual vocation and prerogatives. He claimed the future for those who were able to trace the hand of God in their past.
Under the monarchy the fortunes of Jerusalem had been bound up with those of the house of David. The chronicler brings out all that was best in the history of the ancient kings of Judah, that this ideal picture of the state and its rulers might encourage and inspire to future hope and effort. The character and achievements of David and his successors were of permanent significance. The grace and favor accorded to them symbolized the Divine promise for the future, and this promise was to be realized through a Son of David.
DAVID
2. HIS PERSONAL HISTORY
IN order to understand why the chronicler entirely recasts the graphic and candid history of David given in the book of Samuel, we have to consider the place that David had come to fill in Jewish religion. It seems probable that among the sources used by the author of the book of Samuel was a history of David, written not long after his death, by some one familiar with the inner life of the court. “No one,” says the proverb, “is a hero to his valet”; very much what a valet is to a private gentleman courtiers are to a king: their knowledge of their master approaches to the familiarity which breeds contempt. Not that David was ever a subject for contempt or less than a hero even to his own courtiers: but they knew him as a very human hero, great in his vices as well as in his virtues, daring in battle and wise in counsel, sometimes also reckless in sin, yet capable of unbounded repentance, loving not wisely, but too well. And as they knew him, so they described him; and their picture is an immortal possession for all students of sacred life and literature. But it is not the portrait of a Messiah; when we think of the “Son of David,” we do not want to be reminded of Bathsheba.
During the six or seven centuries that elapsed between the death of David and the chronicler the name of David had come to have a symbolic meaning, which was largely independent of the personal character and career of the actual king. His reign had become idealized by the magic of antiquity; it was a glory of “the good old times.” His own sins and failures were obscured by the crimes and disasters of later kings. And yet, in spite of all its shortcomings, the “house of David” still remained the symbol alike of ancient glory and of future hopes. We have seen from the genealogies how intimate the connection was between the family and its founder. Ephraim and Benjamin may mean either patriarchs or tribes. A Jew was not always anxious to distinguish between the family and the founder. “David” and “the house of David” became almost interchangeable terms.
Even the prophets of the eighth century connect the future destiny of Israel with David and his house. The child, of whom Isaiah prophesied, was to sit “upon the throne of David” and be “over his kingdom, to establish it and to uphold it with judgment and with righteousness from henceforth even forever.” {Isa 9:7} And, again, the king who is to “sit in truth judging, and seeking judgment, and swift to do righteousness,” is to have “his throne established in mercy in the tent of David.” When {Isa 16:5} Sennacherib attacked Jerusalem, the city was defended {Isa 37:35} for Jehovahs own sake and for His servant Davids sake. In the word of the Lord that came to Isaiah for Hezekiah, David supersedes, as it were, the sacred fathers of the Hebrew race; Jehovah is not spoken of as “the God of Abraham, Isaac and Jacob,” but “the God of David.” {Isa 38:5} As founder of the dynasty, he takes rank with the founders of the race and religion of Israel: he is “the patriarch David.” {Act 2:29} The northern prophet Hosea looks forward to the time when the children of Israel shall return, and seek the Lord “their God and David their king”; {Hos 3:5} when Amos wishes to set forth the future prosperity of Israel, he says that the Lord “will raise up the tabernacle of David”; {Amo 9:11} in Micah “the ruler in Israel” is to come forth from Bethlehem Ephrathah, the birthplace of David; {Mic 5:2} in Jeremiah such references to David are frequent, the most characteristic being those relating to the “righteous branch, whom the Lord will raise up unto David,” who “shall reign as king and deal wisely, and shall execute judgment and justice in the land, in whose days Judah shall be saved, and Israel shall dwell safely”; in Ezekiel “My servant David” is to be the shepherd and prince of Jehovahs restored and reunited people; {Eze 34:23-24} Zechariah, writing at what we may consider the beginning of the chroniclers own period, follows the language of his predecessors: he applies Jeremiahs prophecy of “the righteous branch” to Zerubbabel, the prince of the house of David: similarly in Haggai Zerubbabel is the chosen of Jehovah; {Hag 2:23} in the appendix to Zechariah it is said that when “the Lord defends the inhabitants of Jerusalem the house of David shall be as God, as the angel of the Lord before them.” {Zec 12:8} In the later literature, Biblical and apocryphal, the Davidic origin of the Messiah is not conspicuous till it reappears in the Psalms of Solomon and the New Testament, but the idea had not necessarily been dormant meanwhile. The chronicler and his school studied and meditated on the sacred writings, and must have been familiar with this doctrine of the prophets. The interest in such a subject would not be confined to scholars. Doubtless the downtrodden people cherished with ever-growing ardor the glorious picture of the Davidic king. In the synagogues it was not only Moses, but the Prophets, that were read; and they could never allow the picture of the Messianic king to grow faint and pale.
Davids name was also familiar as the author of many psalms. The inhabitants of Jerusalem would often hear them sung at the Temple, and they were probably used for private devotion. In this way especially the name of David had become associated with the deepest and purest spiritual experiences.
This brief survey shows how utterly impossible it was for the chronicler to transfer the older narrative bodily from the book of Samuel to his own pages. Large omissions were absolutely necessary. He could not sit down in cold blood to tell his readers that the man whose name they associated with the most sacred memories and the noblest hopes of Israel had been guilty of treacherous murder, and had offered himself to the Philistines as an ally against the people of Jehovah.
From this point of view let us consider the chroniclers omissions somewhat more in detail. In the first place, with one or two slight exceptions, he omits the whole of Davids life before his accession to the throne, for two reasons: partly because he is anxious that his readers should think of David as king, the anointed of Jehovah, the Messiah; partly that they may not be reminded of his career as an outlaw and a freebooter and of his alliance with the Philistines. It is probably only an unintentional result of this omission that it enables the chronicler to ignore the important services rendered to David by Abiathar, whose family were rivals of the house of Zadok in the priesthood.
We have already seen that the events of Davids reign at Hebron and his struggle with Ishbosheth are omitted because the chronicler does not recognize Ishbosheth as a legitimate king. The omission would also commend itself because this section contains the account of Joabs murder of Abner and Davids inability to do more than protest against the crime. “I am this day weak, though anointed king; and these men the sons of Zeruiah are too hard for me,” {2Sa 3:39} are scarcely words that become an ideal king.
The next point to notice is one of those significant alterations that mark the chroniclers industry as a redactor. In 2Sa 5:21 we read that after the Philistines had been defeated at Baal-perazim they left their images there, and David and his men took them away. Why did they take them away? What did David and his men want with images? Missionaries bring home images as trophies, and exhibit them triumphantly, like soldiers who have captured the enemys standards. No one, not even an unconverted native, supposes that they have been brought away to be used in worship.
But the worship of images was no improbable apostasy on the part of an Israelite king. The chronicler felt that these ambiguous words were open to misconstruction; so he tells us what he assumes to have been their ultimate fate: “And they left their gods there; and David gave commandment, and they were burnt with fire.” {2Sa 5:21 1Ch 14:12}
The next omission was obviously a necessary one; it is the incident of Uriah and Bathsheba. The name Bathsheba never occurs in Chronicles. When it is necessary to mention the mother of Solomon, she is called Bathshua, possibly in order that the disgraceful incident might not be suggested even by the use of the name. The New Testament genealogies differ in this matter in somewhat the same way as Samuel and Chronicles. St. Matthew expressly mentions Uriahs wife as an ancestress of our Lord, but St. Luke does not mention her or any other ancestress.
The next omission is equally extensive and important. It includes the whole series of events connected with the revolt of Absalom, from the incident of Tamar to the suppression of the rebellion of Sheba the son of Bichri. Various motives may have contributed to this omission. The narrative contains unedifying incidents, which are passed over as lightly as possible by modern writers like Stanley. It was probably a relief to the chronicler to be able to omit them altogether. There is no heinous sin like the murder of Uriah, but the story leaves a general impression of great weakness on Davids part. Joab murders Amasa as he had murdered Abner, and this time there is no record of any protest even on the part of David. But probably the main reason for the omission of this narrative is that it mars the ideal picture of Davids power and dignity and the success and prosperity of his reign.
The touching story of Rizpah is omitted; the hanging of her sons does not exhibit David in a very amiable light. The Gibeonites propose that “they shall hang them up unto the Lord in Gibeah of Saul, the chosen of the Lord,” and David accepts the proposal. This punishment of the children for the sin of their father was expressly against the Law and the whole incident was perilously akin to human sacrifice. How could they be hung up before Jehovah in Gibeah unless there was a sanctuary of Jehovah in Gibeah? And why should Saul at such a time and in such a connection be called emphatically “the chosen of Jehovah”? On many grounds, it was a passage which the chronicler would be glad to omit.
2Sa 21:15-17 we are told that David waxed faint and had to be rescued by Abishai. This is omitted by Chronicles probably because it detracts from the character of David as the ideal hero. The next paragraph in Samuel also tended to depreciate Davids prowess. It stated that Goliath was slain by Elhanan. The chronicler introduces a correction. It was not Goliath whom Elhanan slew, but Lahmi, the brother of Goliah. However, the text in Samuel is evidently corrupt; and possibly this is one of the cases in which Chronicles has preserved the correct text. {2Sa 21:19 1Ch 20:5}
Then follow two omissions that are not easily accounted for 2Sa 22:1-51; 2Sa 23:1-39, contain two psalms, Psa 18:1-50, and “the Last Words of David,” the latter not included in the Psalter. These psalms are generally considered a late addition to the book of Samuel, and it is barely possible that they were not in the copy used by the chronicler; but the late date of Chronicles makes against this supposition. The psalms may be omitted for the sake of brevity, and yet elsewhere a long cento of passages from post-Exilic psalms is added to the material derived from the book of Samuel. Possibly something in the omitted section jarred upon the theological sensibilities of the chronicler, but it is not clear what. He does not as a rule look below the surface for obscure suggestions of undesirable views. The grounds of his alterations and omissions are usually sufficiently obvious; but these particular omissions are not at present susceptible of any obvious explanation. Further research into the theology of Judaism may perhaps provide us with one hereafter.
Finally, the chronicler omits the attempt of Adonijah to seize the throne, and Davids dying commands to Solomon. The opening chapters of the book of Kings present a graphic and pathetic picture of the closing scenes of Davids life. The king is exhausted with old age. His authoritative sanction to the coronation of Solomon is only obtained when he has been roused and directed by the promptings and suggestions of the women of his harem. The scene is partly a parallel and partly a contrast to the last days of Queen Elizabeth; for when her bodily strength failed, the obstinate Tudor spirit refused to be guided by the suggestions of her courtiers. The chronicler was depicting a person of almost Divine dignity, in whom incidents of human weakness would have been out of keeping; and therefore they are omitted.
Davids charge to Solomon is equally human. Solomon is to make up for Davids weakness and undue generosity by putting Joab and Shimei to death; on the other hand, he is to pay Davids debt of gratitude to the son of Barzillai. But the chronicler felt that Davids mind in those last days must surely have been occupied with the temple which Solomon was to build, and the less edifying charge is omitted.
Constantine is reported to have said that, for the honor of the Church, he would conceal the sin of a bishop with his own imperial purple. David was more to the chronicler than the whole Christian episcopate to Constantine. His life of David is compiled in the spirit and upon the principles of lives of saints generally, and his omissions are made in perfect good faith.
Let us now consider the positive picture of David as it is drawn for us in Chronicles. Chronicles would be published separately, each copy written, out on a roll of its own. There may have been Jews who had Chronicles, hut not Samuel and Kings, and who knew nothing about David except what they learned from Chronicles. Possibly the chronicler and his friends would recommend the work as suitable for the education of children and the instruction of the common people. It would save its readers from being perplexed by the religious difficulties suggested by Samuel and Kings. There were many obstacles, however, to the success of such a scheme; the persecutions of Antiochus and the wars of the Maccabees took the leadership out of the hands of scholars and gave it to soldiers and statesmen. The latter perhaps felt more drawn to the real David than to the ideal, and the new priestly dynasty would not be anxious to emphasize the Messianic hopes of the house of David. But let us put ourselves for a moment in the position of a student of Hebrew history who reads of David for the first time in Chronicles and has no other source of information.
Our first impression as we read the book is that David comes into the history as abruptly as Elijah or Melchizedek. Jehovah slew Saul “and turned the kingdom unto David the son of Jesse.” {1Ch 10:14} Apparently the Divine appointment is promptly and enthusiastically accepted by the nation; all the twelve tribes come at once in their tens and hundreds of thousands to Hebron to make David king. They then march straight to Jerusalem and take it by storm, and forthwith attempt to bring up the Ark to Zion. An unfortunate accident necessitates a delay of three months, but at the end of that time the Ark is solemnly installed in a tent at Jerusalem. {Cf. 1Ch 11:1-9; 1Ch 12:23; 1Ch 13:14}
We are not told who David the son of Jesse was, or why the Divine choice fell upon him or how he had been prepared for his responsible position, or how he had so commended himself to Israel as to be accepted with universal acclaim. He must however, have been of noble family and high character; and it is hinted that he had had a distinguished career as a soldier. {1Ch 11:2} We should expect to find his name in the introductory genealogies: and if we have read these lists of names with conscientious attention, we shall remember that there are sundry incidental references to David, and that he was the seventh son of Jesse, {1Ch 2:15} who was descended from the Patriarch Judah, though Boaz, the husband of Ruth.
As we read further we come to other references which throw some light on Davids early career, and at the same time somewhat mar the symmetry of the opening narrative. The wide discrepancy between the chroniclers idea of David and the account given by his authorities prevents him from composing his work on an entirely consecutive and consistent plan. We gather that there was a time when David was in rebellion against his predecessor, and maintained himself at Ziklag and elsewhere, keeping “himself close, because of Saul the son of Kish,” and even that he came with the Philistines against Saul to battle, but was prevented by the jealousy of the Philistine chiefs from actually fighting against Saul. There is nothing to indicate the occasion or circumstances of these events. But it appears that even at this period, when David was in arms against the king of Israel and an ally of the Philistines, he was the chosen leader of Israel. Men flocked to him from Judah and Benjamin, Manasseh and Gad, and doubtless from the other tribes as well: “From day to day there came to David to help him, until it was a great host, like the host of God.” {1Ch 20:1-8}
This chapter partly explains Davids popularity after Sauls death; but it only carries the mystery a stage further back. How did this outlaw, and apparently unpatriotic rebel, get so strong a hold on the affections of Israel?
Chapter 12 also provides material for plausible explanations of another difficulty. In chapter 10 the army of Israel is routed, the inhabitants of the land take to flight, and the Philistines occupy their cities; in 11 and 1Ch 12:23-40 all Israel come straightway to Hebron in the most peaceful and unconcerned fashion to make David king. Are we to understand that his Philistine allies, mindful of that “great host, like the host of God,” all at once changed their minds and entirely relinquished the fruits of their victory?
Elsewhere, however, we find a statement that renders other explanations possible. David reigned seven years in Hebron, {1Ch 29:27} so that our first impression as to the rapid sequence of events at the beginning of his reign is apparently not correct, and there was time in these seven years for a more gradual expulsion of the Philistines. It is doubtful, however, whether the chronicler intended his original narrative to be thus modified and interpreted.
The main thread of the history is interrupted here and later on {1Ch 11:10-47; 1Ch 20:4-8} to insert incidents which illustrate the personal courage and prowess of David and his warriors. We are also told how busily occupied David was during the three months sojourn of the Ark in the house of Obededom the Gittite. He accepted an alliance with Hiram, king of Tyre: he added to his harem: he successfully repelled two inroads of the Philistines, and made him houses in the city of David. {1Ch 13:14}
The narrative returns to its main subject: the history of the sanctuary at Jerusalem. As soon as the Ark was duly installed in its tent, and David was established in his new palace, he was struck by the contrast between the tent and the palace: “Lo, I dwell in a house of cedar, but the ark of the covenant of the Lord dwelleth under curtains.” He proposed to substitute a temple for the tent, but was forbidden by his prophet Nathan, through whom God promised him that his son should build the Temple, and that his house should be established forever. {1Ch 17:1-27}
Then we read of the wars, victories, and conquests of David. He is no longer absorbed in the defense of Israel against the Philistines. He takes the aggressive and conquers Gath; he conquers Edom, Moab, Ammon, and Amalek; he and his armies defeat the Syrians in several battles, the Syrians become tributary, and David occupies Damascus with a garrison. “And the Lord gave victory to David whithersoever he went.” The conquered were treated after the manner of those barbarous times. David and his generals carried off much spoil, especially brass, and silver, and gold; and when he conquered Rabbath, the capital of Ammon, “he brought forth the people that were therein, and cut them with saws, and with harrows of iron, and with axes. And thus did David unto all the cities of the children of Ammon.” Meanwhile his home administration was as honorable as his foreign wars were glorious: “He executed judgment and justice unto all his people”; and the government was duly organized with commanders of the host and the bodyguard, with priests and scribes. {1Ch 18:1-17; 1Ch 20:3}
Then follows a mysterious and painful dispensation of Providence, which the historian would gladly have omitted, if his respect for the memory of his hero had not been overruled by his sense of the supreme importance of the Temple. David, like Job, was given over for a season to Satan, and while possessed by this evil spirit displeased God by numbering Israel. His punishment took the form of a great pestilence, which decimated his people, until, by Divine command, David erected an altar in the threshing-floor of Ornan the Jebusite and offered sacrifices upon it, whereupon the plague was stayed. David at once perceived the significance of this incident: Jehovah had indicated the site of the future Temple. “This is the house of Jehovah Elohim, and this is the altar of burnt, offering for Israel.”
This revelation of the Divine will as to the position of the Temple led David to proceed at once with preparations for its erection by Solomon, which occupied all his energies for the remainder of his life. {1Ch 21:1-30; 1Ch 22:1-19; 1Ch 23:1-32; 1Ch 24:1-31; 1Ch 25:1-31; 1Ch 26:1-32; 1Ch 27:1-34; 1Ch 28:1-21; 1Ch 29:1-30} He gathered funds and materials, and gave his son full instructions about the building; he organized the priests and Levites, the Temple orchestra and choir, the doorkeepers, treasurers, officers, and judges; he also organized the army, the tribes, and the royal exchequer on the model of the corresponding arrangements for the Temple.
Then follows the closing scene of Davids life. The sun of Israel sets amid the flaming glories of the western sky. No clouds or mists rob him of accustomed splendor. David calls a great assembly of princes and warriors; he addresses a solemn exhortation to them and to Solomon; he delivers to his son instructions for “all the works” which “I have been made to understand in writing from the hand of Jehovah.” It is almost as though the plans of the Temple had shared with the first tables of stone the honor of being written with the very finger of God Himself, and David were even greater than Moses. He reminds Solomon of all the preparations he had made, and appeals to the princes and the people for further gifts; and they render willingly-thousands of talents of gold, and silver, and brass, and iron. David offers prayer and thanksgiving to the Lord: “And David said to all the congregation, Now bless Jehovah our God. And all the congregation blessed Jehovah, the God of their fathers, and bowed down their heads, and worshipped Jehovah and the king. And they sacrificed sacrifices unto Jehovah, and offered burnt offerings unto Jehovah, on the morrow after that day, even a thousand bullocks, a thousand rams, and a thousand lambs, with their drink offerings and sacrifices in abundance for all Israel, and did eat and drink before Jehovah on that day with great gladness. And they made Solomon king; and David died in a good old age, full of days, riches, and honor, and Solomon his son reigned in his stead.” {1Ch 29:20-22; 1Ch 29:28} The Roman expressed his idea of a becoming death more simply: “An emperor should die standing.” The chronicler has given us the same view at greater length; this is how the chronicler would have wished to die if he had been David, and how, therefore, he conceives that God honored the last hours of the man after His own heart.
It is a strange contrast to the companion picture in the book of Kings. There the king is bedridden, dying slowly of old age; the lifeblood creeps coldly through his veins. The quiet of the sick-room is invaded by the shrill outcry of an aggrieved woman, and the dying king is roused to hear that once more eager hands are clutching at his crown. If the chronicler has done nothing else, he has helped us to appreciate better the gloom and bitterness of the tragedy that was enacted in the last days of David.
What idea does Chronicles give us of the man and his character? He is first and foremost a man of earnest piety and deep spiritual feeling. Like the great religions leaders of the chroniclers own time, his piety found its chief expression in ritual. The main business of his life was to provide for the sanctuary and its services; that is, for the highest fellowship of God and man, according to the ideas then current. But David is no mere formalist; the psalm of thanksgiving for the return of the Ark to Jerusalem is a worthy tribute to the power and faithfulness of Jehovah. {1Ch 16:8-36} His prayer after God had promised to establish his dynasty is instinct with devout confidence and gratitude. {1Ch 17:16-27} But the most gracious and appropriate of these Davidic utterances is his last prayer and thanksgiving for the liberal gifts of the people for the Temple.
Next to Davids enthusiasm for the Temple, his most conspicuous qualities are those of a general and soldier: he has great personal strength and courage, and is uniformly successful in wars against numerous and powerful enemies; his government is both able and upright; his great powers as an organizer and administrator are exercised both in secular and ecclesiastical matters; in a word, he is in more senses than one an ideal king.
Moreover, like Alexander, Marlborough, Napoleon, and other epoch-making conquerors, he had a great charm of personal attractiveness; he inspired his officers and soldiers with enthusiasm and devotion to himself. The pictures of all Israel flocking to him in the first days of his reign and even earlier, when he was an outlaw, are forcible illustrations of this wonderful gift; and the same feature of his character is at once illustrated and partly explained by the romantic episode at Adullam. What greater proof of affection could outlaws give to their captain than to risk their lives to get him a draught of water from the well of Bethlehem? How better could David have accepted and ratified their devotion than by pouring out this water as a most precious libation to God? {1Ch 11:15-19} But the chronicler gives most striking expression to the idea of Davids popularity when he finally tells us in the same breath that the people worshipped Jehovah and the king. {1Ch 29:20}
In drawing an ideal picture, our author has naturally omitted incidents that might have revealed the defects of his hero. Such omissions deceive no one, and are not meant to deceive any one. Yet Davids failings are not altogether absent from this history. He has those vices which are characteristic alike of his own age and of the chroniclers, and which indeed are not yet wholly extinct. He could treat his prisoners with barbarous cruelty. His pride led him to number Israel, but his repentance was prompt and thorough; and the incident brings out alike both his faith in God and his care for his people. When the whole episode is before us, it does not lessen our love and respect for David. The reference to his alliance with the Philistines is vague and incidental. If this were our only account of the matter, we should interpret it by the rest of his life, and conclude that if all the facts were known, they would justify his conduct.
In forming a general estimate of David according to Chronicles, we may fairly neglect these less satisfactory episodes. Briefly David is perfect saint and perfect king, beloved of God and man.
A portrait reveals the artist as well as the model, and the chronicler in depicting David gives indications of the morality of his own times. We may deduce from his omissions a certain progress in moral sensitiveness. The book of Samuel emphatically condemns Davids treachery towards Uriah, and is conscious of the discreditable nature of many incidents connected with the revolts of Absalom and Adonijah; but the silence of Chronicles implies an even severer condemnation. In other matters, however, the chronicler “judges himself in that which he approveth.” {Rom 14:22} Of course the first business of an ancient king was to protect his people from their enemies and to enrich them at the expense of their neighbors. The urgency of these duties may excuse, but not justify, the neglect of the more peaceful departments of the administration. The modern reader is struck by the little stress laid by the narrative upon good government at home; it is just mentioned, and that is about all. As the sentiment of international morality is even now only in its infancy, we cannot wonder at its absence from Chronicles; but we are a little surprised to find that cruelty towards prisoners is included without comment in the character of the ideal king. {2Sa 12:31 1Ch 20:3} It is curious that the account in the book of Samuel is slightly ambiguous and might possibly admit of a comparatively mild interpretation; but Chronicles, according to the ordinary translation, says definitely, “He cut them with saws.” The mere reproduction of this passage need not imply full and deliberate approval of its contents; but it would not have been allowed to remain in the picture of the ideal king, if the chronicler had felt any strong conviction as to the duty of humanity towards ones enemies. Unfortunately we know from the book of Esther and elsewhere that later Judaism had not attained to any wide enthusiasm of humanity.
DAVID
3. HIS OFFICIAL DIGNITY
IN estimating the personal character of David, we have seen that one element of it was his ideal kingship. Apart from his personality his name is significant for Old Testament theology as that of the typical king. From the time when the royal title Messiah “began to” be a synonym for the hope of Israel, down to the period when the Anglican Church taught the Divine right of kings, and Calvinists insisted on the Divine sovereignty or royal authority of God, the dignity and power of the King of kings have always been illustrated by, and sometimes associated with, the state of an earthly monarch-whereof David is the most striking example.
The times of the chronicler were favorable to the development of the idea of the perfect king of Israel, the prince of the house of David. There was no king in Israel; and, as far as we can gather, the living representatives of the house of David held no very prominent position in the community. It is much easier to draw a satisfactory picture of the ideal monarch when the imagination is not checked and hampered by the faults and failings of an actual Ahaz or Hezekiah. In earlier times the prophetic hopes for the house of David had often been rudely disappointed, but there had been ample space to forget the past and to revive the old hopes in fresh splendor and magnificence. Lack of experience helped to commend the idea of the Davidic king to the chronicler. Enthusiasm for a benevolent despot is mostly confined to those who have not enjoyed the privilege of living under such autocratic government.
On the other hand, there was no temptation to flatter any living Davidic king, so that the semi-Divine character of the kingship of David is not set forth after the gross and almost blasphemous style of Roman emperors or Turkish sultans. It is indeed said that the people worshipped Jehovah and the king; but the essential character of Jewish thought made it impossible that the ideal king should sit “in the temple of God, setting himself forth as God.” David and Solomon could not share with the pagan emperors the honors of Divine worship in their life-time and apotheosis after their death. Nothing addressed to any Hebrew king parallels the panegyric to the Christian emperor Theodosius, in which allusion is made to his “sacred mind,” and he is told that “as the Fates are said to assist with their tablets that God who is the partner in your majesty, so does some Divine power serve your bidding, which writes down and in due time suggests to your memory the promises which you have made.” Nor does Chronicles adorn the kings of Judah with extravagant Oriental titles, such as “King of kings of kings of kings.” Devotion to the house of David never oversteps the bounds of a due reverence, but the Hebrew idea of monarchy loses nothing by this salutary reserve.
Indeed, the title of the royal house of Judah rested upon Divine appointment. “Jehovah turned the kingdom unto David and they anointed David king over Israel, according to the word of Jehovah by the hand of Samuel.” {1Ch 10:14; 1Ch 11:3} But the Divine choice was confirmed by the cordial consent of the nation; the sovereigns of Judah, like those of England, ruled by the grace of God and the will of the people. Even before Davids accession the Israelites had flocked to his standard; and after the death of Saul a great array of the twelve tribes came to Hebron to make David king, “and all the rest also of Israel were of one heart to make David king.” {1Ch 12:38} Similarly Solomon is the king “whom God hath chosen,” and all the congregation make him king and anoint him to be prince. {1Ch 29:1; 1Ch 29:22} The double election of David by Jehovah and by the nation is clearly set forth in the book of Samuel, and in Chronicles the omission of Davids early career emphasizes this election. In the book of Samuel we are shown the natural process that brought about the change of dynasty; we see how the Divine choice took effect through the wars between Saul and the Philistines and through Davids own ability and energy. Chronicles is mostly silent as to secondary causes, and fixes our attention on the Divine choice as the ultimate ground for Davids elevation.
The authority derived from God and the people continued to rest on the same basis. David sought Divine direction alike for the building of the Temple and for his campaigns against the Philistines At the same time, when he wished to bring up the Ark to Jerusalem, he “consulted with the captains of thousands and of hundreds. even with every leader; and David said unto all the assembly of Israel, If it seem good unto you, and if it be of Jehovah our God let us bring again the ark of our God to us and all the assembly said that they would do so, for the thing was right in the eyes of all the people.” {1Ch 13:4} Of course the chronicler does not intend to describe a constitutional monarchy, in which an assembly of the people had any legal status. Apparently in his own time the Jews exercised their measure of local self-government through an informal oligarchy, headed by the high-priest; and these authorities occasionally appealed to an assembly of the people. The administration under the monarchy was carried on in a somewhat similar fashion, only the king had greater authority than the high-priest, and the oligarchy of notables were not so influential as the colleagues of the latter. But apart from any formal constitution the chroniclers description of these incidents involves a recognition of the principle of popular consent in government as well as the doctrine that civil order rests upon a Divine sanction.
It is interesting to see how a member of a great ecclesiastical community, imbued, as we should suppose, with all the spirit of priestcraft, yet insists upon the royal supremacy both in state and Church. But to have done otherwise would have been to go in the teeth of all history; even in the Pentateuch the “king in Jeshurun” is greater than the priest. Moreover the chronicler was not a priest, but a Levite; and there are indications that the Levites ancient jealousy of the priests had by no means died out. In Chronicles, at any rate, there is no question of priests interfering with the kings secular administration. They are not even mentioned as obtaining oracles for David as Abiathar did before his accession. {1Sa 23:9-13; 1Sa 30:7-8} This was doubtless implied in the original account of the Philistine raids in chapter 14, but the chronicler may not have understood that “inquiring of God” meant obtaining an oracle from the priests.
The king is equally supreme also in ecclesiastical affairs; we might even say that the civil authorities generally shared this supremacy. Somewhat after the fashion of Cromwell and his major-generals, David utilized “the captains of the host” as a kind of ministry of public worship; they joined with him in organizing the orchestra and choir for the services of the sanctuary, {1Ch 25:1-2} probably Napoleon and his marshals would have had no hesitation in selecting anthems for Notre Dame if the idea had occurred to them. David also consulted his captains {1Ch 13:1} and not the priests, about bringing the Ark to Jerusalem. When he gathered the great assembly to make his final arrangements for the building of the Temple, the princes and captains, the rulers and mighty men, are mentioned, but no priests. {1Ch 28:1} And, last, all the congregation apparently anoint {1Ch 29:22} Zadok to be priest. The chronicler was evidently a pronounced Erastian (But Cf. 2Ch 26:1-23). David is no mere nominal head of the Church; he takes the initiative in all important matters, and receives the Divine commands either directly or through his prophets Nathan and Gad. Now these prophets are not ecclesiastical authorities; they have nothing to do with the priesthood, and do not correspond to the officials of an organized Church. They are rather the domestic chaplains or confessors of the king, differing from modern chaplains and confessors in having no ecclesiastical superiors. They were not responsible to the bishop of any diocese or the general of any order; they did not manipulate the royal conscience in the interests of any party in the Church; they served God and the king, and had no other masters. They did not beard David before his people, as Ambrose confronted Theodosius or as Chrysostom rated Eudoxia; they delivered their message to David in private, and on occasion he communicated it to the people. {Cf. 1Ch 17:4-15 and 1Ch 28:2-10} The kings spiritual dignity is rather enhanced than otherwise by this reception of prophetic messages specially delivered to himself. There is another aspect of the royal supremacy in religion. In this particular instance its object is largely the exaltation of David; to arrange for public worship is the most honorable function of the ideal king. At the same time the care of the sanctuary is his most sacred duty, and is assigned to him that it may be punctually and worthily discharged. State establishment of the Church is combined with a very thorough control of the Church by the state.
We see then that the monarchy rested on Divine and national election, and was guided by the will of God and of the people. Indeed, in bringing up the 1Ch 13:1-14 the consent of the people is the only recorded indication of the will of God. “Vox populi vox Dei.” The king and his government are supreme alike over the state and the sanctuary, and are entrusted with the charge of providing for public worship. Let us try to express the modern equivalents of these principles. Civil government is of Divine origin, and should obtain the consent of the people: it should be carried on according to the will of God, freely accepted by the nation. The civil authority is supreme both in Church and state, and is responsible for the maintenance of public worship.
One at least of these principles is so widely accepted that it is quite independent of any Scriptural sanction from Chronicles. The consent of the people has long been accepted as an essential condition of any stable government. The sanctity of civil government and the sacredness of its responsibilities are coming to be recognized, at present perhaps rather in theory than in practice. We have not yet fully realized how the truth underlying the doctrine of the Divine right of kings applies to modern conditions. Formerly the king was the representative of the state, or even the state itself; that is to say, the king directly or indirectly maintained social order, and provided for the security of life and property. The Divine appointment and authority of the king expressed the sanctity of law and order as the essential conditions of moral and spiritual progress. The king is no longer the state. His Divine right, however, belongs to him, not as a person or as a member of a family, but as the embodiment of the state, the champion of social order against anarchy. The “Divinity that doth hedge a king” is now shared by the sovereign with all the various departments of government. The state-that is to say, the community organized for the common good and for mutual help-is now to be recognized as of Divine appointment and as wielding a Divine authority. “The Lord has turned the kingdom to” the people.
This revolution is so tremendous that it would not be safe to apply to the modern state the remaining principles of the chronicler. Before we could do so we should need to enter into a discussion which would be out of place here, even if we had space for it.
In one point the new democracies agree with the chronicler: they are not inclined to submit secular affairs to the domination of ecclesiastical officials.
The questions of the supremacy of the state over the Church and of the state establishment of the Church involve larger and more complicated issues than existed in the mind or experience of the chronicler. But his picture of the ideal king suggests one idea that is in harmony with some modern aspirations. In Chronicles the king, as the representative of the state, is the special agent in providing for the highest spiritual needs of the people. May we venture to hope that out of the moral consciousness of a nation united in mutual sympathy and service there may arise a new enthusiasm to obey and worship God? Human cruelty is the greatest stumbling-block to belief and fellowship; when the state has somewhat mitigated the misery of “mans inhumanity to man,” faith in God will be easier.