1 Chronicles 13

1. Chron. 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.

13 1 And David 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 the LORD our God, let us send abroad everywhere unto our brethren that are left in all the land of Israel, with whom the priests and Levites are in their cities that have suburbs, that they may gather themselves unto us : and let us bring again the ark of our God to us : for we sought not unto it in the days of Saul. And all the assembly said that they would do so : for the thing was right in the eyes of all the people. So David assembled all Israel together, from Shihor the brook of Egypt even unto the entering in of Hamath, to bring the ark of God from Kiriath-jearim. And David went up, and all Israel, to Baalah, that is, to Kiriath-jearim, which belonged to Judah, to bring up from thence the ark of God, the LORD that sitteth upon the cherubim, which is called by the Name.

2. S. 6 : 2, 3** Even the name of the LORD of hosts that sitteth upon the cherubim. And they set the ark of God upon a new cart, and brought it out of the house of Abinadab that was in the hill : and Uzzah and Ahio, the sons of Abinadab, drove the new cart. And they brought it out of the house of Abinadab, which was in the hill, with the ark of God : and Ahio went before the ark. And when they came to the threshing-floor of Nacon, Uzzah put forth his hand to the ark of God, and took hold of it ; for the oxen stumbled. And the anger of the LORD was kindled against Uzzah ; and God smote him there for his error ; because he put forth his hand to the ark : and there he died before God.

1. Chron. 13 : 11** And David was displeased, because the LORD had broken forth upon Uzzah : and he called that place Perez-uzzah, unto this day. And David was afraid of God that day, saying, How shall I bring the ark of God home to me ? So David removed not the ark unto him into the city of David, but carried it aside into the house of Obed-edom the Gittite. And the ark of God remained with the family of Obed-edom in his house three months : and the LORD blessed the house of Obed-edom, and all that he had.

2. S. 6 : 12** And it was told king David, saying, The LORD hath blessed the house of Obed-edom, and all that pertaineth unto him, because of the ark of God.

1. Chron. 15 : 3** And David assembled all Israel at Jerusalem, to bring up the ark of the LORD unto its place, which he had prepared for it. 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 the LORD, the God of Israel, unto the place that I have prepared for it. For because ye bare it not at the first, the LORD our God made a breach upon us, for that we sought him not according to the ordinance. So the priests and the Levites sanctified themselves to bring up the ark of the LORD, the God of Israel. And the children of the Levites bare the ark of God upon their shoulders with the

16 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 the singers, with instruments of music,19 psalteries and harps and cymbals, sounding aloud and lifting up the voice with joy. So the Levites appointed the singers, Heman, Asaph, and Ethan, with cymbals of brass to sound20 aloud; and Zechariah, and Aziel, and Shemiramoth, and Jehiel, and Unni, and Eliab, and21 Maaseiah, and Benaiah, with psalteries set to Alamoth; 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, be-23, 24 cause he was skilful. And Berechiah and Elkanah were doorkeepers for the ark. And Shebaniah, and Joshaphat, and Nethanel, and Amasai, and Zechariah, and Benaiah, and Eliezer, the priests, did blow with the trumpets before the ark of God: and Obed-edom and25 Jehiah were doorkeepers for the ark. 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 of26 Obed-edom with joy: and it came to pass, when God helped the Levites that bare the ark of27 the covenant of the LORD, that they sacrificed seven bullocks and seven rams. And David danced before the LORD with all his might; 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 with28 the singers: and David had upon him an ephod of linen. Thus David and all Israel brought up the ark of the covenant of the LORD with shouting, and with sound of the cornet, and29 with trumpets, and with cymbals, sounding aloud with psalteries and harps. 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 looked out at the window, and saw king David dancing and playing; and she despised16 him in her heart. 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, he3 blessed the people in the name of the LORD of hosts. And he dealt to every one of Israel, both man and woman, to every one a loaf of bread, and a portion of flesh, and a cake of raisins.1 Chron. 16: 43 And all the people departed every man to his house: and David returned to bless his household.2 S. 6: 20-23. *Michal’s reproach and David’s reply.*1 Chron. 16: 4 And he appointed certain of the Levites to minister before the ark of the LORD, and to celebrate and to thank and praise the LORD, the God of Israel.7 Then on that day did David first ordain to give thanks unto the LORD, by the hand of Asaph and his brethren.8 O give thanks unto the LORD, call upon his name; Make known his doings among the peoples.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 the LORD.11 Seek ye the LORD 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 the LORD our God: His judgments are in all the earth.15 Remember his covenant forever, 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 ye 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 the LORD, all the earth; Shew 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 the LORD, and highly to be praised: He also is to be feared above all gods. 26 For all the gods of the peoples are idols: But the LORD made the heavens. 27 Honor and majesty are before him: Strength and gladness are in his place. 28 Give unto the LORD, ye kindreds of the peoples, Give unto the LORD glory and strength. 29 Give unto the LORD the glory due unto his name: Bring an offering, and come before him: Worship the LORD in the beauty of holiness. 30 Tremble before him, all the earth: The world also is stablished that it cannot be moved. 31 Let the heavens be glad, and let the earth rejoice; And let them say among the nations, the LORD reigneth. 32 Let the sea roar, and the fulness thereof; Let the field exult, and all that is therein; 33 Then shall the trees of the wood sing for joy before the LORD, For he cometh to judge the earth. 34 O give thanks unto the LORD; for he is good: For his mercy endureth forever. 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 the LORD, the God of Israel, From everlasting even to everlasting. And all the people said, Amen, and praised the LORD. Omitted verses mainly repetitions.

David had recognized the superior kingship of Jehovah, and loyally acknowledged his elevation over Israel as God’s sole act. More than this, he had openly admitted that the new kingdom, and he, its king, were for the people’s sake, and not his own. And this sublime and just conception of God’s relation which had actuated him in assuming the government, and in all his civil and military arrangements, at the same time led him now to engage in the work of reforming religion among the tribes. In this greatest work of all, the first essential was the restoration to a fitting place of the Ark of the Covenant, the golden shining symbol of God’s presence and supreme sway over king and people. This sacred coffer, with mercy-seat and cherubim of gold above, with the tables of the Law and other lesser memorials within, which had been for centuries the central point and object of Israel’s representative worship, had now been neglected for seventy years. The Philistines took it upon the defeat of Israel, but were glad to escape the visitations of God by its speedy surrender. And in comparative neglect it had long remained in the house of Amishdab at Kirjath-jearim, or Baale of Judah, ten or twelve miles northwest of Jerusalem. B.—No greater event signalized the reign of David than the removal of the Ark of the Covenant from the place of its exile in Kirjath-jearim to what was henceforth to become not only the “royal” but the “holy” city. W. Lee.

1. Chron. 15 : 1.** A tent is specially prepared by David for the reception of the Ark. Though no particulars are given, we know, from the number of servitors in the worship, and the character of the service and offerings, especially the sacrifices, that this Tabernacle must have been the centre of various and extensive temporary structures, like those of the Temple which succeeded. B.—The tabernacle which Moses had made was in Gibeah, and there, since the murder of the priests at Nob, Zadok officiated, while Abiathar acted as high-priest with David. Neither of these two could be deposed; and so there must be two tabernacles, till God Himself should set right what the sin of men had made wrong. And for this, as we believe, David looked forward to the building of a house for the God of Israel. A. E.

1. Chron. 13 : 1-6.** In befitting state David goes to bring again the Ark of God. His object in convoking so immense a representation of Israel’s chosen men was twofold. He would thus signally honor the symbol of the Divine Majesty. And he would reinculcate upon the long forgetful and careless people the solemnity and need of their appointed religious observances; he would reimpress the fact, so manifest to himself, that regard to religious duty alone gave value to other reforms, vitality and permanence to all national institutions. B.—The Ark had been in the house of Abinadab for seventy or eighty years—twenty during the Philistine oppression, forty or fifty under Samuel and Saul, and perhaps ten of David’s reign. A. F. K.

2. S. 6 : 3-7.** The Ark brought on its new carriage part of the journey. The first error, which led to all the rest, was an inconsiderate haste, which hindered their noting the simple ordinance respecting the bearing of the ark. They simply followed the last custom, though seventy years before, of the Philistines, in transporting it upon a new carriage. They had forgotten that the Levites were bidden to bear it on their shoulders, and not to touch it, lest they should die. So it was set in a new carriage, and the oxen were driven by the sons of Abinadab, in whose home, perhaps, the ark had become too familiar a thing for the reverence which was its due. We are then in some measure prepared for the sad close of David’s first undertaking with the ark. In a seeming peril, Uzzah, one of these sons, laid hold upon the ark to keep it firm. And for this error God visited instant death upon him, in the very act. This visitation of God, with all the sorer ones, of family and national destructions for great transgrestransgressions, can readily be reconciled with a wise and right judgment of God. It needs mainly that we understand the very low mental and moral culture attained by the Israelites in those ages; and that we study the long process of training which God was constrained to employ in connection with stringent ordinances and ceremonials. At this juncture they had fallen back, had lost the reverence due to God in losing all sense of his presence in symbol and ordinance. Uzzah simply showed this, as an example of the many who had forgotten Jehovah, in neglecting and holding irreverently the Ark of His presence. And now that God comes with this chief symbol of a restored religion, He must prove his presence, and must waken awe fresh in their minds, by visiting the death he had before, by Moses, specifically threatened against him that should touch the sacred symbol. Uzzah died, but God used that death to invest Himself and the institutions of His worship with a vastly higher sacredness in the estimate of all the tribes of Israel. B.

7. God smote him there for his error.** As before at Bethshemesh an act of irreverence toward the Ark was punished with death. The Ark was the symbol of His presence, and the Levitical ordinances were designed to secure the strictest reverence for it. It was to be carried by the Levites, but they might not come near until it had been covered by the priests, nor touch it except by the staves provided for the purpose, upon pain of death. The occasion was an important one. It was the first step in the inauguration of a new era of worship, in the newly-established capital of the kingdom; and if these breaches of the Divine ordinances had been left unpunished, the lessons they were intended to teach might have been neglected. Uzzah’s death was necessary for a solemn warning to David and the people. A. F. K.

1. Chron. 13 : 11-14.** Afraid and displeased, David leaves the Ark for three months in the house of Obed-Edom. Very mercifully God had dealt with David’s fault, and that of the Levites, in the matter of their common inconsideration. But David does not at once see it. Like a believer of ordinary grade, even with all his superior instruction by the Spirit, he indulged in hard feelings against God for what had been done to the heedless Uzzah. God suffers him to deposit the ark by the way, and to return home for reflection awhile. Then He sends His blessing upon the whole family of the man who had gladly received and reverently watched over the ark. Afterward He brings the fact of this blessing to the knowledge of David. B.

This event hath helped Obed-Edom to a guest he looked not for. God shall now sojourn in the house of him, in whose heart he dwelt before by a strong faith: else the man durst not have undertaken to receive that dreadful ark, which David himself feared to harbor. Oh, the courage of an honest and faithful heart! Obed-Edom knew well enough what slaughter the ark had made among the Philistines, and after that among the Bethshemites, and now he saw Uzzah lie dead before him; yet doth he not make any scruple of entertaining it. But he opens his doors with a bold cheerfulness, and notwithstanding all those terrors, bids God welcome. The God of heaven will not receive anything from men, on free cost. He will pay liberally for his lodging; a plentiful blessing upon Obed-Edom and all his household. It was an honor to that zealous Gittite, that the ark should come under his roof; yet God rewards that honor with benediction: never man was loser by true godliness.

2. S. 6: 12.** Now, David and Israel were not more affrighted with the vengeance upon Uzzah, than encouraged by the blessing of Obed-Edom. The wise God doth so order his just and merciful proceedings, that the awfulness of men may be tempered by love. Bp. H.

1. Chron. 15: 3-29; 16: 1, 2.** David at length brings the Ark of God into Jerusalem. With reflection his wrong fears and thoughts of God all gone, his frank admission that all his own doing had been wrong before, led him now to repair the previous error. “None ought,” he said, “to carry the ark of God but the Levites, for them hath the Lord chosen.” So, with a retinue of nearly a thousand priests, and “gathering all Israel,” “he went and brought up the ark of God from the house of Obed-Edom into the city of David with gladness.” With every solemn ceremonial, with every token of reverence and joy, with all instruments of melody, with multitudinous song and shouting, led by David, who laid aside his royal majesty and dress in the Divine presence, the mighty throng, with one heart and voice, rendered praise and honor to Jehovah, their nation’s God. “So they brought the ark of God, and set it in the midst of the tent David had pitched for it; and they offered burnt-offerings and peace-offerings before God.” B.

15: 26. God helped the Levites that carried it. The ark was no very great burden, that they who carried it needed any extraordinary help. But the Levites, remembering the breach upon

Uzzah, were ready to tremble when they took up the ark; but God helped them—that is, he encouraged them to it, silenced their fears, and strengthened their faith. God helped them to do it decently and well, and without making any mistake. God’s ministers that bear the vessels of the Lord have special need of Divine help in their ministrations, that God in them may be glorified and his church edified. And if God help the Levites, the people have the benefit of it. H.

27. A linen ephod.** David laid aside his royal robes and appeared in the distinctive dress of a priest. As the head and representative of “a kingdom of priests” (Ex. 19: 6), the king possessed a priestly character; and David on this occasion exercised priestly functions in directing the sacrifices, even if he did not offer them himself (verses 17, 18), and in blessing the people. A. F. K.

1. Chron. 16: 1, 2.** The ark was placed in a tent which David had prepared to receive it, and burnt-offerings and peace-offerings were then largely offered, for the first time in Jerusalem. When these religious solemnities were performed, the king “blessed the people in the name of the Lord.” Kit.—Jehovah thus returns once more to Israel, and takes up his abode in the midst of his people. The return of the Ark is not merely the bringing forth into notice of a long neglected and sacred vessel belonging to the sanctuary; it is the coming back of God himself to a people whom he had temporarily forsaken. W. H. G.—Jerusalem thus became the sanctuary as well as the capital of the kingdom. This union of the political and religious centres inaugurated a new epoch in the nation’s history. It was a visible realization of the true principle of the Theocratic Monarchy. The day on which he welcomed the Ark into Zion, his own city, as a very Advent of Jehovah to dwell in the midst of His people, was the greatest day of David’s life. From that day dates the beginning of the sanctity of “the Holy City,” round which so many sacred associations cluster, and which has become the earthly type of heaven. A. F. K.

2. S. 6: 20-23.** Michal’s reproach and David’s reply. Michal is intentionally designated the daughter of Saul here, instead of the wife of David, because on this occasion she manifested her father’s disposition rather than her husband’s. The proud daughter of Saul was offended at the fact that the king had set himself down to the level of the people. She availed herself of the shortness of the priest’s shoulder-dress to make a contemptuous remark concerning David’s dancing, as an impropriety that was unbecoming in a king. Keil and Dlitzech.

21. Before the Lord, who chose me rather than thy father, yea I will play before the Lord.** “Before the Lord” stands emphatically at the beginning of David’s answer. No service offered to the God to whom he owed all his advancement could be degrading. Thus he defends his own conduct, and at the same time he humbles Michal’s pride by alluding to Saul’s rejection. A. F. K.—22. “I will be base in mine own sight, and will think nothing too mean to stoop to for the honor of God.” In the throne of judgment, and in the field of battle, none shall do more to support the grandeur and authority of a prince than David shall; but in acts of devotion he lays aside the thoughts of majesty, humbles himself to the dust before the Lord, joins in with the meanest services done in honor of the ark, and yet thinks it no diminution to him. H.

23. David came to bless his house; Michal brings a curse upon herself. Her scorns shall make her childless to the day of her death. Barrenness was held in those times none of the least judgments. God doth so revenge David’s quarrel upon Michal, that she shall not be held worthy to bear a son to him whom she unjustly contemned. Bp. H.

1. Chron. 16: 4.** After the tabernacle and ark were established on Zion, he began that grand order of musical service which he enriched from time to time with his psalms, until it was ready for Solomon’s grander introduction into his temple. Knox.—It was the happiness of David, not only as a warrior to draw warriors round him, and as an able ruler to attract statesmen, but also, as a born musician and poet to surround himself with musicians and poets, who assisted in the production of the psalter and composed suitable melodies for the lyrics in which the king delighted. Suddenly there came upon Jerusalem the golden age of Hebrew music and song. The songs are, happily, preserved for the admiration and use of the Christian Church. It is of great importance to note well the period at which sacred song established its place in Divine worship. By the law, came neither psalm nor sacred music. Praise is united with the spirit of prophecy. Moses sang, as a prophet, over the redemption and exodus from Egypt, and sang again before his death, or better exodus to rest with God. Deborah, the prophetess, sang of victory. A company of prophets, in the days of Samuel, prophesied, as the Spirit of God moved them, “with a psaltery, a tabret, a pipe, and a harp.” So David prophesied, and Asaph and Heman “prophesied and sang.” It was a time of the operation of the Spirit of God, in which sweet song obtained a leading place in the religious service. It was the time of the kingdom, too, a decided advance on that of Moses and the Law. The throne of David was established in grace, and secured by a covenant of promise. Then, and not till then, was heard the voice of praise in the courts of the house of the Lord. Why is it that the Christian Church has had, from the beginning, impulse and capacity for sacred song? It is because the Spirit of God has been poured out, and because Christ reigns in grace, and “sings praise in the midst of the Church.” It is meet that there should be a continual offering of the sacrifice of praise from every Christian assembly. D. F.

7-36. We have here the thanksgiving psalm which David, by the Spirit, composed, and delivered to the chief musician, to be sung upon occasion of the public entry the ark made into the tent prepared for it. H.—It is so closely and beautifully connected in its various parts, as to give the impression of one whole, parts of which may afterward have been inserted in different Psalms, just as similar adaptations are found in other parts of the Psalter (compare, for example, Ps. 40: 17, etc., with Ps. 70). Whatever may be thought of its original form, this “Psalm” of eight stanzas, as given in the Book of Chronicles, is one of the grandest hymns in Holy Scripture. From first to last the hymn breathes a missionary spirit, far beyond any narrow and merely national aspirations.

The placing of the Ark in the capital of Israel, thus making it “the city of God,” was an event not only of deep national but of such typical importance, that it is frequently referred to in the sacred songs of the sanctuary. A. E.—There are many Psalms to be referred to the removal of the ark to Jerusalem, both on the ground of tradition and of their own internal evidence. At the head of these is the 132d, in which David in his own name describes the removal of the ark from the first desire of his heart to its final accomplishment, records God’s eternal covenant with him and his house, and celebrates Jehovah’s choice of Zion for his abode. The 68th is equally suitable for the first removal of the ark; it begins with the words appointed by Moses to be sung when the ark was lifted, “Let God arise, let his enemies be scattered,” and it advances from the record of victory after victory to the final establishment of God’s house at Jerusalem, and the prediction of the worship He should receive from all nations of the earth. The 24th marks the entrance of the ark into the citadel of Zion by its grand refrain, “Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in” words which clearly set forth the idea which runs through all these psalms, of victory as well as praise. They celebrate not only the inauguration of the place of religious worship, but the installation of Jehovah, the glorious King, in the citadel from which he shall still go forth to conquer all the world. The 96th, 105th, 106th, are probably the full form, adapted to the Temple service, of the Psalm which David delivered to Asaph and his brethren at the close of this great ceremony. P. S.

Truths suggested by the incidents under review. (1) The disuse of God’s Word and the neglect of His worship always go together. Each leads to the other, and both lead, through heedlessness, to irreverence and disobedience. These in their turn bring results of unhappiness. (2) God’s work must be done in His way, to the letter where He gives a literal command. His cause cannot be advanced, will be hindered, by any other way. Nor will He suffer men to judge of right or wrong, when he has clearly spoken. (3) God’s people sometimes misinterpret His dealings, and cherish hard thoughts concerning his doings. But even then He will not judge them harshly. He will give them time for reflection, and will help them back to right thinking and feeling by gentler and instructive Providences. (4) As individual piety brings the largest personal blessings, so household piety invariably ensures the best of household blessings. Where God’s presence is always desired and welcomed, where fidelity to the covenant is regarded and faith in the Covenant-Maker is firmly cherished, and where the incense of the family altar keeps up its heavenward ascent throughout the day, like the incense flame of old, there God abides. Every such household may share a kindred blessing with that bestowed on the family of Obed-Edom. (5) Joy underlies all true worship. It was a leading characteristic of the Old Testament service; instruments, and even dancing before the Lord, were only an allowed expression of a holy enthusiasm and gladness. So joy belongs equally to the spiritual worship of the New Testament. Its hallowed and beautiful ministry should be oftener invoked, and more heartily responded to, in all the services of private and public devotion. B.

DAVID’S DESIRE TO BUILD A HOUSE FOR JEHOVAH. GOD’S MESSAGE BY NATHAN. THE GREAT COVENANT PROMISE. DAVID’S GRATEFUL PRAISE AND PRAYER.