02.11. The Ark at Jerusalem

The Ark at Jerusalem The presence of God with His people could again be affirmed, the Ark, the symbol of it, being at Kirjath-jearim, in the house of Abinadab in the hill, and kept by Eleazar his son. God had thus shown His desire to be amongst His people, little though they cared for Him. The site of this town has been recognised, it is thought, in Erma, about four miles east from Bethshemesh, in the hills, and about 1,000 feet above that Levitical city. "The most curious feature of the site is the rock platform, the area of which is 50 feet north and south, by 30 feet east and west; the surface artificially levelled, is 10 feet above the ground outside."* It is suggested that this platform may have been where the house of Abinadab stood. Here for about a century the Ark abode, till David assembled all Israel together from Sihor of Egypt (or, the brook of Egypt) to bring it up to Jerusalem. For during Saul’s reign, David tells us, they inquired not at it (1 Chron. xiii. 3), a remark which would strengthen the thought, that in 1 Sam. xiv. 18, the Septuagint has preserved the true reading, substituting as it there does, ephod for Ark. We say, strengthen the thought, for there being no variation of reading in Heb. MSS. in that place, one would hesitate definitely to affirm that the Greek translation was right, and the Hebrew text wrong.

{*The Bible and Modern Discoveries, by Henry A. Harper, p. 266.}

Eleazar, to whom the care of it had at first been entrusted, had evidently passed away, ere David took counsel to bring it up to Jerusalem, for in his stead we read of Uzza and Ahio, lineal descendants of that Abinadab whose house was in the hill. To Kirjath-jearim Israel went, with David at their head, for the king desired the symbol of God’s presence to be with him in Jerusalem, in which he by divine favour now dwelt. Now began those memorable steps in its further history which would end with its entrance into final rest. Israel had entered on their inheritance in the days of Joshua, but the Ark had no final resting-place till the days of Solomon, between four and five centuries later (1 Kings. vi. 1). The reason of this we can now understand, for till the throne of the Lord was established at Jerusalem, and the Prince of Peace was seated on it, typical of the coming day of power of the Lord Jesus, rest for the Ark there could not be. With David, then, seated upon the throne of the Lord (1 Chron. xxix. 23) the first steps were taken to bring the Ark into its resting-place. The first steps, we say, for we may speak of them as three. The first was the move from Kirjath-jearim to the house Obed-edom the Gittite. The second from Obed-edom’s house to the city of David, which is Zion. The third from Zion to its place in the oracle of the house on Mount Moriah. On the first journey it was carried on a cart. On the second it was borne on the shoulders of the Kohathites. On the last it was carried by priests into its final resting place.

All Israel were called by the king’s invitation to Kirjath-jearim to bring up from thence the Ark of God the Lord, that dwelleth between (rather, sitteth upon) the cherubim; of this the Psalmist subsequently sung, "Lo we heard of it at Ephratah; we found it in the fields of the wood.’’ (Ps. cxxxii. 6).* A new cart was provided for it, and oxen were yoked to it to draw it. On a cart, as we know, it had reached Bethshemesh, though we read not by what means it was transported to Kirjath-jearim. On a cart they proposed to move it to Jerusalem, a distance of upwards of seven miles. Now this was imitation, which, though at times may be right, is often just the reverse. It was to be so in this case, for they were copying the Philistines, in the place of learning from the written word what the mind of the Lord was about it. God, however, would remind them of that word, and the means taken for that were the stumbling of the oxen, and the death of Uzza on the road for attempting to steady the Ark, as if God needed support from His creatures. So that day which had commenced so brightly was clouded over by the stroke upon Uzza. The anger of the Lord was kindled against him; and David was displeased because the Lord had made a breach (or, had broken forth) upon Uzza. The work of removal was then stopped, and the Ark was carried aside into the house of Obed-edom, the Gittite, where it remained for three months.

{*Kirjath-jearim, i e., city of woods, is evidently referred to by "fields of the wood," and that city was inhabited by descendants of Caleb Ephratah (1 Chron. ii. 50), hence, probably, the introduction of Ephratah by the Psalmist.}

Two things are noticeable in the order of that day’s proceedings. There was no sacrifice offered up, and for the first time was a service of song introduced; David and all Israel played before God with all their might, and with singing, and with harps, and with psalteries, and with timbrels, and with cymbals, and with trumpets (1 Chron. xiii. 8). We have no hint that God ordered this; but we see in it the proof of spiritual instinct in David, as will be manifested more fully later on.

God was displeased with Uzza. He was not displeased with Israel. This He graciously showed, for Uzza was not smitten because the Ark should have remained at Kirjath-jearim. So the Lord, we are told, blessed the house of Obed-edom, and all that he had. David heard of that, and was encouraged to proceed with his work. The first stage in the Ark’s journey was over. The second now began. The king learnt how the Ark should be carried, and now directed the Levites to do it. All Israel were again assembled, coming from all quarters to Jerusalem. Everything being now arranged, the Levites lifted it up by the staves which belonged to it, to carry it out of the house of Obed-edom up to Jerusalem. Again was there a day which commenced with joy, but this time no cloud arose to dim its brightness. The Levites, with all kinds of instruments of music as before, were present to make a joyful sound. And what had been lacking previously was lacking no longer. For when "God helped the Levites that bare the Ark of the Covenant of the Lord, they offered (rather, sacrificed) seven bullocks and seven rams (1 Chron. xv. 26). They sacrificed, we read, for this seems to have partaken of the character of a peace offering rather than of a burnt offering. But six paces had the Levites moved (2 Sam. vi. 13) when these animals were sacrificed. They commenced well, and all went on well, and the Ark entered the tent on Zion; which David had prepared for it. Music and dancing were the accompaniments of that journey. The Levites played, the singers amongst them sang, and David danced. With shouting, and with the sound of the trumpet the Ark entered Jerusalem.

Jerusalem was keeping high festival that day. All seem to have been of one accord with the exception of Michal, Saul’s daughter, who entered not into her husband’s joy. "She despised him," we read, "in her heart’’ (1 Chron. xv. 29), when she saw him dancing and playing before it. During her father’s reign that Ark had been neglected. Evidently to her its entrance into the city of David was a matter of no concern. But that only showed how far she was from the current of God’s thoughts, and how wide was the gulf in that matter which divided her from David. She had no part in his joy.

It is true the event of that day took place in the midst of a comparatively small nation, and to celebrate it in a becoming festal way none of the surrounding nations had been invited. No representatives from the King of Tyre were there. No ambassadors from Egypt, no Moabite, Edomite, or Ammonite was asked to witness the ceremony, or to share in the feasting which ensued. Yet what took place concerned the whole earth, for it was God entering for the first time that capital in which He delight to dwell ( Ps. cxxxii. 14). Evidently David entered somewhat into the importance of it, and the portions from the Psalms which he selected bear witness to it. These 1st Chronicles alone has recorded; Gad and Nathan, to one or both of whom, we believe we are indebted for that part at least of the second book of Samuel (1 Chron. xxix. 29), having omitted all reference to them in their history of that time.

Three Psalms, cv., xcvi., cvi., all of them from the fourth book of the Psalter, and none of which are ascribed to David, were selected by the king to furnish fitting expression for all on that occasion.* With a portion of Ps. cv., viz., vv. 1-15, they began; for David connected that day’s ceremonial with the fulfilment of God’s promise to the patriarchs to give their descendants the land. So they sang the first fifteen verses of it, and there stopped. Next Ps. xcvi. was sung; for the Ark’s entrance into Jerusalem was the earnest of the coming day of glory, when God’s supremacy over the nations will be manifested and be owned. All on earth then had a concern in that event taking place in the little kingdom of Israel. But that supremacy, though sure to faith and clear in prophecy, was not then to be made good: and still it is a prospect to which they look forward, for it cannot, we know, be accomplished till Israel are restored to their land. So they closed that day with the first and two last verses of Ps. cvi., which predict a state of things, and a need to which at that time they were strangers; but which we understand, and into which the godly remnant of the future will fully enter. "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’. (1 Chron. xvi. 35, Revised Version). At that time no nation oppressed them.

{*The reader may remark the variations in the Psalms as here given from their text as presented in the Psalter. We call attention to some of them. Ps. cv. in its place in the Psalter is an historical composition, reciting God’s way in power on behalf of Israel, as Ps. civ. had celebrated His ways as Creator in connection with this creation. So in Ps. cv. 8, we read the historical statement, "He has remembered His covenant for ever," etc. In 1 Chron. xvi. 15, on that festal occasion the people were exhorted to "Remember His covenant, etc." The alteration was in character with the occasion on which they sung it. Looking at Ps. xcvi. in the Psalter, the variations from it in 1 Chron. xvi. are more, and in full keeping with the character of David’s day. The first sentence, which speaks of a new song, is omitted, for the new song seems connected with accomplished redemption through the death of Christ (Ps. xl. 3), and final blessing of Israel (Isa. xlii. 10), events then future. Then the "sanctuary of," v. 6, and the "courts of," v. 8, of the Psalm changed respectively to "in His place," and "before Him:" changes the suitability of which we understand, for the Temple was as yet not erected.}

Other things must now be noticed. When the Levites had gone six paces from the house of Obed-edom, David, as we have seen, sacrificed oxen and fatlings. When the Ark entered the tent which he had pitched for it in the city of David, they offered burnt offerings and peace offerings before God (1 Chron. Xvi. 1). Then the king blessed the people, an act which no other king but Solomon ever attempted, these two being together a type of the King who will be able to bless the people in the future. Now this was the last occasion on which sacrifices were offered before the Ark whilst it dwelt in the tent on Zion. So now arranging for the service before it in the future, David kept Asaph and his brethren to minister there, with two priests to blow trumpets; and sent Zadok the priest, and his brethren, to the Tabernacle at Gibeon, there to sacrifice as the law enjoined, with Heman and Jeduthun, and the rest with them, to praise the Lord. The king then instituted a service of song in connection with the worship of God. Till the throne was set up, nothing of that kind was known. Ever after that service was to have its place in divine worship (2 Chron. xxix. 25; Ezra iii. 10; Neh. xii. 24). We who are in the kingdom can thus worship God, for there is no altar now at which service in accordance with the mind of God is to be carried on. In David’s day it was different, and the presence of the Ark in Jerusalem, whilst the Tabernacle with the brazen Altar was at Gibeon, made it plain that things were not in perfect order. What then was to be done? The king arranged it all. At Gibeon the Mosaic ritual was to be carried on, but with the addition of a service of song; music was to accompany it, seeing that the kingdom was in existence. So the priests were sent back there, and Heman, Jeduthun, and their brethren were ordered to accompany them. But before the Ark, Asaph and his brethren were to minister in their service of song. Two things were then witnessed by all. At the Tabernacle it was set forth how to approach God, and which is, and must always be by sacrifice; then by the daily and annual sacrifices, and now by virtue of the one perfect sacrifice. Before the Ark it was seen, and it was daily expressed, what is the suited service for those who are where the presence of God is known. That was and must be one of song. Hence, in the thirty-ninth and fortieth verses of 1 Chron. xvi., we are reminded of the way of approach to God: and in verse thirty-seven of the same chapter we are taught what is suited for those who can be in His presence. In other words, there was seen at Jerusalem that which we now know is the proper character of Christian worship, for we are permitted to be in the presence of God, entering within the veil. It was spiritual instinct, as far as we know, which thus guided David - an instinct true indeed, as we through grace can testify. To approach God at all, each and all must come as it were by the Altar, i.e., by the sacrifice of Christ. But once in God’s presence, on that ground, praise and thanksgiving are the suited form of worship. This, David understood and carried out. No sacrifices went on before the Ark, only the service of song. Of that which David understood, should Christians, we may ask, be ignorant? He could teach a lesson which many, it seems, have yet to learn. We never can forget the sacrifice, we never, indeed, can get beyond the blood which has been sprinkled, as it were, on the throne; but where we worship is in the holiest, and the character of Christian worship is that of praise and thanksgiving. It would have been just as incongruous to have put the Altar inside the veil, as for Christians to resort to a sacrificing priesthood for the due carrying on of their worship. No sacrificing was permitted by David to go on before the Ark - a lesson for us in this so simple to learn, and when learnt to be maintained tenaciously. With rejoicing the day ended. The king dealt to every one of Israel, both man and woman, a loaf of bread, and a good piece of flesh, and a flagon of wine, or perhaps it should be, a cake of raisins. The second stage in the Ark’s entrance into rest was reached. In that tent it remained between thirty and forty years, before its third and final journey could be undertaken.