1 Chronicles 29

1 Chronicles 29:1

The Ark Is Brought to Sion

To bring the ark to Sion, David now gives the right orders (1 Chronicles 15:2). Here, as king of God’s people, he takes responsibility in religious matters. On him rests the duty to lead God’s people in the right way in honoring the LORD.

He acknowledges that things went wrong last time because they “did not seek Him according to the ordinance” (1 Chronicles 15:13). The ordinance is that no one but the Levites may transport the ark and that they must do so by “carrying” it (1 Chronicles 15:2; 1 Chronicles 15:15; Numbers 7:9). It is not enough that we do what is good, but it is also important to do it in the right way, the lawful way (cf. 2 Timothy 2:5).

David involves “all Israel” in the bringing up of the ark to Jerusalem (1 Chronicles 15:3). For us it means that all believers have a duty to give the Lord Jesus the place that is rightfully His in the meeting. For the actual replacement of the ark, David mobilizes the priests and the Levites, called by name and number (1 Chronicles 15:4-10). David determines in every respect how and by whom the transport should take place.

Two priests are mentioned (1 Chronicles 15:11). They come from the two lines of the remaining sons of Aaron, Eleazar and Ithamar (Leviticus 10:1; 6). Zadok is a descendant of Aaron via Eleazar, and Abiathar is a descendant of Aaron via Ithamar. The priesthood will continue through Zadok according to God’s thoughts. We see this later during the reign of Solomon and also in the temple service in the kingdom of peace which is described in the book of Ezekiel (Ezekiel 40:46; Ezekiel 43:19; Ezekiel 44:15; Ezekiel 48:11).

David also speaks about the condition, the spiritual preparation for the task (1 Chronicles 15:12). This preparation has been neglected the first time and has been the cause of God having to inflict a heavy blow on them. The condition is that those who occupy themselves with the ark must consecrate themselves. As a result, they will be kept from a second heavy blow. The positive aspect is that they will experience the joy of the LORD.

Consecration means that they separate themselves from any form of uncleanness. If we want to enjoy the blessing of the Lord’s presence, we will have to “cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God” (2 Corinthians 7:1).

After the priests have done what is asked of them, they go to pick up the ark (1 Chronicles 15:14). Then the ark is carried in the manner prescribed by the LORD, which is on the shoulders of the Levites (1 Chronicles 15:15). The shoulders of the Levites are a better means of transport than the strongest and most beautiful cart. We see in it the picture that God has entrusted the glory of the Lord Jesus to the hands of His servants, to their responsibility.

In carrying the ark on the shoulders of the Levites we can also think of the Divine power that works in His servants (Ephesians 3:20). Levites represent the gifts of the Lord Jesus to the church and in this context perhaps especially the teachers (Ephesians 4:11). The power of God’s Spirit gives them the spiritual ability to uphold the glory of Christ in all its riches and to show it before the eyes of God’s people.

Bringing the ark to Sion is important for three reasons:

1. It means that Sion is the place where the LORD wants His Name to dwell. That is the place we must look for. Then we find the ark. For us it means that we find the Lord Jesus in the place where He is central and the service is done in accordance with His Word, because of Him the ark is a picture.

2. The ark was carried away into exile and is now returning from it under the guidance of David. In Scripture we read four times about an exile: a. Israel in Egypt, b. the ark with the Philistines, c. the two tribes in Babylonian exile and d. the exile that Israel is currently in.

Each time the deliverance from exile means that the people, or a remnant, return to the land. a1. We see that it happens for Israel when the people led by Moses leave Egypt to go to the promised land. b1. We see it here when David brings the ark to Jerusalem. c1. Later we see it when a remnant from the two tribes led by Zerubbabel from the Babylonian exile return to Israel. d1. We will still see it when the current exile will end with a return to the land through the coming of the Messiah.

3. The name of Christ is uniquely linked to Sion by David bringing up the ark to that place. Sion also represents grace (Hebrews 12:22a). This mountain contrasts with Mount Sinai (Galatians 4:25; Hebrews 12:18-21), the mountain which is a symbol of man under the law. From now on, the history of Israel will be dominated by Sion, although here literally by the law as well. But fundamentally God acts on the basis of grace through the ark, through David and through Zadok. These three we find combined in the Lord Jesus.

Four names are used for the ark. This can be compared with the content of the four Gospels:

1. “The ark of the LORD” (1 Chronicles 15:12) we see in the Gospel according to Matthew. This name reminds us that God keeps His promises by letting the prophetic word come true in the King of Israel.

2. In Exodus the ark is also called ‘the ark of the testimony’ (Exodus 25:22). We see this in the Gospel according to Mark, in which the Lord Jesus is presented as the Servant and Witness of God.

3. “The ark of the LORD’s covenant” (1 Chronicles 15:25) is seen in the Lord Jesus as the Gospel according to Luke describes Him. The Lord Jesus as the true Man, the Man according to God’s thoughts, is the foundation of the new covenant as the expression of God’s lovingkindness in Christ toward man.

4. The Gospel according to John shows us “the ark of God” (1 Chronicles 15:24). John presents the Lord Jesus as the Son of God.

These four aspects we may see when we meet at the place where He is in the midst. He is the true center of the meeting of the church where the hearts go out to Him in His great beauty.

1 Chronicles 29:2

The Ark Is Brought to Sion

To bring the ark to Sion, David now gives the right orders (1 Chronicles 15:2). Here, as king of God’s people, he takes responsibility in religious matters. On him rests the duty to lead God’s people in the right way in honoring the LORD.

He acknowledges that things went wrong last time because they “did not seek Him according to the ordinance” (1 Chronicles 15:13). The ordinance is that no one but the Levites may transport the ark and that they must do so by “carrying” it (1 Chronicles 15:2; 1 Chronicles 15:15; Numbers 7:9). It is not enough that we do what is good, but it is also important to do it in the right way, the lawful way (cf. 2 Timothy 2:5).

David involves “all Israel” in the bringing up of the ark to Jerusalem (1 Chronicles 15:3). For us it means that all believers have a duty to give the Lord Jesus the place that is rightfully His in the meeting. For the actual replacement of the ark, David mobilizes the priests and the Levites, called by name and number (1 Chronicles 15:4-10). David determines in every respect how and by whom the transport should take place.

Two priests are mentioned (1 Chronicles 15:11). They come from the two lines of the remaining sons of Aaron, Eleazar and Ithamar (Leviticus 10:1; 6). Zadok is a descendant of Aaron via Eleazar, and Abiathar is a descendant of Aaron via Ithamar. The priesthood will continue through Zadok according to God’s thoughts. We see this later during the reign of Solomon and also in the temple service in the kingdom of peace which is described in the book of Ezekiel (Ezekiel 40:46; Ezekiel 43:19; Ezekiel 44:15; Ezekiel 48:11).

David also speaks about the condition, the spiritual preparation for the task (1 Chronicles 15:12). This preparation has been neglected the first time and has been the cause of God having to inflict a heavy blow on them. The condition is that those who occupy themselves with the ark must consecrate themselves. As a result, they will be kept from a second heavy blow. The positive aspect is that they will experience the joy of the LORD.

Consecration means that they separate themselves from any form of uncleanness. If we want to enjoy the blessing of the Lord’s presence, we will have to “cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God” (2 Corinthians 7:1).

After the priests have done what is asked of them, they go to pick up the ark (1 Chronicles 15:14). Then the ark is carried in the manner prescribed by the LORD, which is on the shoulders of the Levites (1 Chronicles 15:15). The shoulders of the Levites are a better means of transport than the strongest and most beautiful cart. We see in it the picture that God has entrusted the glory of the Lord Jesus to the hands of His servants, to their responsibility.

In carrying the ark on the shoulders of the Levites we can also think of the Divine power that works in His servants (Ephesians 3:20). Levites represent the gifts of the Lord Jesus to the church and in this context perhaps especially the teachers (Ephesians 4:11). The power of God’s Spirit gives them the spiritual ability to uphold the glory of Christ in all its riches and to show it before the eyes of God’s people.

Bringing the ark to Sion is important for three reasons:

1. It means that Sion is the place where the LORD wants His Name to dwell. That is the place we must look for. Then we find the ark. For us it means that we find the Lord Jesus in the place where He is central and the service is done in accordance with His Word, because of Him the ark is a picture.

2. The ark was carried away into exile and is now returning from it under the guidance of David. In Scripture we read four times about an exile: a. Israel in Egypt, b. the ark with the Philistines, c. the two tribes in Babylonian exile and d. the exile that Israel is currently in.

Each time the deliverance from exile means that the people, or a remnant, return to the land. a1. We see that it happens for Israel when the people led by Moses leave Egypt to go to the promised land. b1. We see it here when David brings the ark to Jerusalem. c1. Later we see it when a remnant from the two tribes led by Zerubbabel from the Babylonian exile return to Israel. d1. We will still see it when the current exile will end with a return to the land through the coming of the Messiah.

3. The name of Christ is uniquely linked to Sion by David bringing up the ark to that place. Sion also represents grace (Hebrews 12:22a). This mountain contrasts with Mount Sinai (Galatians 4:25; Hebrews 12:18-21), the mountain which is a symbol of man under the law. From now on, the history of Israel will be dominated by Sion, although here literally by the law as well. But fundamentally God acts on the basis of grace through the ark, through David and through Zadok. These three we find combined in the Lord Jesus.

Four names are used for the ark. This can be compared with the content of the four Gospels:

1. “The ark of the LORD” (1 Chronicles 15:12) we see in the Gospel according to Matthew. This name reminds us that God keeps His promises by letting the prophetic word come true in the King of Israel.

2. In Exodus the ark is also called ‘the ark of the testimony’ (Exodus 25:22). We see this in the Gospel according to Mark, in which the Lord Jesus is presented as the Servant and Witness of God.

3. “The ark of the LORD’s covenant” (1 Chronicles 15:25) is seen in the Lord Jesus as the Gospel according to Luke describes Him. The Lord Jesus as the true Man, the Man according to God’s thoughts, is the foundation of the new covenant as the expression of God’s lovingkindness in Christ toward man.

4. The Gospel according to John shows us “the ark of God” (1 Chronicles 15:24). John presents the Lord Jesus as the Son of God.

These four aspects we may see when we meet at the place where He is in the midst. He is the true center of the meeting of the church where the hearts go out to Him in His great beauty.

1 Chronicles 29:3

The Ark Is Brought to Sion

To bring the ark to Sion, David now gives the right orders (1 Chronicles 15:2). Here, as king of God’s people, he takes responsibility in religious matters. On him rests the duty to lead God’s people in the right way in honoring the LORD.

He acknowledges that things went wrong last time because they “did not seek Him according to the ordinance” (1 Chronicles 15:13). The ordinance is that no one but the Levites may transport the ark and that they must do so by “carrying” it (1 Chronicles 15:2; 1 Chronicles 15:15; Numbers 7:9). It is not enough that we do what is good, but it is also important to do it in the right way, the lawful way (cf. 2 Timothy 2:5).

David involves “all Israel” in the bringing up of the ark to Jerusalem (1 Chronicles 15:3). For us it means that all believers have a duty to give the Lord Jesus the place that is rightfully His in the meeting. For the actual replacement of the ark, David mobilizes the priests and the Levites, called by name and number (1 Chronicles 15:4-10). David determines in every respect how and by whom the transport should take place.

Two priests are mentioned (1 Chronicles 15:11). They come from the two lines of the remaining sons of Aaron, Eleazar and Ithamar (Leviticus 10:1; 6). Zadok is a descendant of Aaron via Eleazar, and Abiathar is a descendant of Aaron via Ithamar. The priesthood will continue through Zadok according to God’s thoughts. We see this later during the reign of Solomon and also in the temple service in the kingdom of peace which is described in the book of Ezekiel (Ezekiel 40:46; Ezekiel 43:19; Ezekiel 44:15; Ezekiel 48:11).

David also speaks about the condition, the spiritual preparation for the task (1 Chronicles 15:12). This preparation has been neglected the first time and has been the cause of God having to inflict a heavy blow on them. The condition is that those who occupy themselves with the ark must consecrate themselves. As a result, they will be kept from a second heavy blow. The positive aspect is that they will experience the joy of the LORD.

Consecration means that they separate themselves from any form of uncleanness. If we want to enjoy the blessing of the Lord’s presence, we will have to “cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God” (2 Corinthians 7:1).

After the priests have done what is asked of them, they go to pick up the ark (1 Chronicles 15:14). Then the ark is carried in the manner prescribed by the LORD, which is on the shoulders of the Levites (1 Chronicles 15:15). The shoulders of the Levites are a better means of transport than the strongest and most beautiful cart. We see in it the picture that God has entrusted the glory of the Lord Jesus to the hands of His servants, to their responsibility.

In carrying the ark on the shoulders of the Levites we can also think of the Divine power that works in His servants (Ephesians 3:20). Levites represent the gifts of the Lord Jesus to the church and in this context perhaps especially the teachers (Ephesians 4:11). The power of God’s Spirit gives them the spiritual ability to uphold the glory of Christ in all its riches and to show it before the eyes of God’s people.

Bringing the ark to Sion is important for three reasons:

1. It means that Sion is the place where the LORD wants His Name to dwell. That is the place we must look for. Then we find the ark. For us it means that we find the Lord Jesus in the place where He is central and the service is done in accordance with His Word, because of Him the ark is a picture.

2. The ark was carried away into exile and is now returning from it under the guidance of David. In Scripture we read four times about an exile: a. Israel in Egypt, b. the ark with the Philistines, c. the two tribes in Babylonian exile and d. the exile that Israel is currently in.

Each time the deliverance from exile means that the people, or a remnant, return to the land. a1. We see that it happens for Israel when the people led by Moses leave Egypt to go to the promised land. b1. We see it here when David brings the ark to Jerusalem. c1. Later we see it when a remnant from the two tribes led by Zerubbabel from the Babylonian exile return to Israel. d1. We will still see it when the current exile will end with a return to the land through the coming of the Messiah.

3. The name of Christ is uniquely linked to Sion by David bringing up the ark to that place. Sion also represents grace (Hebrews 12:22a). This mountain contrasts with Mount Sinai (Galatians 4:25; Hebrews 12:18-21), the mountain which is a symbol of man under the law. From now on, the history of Israel will be dominated by Sion, although here literally by the law as well. But fundamentally God acts on the basis of grace through the ark, through David and through Zadok. These three we find combined in the Lord Jesus.

Four names are used for the ark. This can be compared with the content of the four Gospels:

1. “The ark of the LORD” (1 Chronicles 15:12) we see in the Gospel according to Matthew. This name reminds us that God keeps His promises by letting the prophetic word come true in the King of Israel.

2. In Exodus the ark is also called ‘the ark of the testimony’ (Exodus 25:22). We see this in the Gospel according to Mark, in which the Lord Jesus is presented as the Servant and Witness of God.

3. “The ark of the LORD’s covenant” (1 Chronicles 15:25) is seen in the Lord Jesus as the Gospel according to Luke describes Him. The Lord Jesus as the true Man, the Man according to God’s thoughts, is the foundation of the new covenant as the expression of God’s lovingkindness in Christ toward man.

4. The Gospel according to John shows us “the ark of God” (1 Chronicles 15:24). John presents the Lord Jesus as the Son of God.

These four aspects we may see when we meet at the place where He is in the midst. He is the true center of the meeting of the church where the hearts go out to Him in His great beauty.

1 Chronicles 29:4

The Ark Is Brought to Sion

To bring the ark to Sion, David now gives the right orders (1 Chronicles 15:2). Here, as king of God’s people, he takes responsibility in religious matters. On him rests the duty to lead God’s people in the right way in honoring the LORD.

He acknowledges that things went wrong last time because they “did not seek Him according to the ordinance” (1 Chronicles 15:13). The ordinance is that no one but the Levites may transport the ark and that they must do so by “carrying” it (1 Chronicles 15:2; 1 Chronicles 15:15; Numbers 7:9). It is not enough that we do what is good, but it is also important to do it in the right way, the lawful way (cf. 2 Timothy 2:5).

David involves “all Israel” in the bringing up of the ark to Jerusalem (1 Chronicles 15:3). For us it means that all believers have a duty to give the Lord Jesus the place that is rightfully His in the meeting. For the actual replacement of the ark, David mobilizes the priests and the Levites, called by name and number (1 Chronicles 15:4-10). David determines in every respect how and by whom the transport should take place.

Two priests are mentioned (1 Chronicles 15:11). They come from the two lines of the remaining sons of Aaron, Eleazar and Ithamar (Leviticus 10:1; 6). Zadok is a descendant of Aaron via Eleazar, and Abiathar is a descendant of Aaron via Ithamar. The priesthood will continue through Zadok according to God’s thoughts. We see this later during the reign of Solomon and also in the temple service in the kingdom of peace which is described in the book of Ezekiel (Ezekiel 40:46; Ezekiel 43:19; Ezekiel 44:15; Ezekiel 48:11).

David also speaks about the condition, the spiritual preparation for the task (1 Chronicles 15:12). This preparation has been neglected the first time and has been the cause of God having to inflict a heavy blow on them. The condition is that those who occupy themselves with the ark must consecrate themselves. As a result, they will be kept from a second heavy blow. The positive aspect is that they will experience the joy of the LORD.

Consecration means that they separate themselves from any form of uncleanness. If we want to enjoy the blessing of the Lord’s presence, we will have to “cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God” (2 Corinthians 7:1).

After the priests have done what is asked of them, they go to pick up the ark (1 Chronicles 15:14). Then the ark is carried in the manner prescribed by the LORD, which is on the shoulders of the Levites (1 Chronicles 15:15). The shoulders of the Levites are a better means of transport than the strongest and most beautiful cart. We see in it the picture that God has entrusted the glory of the Lord Jesus to the hands of His servants, to their responsibility.

In carrying the ark on the shoulders of the Levites we can also think of the Divine power that works in His servants (Ephesians 3:20). Levites represent the gifts of the Lord Jesus to the church and in this context perhaps especially the teachers (Ephesians 4:11). The power of God’s Spirit gives them the spiritual ability to uphold the glory of Christ in all its riches and to show it before the eyes of God’s people.

Bringing the ark to Sion is important for three reasons:

1. It means that Sion is the place where the LORD wants His Name to dwell. That is the place we must look for. Then we find the ark. For us it means that we find the Lord Jesus in the place where He is central and the service is done in accordance with His Word, because of Him the ark is a picture.

2. The ark was carried away into exile and is now returning from it under the guidance of David. In Scripture we read four times about an exile: a. Israel in Egypt, b. the ark with the Philistines, c. the two tribes in Babylonian exile and d. the exile that Israel is currently in.

Each time the deliverance from exile means that the people, or a remnant, return to the land. a1. We see that it happens for Israel when the people led by Moses leave Egypt to go to the promised land. b1. We see it here when David brings the ark to Jerusalem. c1. Later we see it when a remnant from the two tribes led by Zerubbabel from the Babylonian exile return to Israel. d1. We will still see it when the current exile will end with a return to the land through the coming of the Messiah.

3. The name of Christ is uniquely linked to Sion by David bringing up the ark to that place. Sion also represents grace (Hebrews 12:22a). This mountain contrasts with Mount Sinai (Galatians 4:25; Hebrews 12:18-21), the mountain which is a symbol of man under the law. From now on, the history of Israel will be dominated by Sion, although here literally by the law as well. But fundamentally God acts on the basis of grace through the ark, through David and through Zadok. These three we find combined in the Lord Jesus.

Four names are used for the ark. This can be compared with the content of the four Gospels:

1. “The ark of the LORD” (1 Chronicles 15:12) we see in the Gospel according to Matthew. This name reminds us that God keeps His promises by letting the prophetic word come true in the King of Israel.

2. In Exodus the ark is also called ‘the ark of the testimony’ (Exodus 25:22). We see this in the Gospel according to Mark, in which the Lord Jesus is presented as the Servant and Witness of God.

3. “The ark of the LORD’s covenant” (1 Chronicles 15:25) is seen in the Lord Jesus as the Gospel according to Luke describes Him. The Lord Jesus as the true Man, the Man according to God’s thoughts, is the foundation of the new covenant as the expression of God’s lovingkindness in Christ toward man.

4. The Gospel according to John shows us “the ark of God” (1 Chronicles 15:24). John presents the Lord Jesus as the Son of God.

These four aspects we may see when we meet at the place where He is in the midst. He is the true center of the meeting of the church where the hearts go out to Him in His great beauty.

1 Chronicles 29:5

The Ark Is Brought to Sion

To bring the ark to Sion, David now gives the right orders (1 Chronicles 15:2). Here, as king of God’s people, he takes responsibility in religious matters. On him rests the duty to lead God’s people in the right way in honoring the LORD.

He acknowledges that things went wrong last time because they “did not seek Him according to the ordinance” (1 Chronicles 15:13). The ordinance is that no one but the Levites may transport the ark and that they must do so by “carrying” it (1 Chronicles 15:2; 1 Chronicles 15:15; Numbers 7:9). It is not enough that we do what is good, but it is also important to do it in the right way, the lawful way (cf. 2 Timothy 2:5).

David involves “all Israel” in the bringing up of the ark to Jerusalem (1 Chronicles 15:3). For us it means that all believers have a duty to give the Lord Jesus the place that is rightfully His in the meeting. For the actual replacement of the ark, David mobilizes the priests and the Levites, called by name and number (1 Chronicles 15:4-10). David determines in every respect how and by whom the transport should take place.

Two priests are mentioned (1 Chronicles 15:11). They come from the two lines of the remaining sons of Aaron, Eleazar and Ithamar (Leviticus 10:1; 6). Zadok is a descendant of Aaron via Eleazar, and Abiathar is a descendant of Aaron via Ithamar. The priesthood will continue through Zadok according to God’s thoughts. We see this later during the reign of Solomon and also in the temple service in the kingdom of peace which is described in the book of Ezekiel (Ezekiel 40:46; Ezekiel 43:19; Ezekiel 44:15; Ezekiel 48:11).

David also speaks about the condition, the spiritual preparation for the task (1 Chronicles 15:12). This preparation has been neglected the first time and has been the cause of God having to inflict a heavy blow on them. The condition is that those who occupy themselves with the ark must consecrate themselves. As a result, they will be kept from a second heavy blow. The positive aspect is that they will experience the joy of the LORD.

Consecration means that they separate themselves from any form of uncleanness. If we want to enjoy the blessing of the Lord’s presence, we will have to “cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God” (2 Corinthians 7:1).

After the priests have done what is asked of them, they go to pick up the ark (1 Chronicles 15:14). Then the ark is carried in the manner prescribed by the LORD, which is on the shoulders of the Levites (1 Chronicles 15:15). The shoulders of the Levites are a better means of transport than the strongest and most beautiful cart. We see in it the picture that God has entrusted the glory of the Lord Jesus to the hands of His servants, to their responsibility.

In carrying the ark on the shoulders of the Levites we can also think of the Divine power that works in His servants (Ephesians 3:20). Levites represent the gifts of the Lord Jesus to the church and in this context perhaps especially the teachers (Ephesians 4:11). The power of God’s Spirit gives them the spiritual ability to uphold the glory of Christ in all its riches and to show it before the eyes of God’s people.

Bringing the ark to Sion is important for three reasons:

1. It means that Sion is the place where the LORD wants His Name to dwell. That is the place we must look for. Then we find the ark. For us it means that we find the Lord Jesus in the place where He is central and the service is done in accordance with His Word, because of Him the ark is a picture.

2. The ark was carried away into exile and is now returning from it under the guidance of David. In Scripture we read four times about an exile: a. Israel in Egypt, b. the ark with the Philistines, c. the two tribes in Babylonian exile and d. the exile that Israel is currently in.

Each time the deliverance from exile means that the people, or a remnant, return to the land. a1. We see that it happens for Israel when the people led by Moses leave Egypt to go to the promised land. b1. We see it here when David brings the ark to Jerusalem. c1. Later we see it when a remnant from the two tribes led by Zerubbabel from the Babylonian exile return to Israel. d1. We will still see it when the current exile will end with a return to the land through the coming of the Messiah.

3. The name of Christ is uniquely linked to Sion by David bringing up the ark to that place. Sion also represents grace (Hebrews 12:22a). This mountain contrasts with Mount Sinai (Galatians 4:25; Hebrews 12:18-21), the mountain which is a symbol of man under the law. From now on, the history of Israel will be dominated by Sion, although here literally by the law as well. But fundamentally God acts on the basis of grace through the ark, through David and through Zadok. These three we find combined in the Lord Jesus.

Four names are used for the ark. This can be compared with the content of the four Gospels:

1. “The ark of the LORD” (1 Chronicles 15:12) we see in the Gospel according to Matthew. This name reminds us that God keeps His promises by letting the prophetic word come true in the King of Israel.

2. In Exodus the ark is also called ‘the ark of the testimony’ (Exodus 25:22). We see this in the Gospel according to Mark, in which the Lord Jesus is presented as the Servant and Witness of God.

3. “The ark of the LORD’s covenant” (1 Chronicles 15:25) is seen in the Lord Jesus as the Gospel according to Luke describes Him. The Lord Jesus as the true Man, the Man according to God’s thoughts, is the foundation of the new covenant as the expression of God’s lovingkindness in Christ toward man.

4. The Gospel according to John shows us “the ark of God” (1 Chronicles 15:24). John presents the Lord Jesus as the Son of God.

These four aspects we may see when we meet at the place where He is in the midst. He is the true center of the meeting of the church where the hearts go out to Him in His great beauty.

1 Chronicles 29:6

The Ark Is Brought to Sion

To bring the ark to Sion, David now gives the right orders (1 Chronicles 15:2). Here, as king of God’s people, he takes responsibility in religious matters. On him rests the duty to lead God’s people in the right way in honoring the LORD.

He acknowledges that things went wrong last time because they “did not seek Him according to the ordinance” (1 Chronicles 15:13). The ordinance is that no one but the Levites may transport the ark and that they must do so by “carrying” it (1 Chronicles 15:2; 1 Chronicles 15:15; Numbers 7:9). It is not enough that we do what is good, but it is also important to do it in the right way, the lawful way (cf. 2 Timothy 2:5).

David involves “all Israel” in the bringing up of the ark to Jerusalem (1 Chronicles 15:3). For us it means that all believers have a duty to give the Lord Jesus the place that is rightfully His in the meeting. For the actual replacement of the ark, David mobilizes the priests and the Levites, called by name and number (1 Chronicles 15:4-10). David determines in every respect how and by whom the transport should take place.

Two priests are mentioned (1 Chronicles 15:11). They come from the two lines of the remaining sons of Aaron, Eleazar and Ithamar (Leviticus 10:1; 6). Zadok is a descendant of Aaron via Eleazar, and Abiathar is a descendant of Aaron via Ithamar. The priesthood will continue through Zadok according to God’s thoughts. We see this later during the reign of Solomon and also in the temple service in the kingdom of peace which is described in the book of Ezekiel (Ezekiel 40:46; Ezekiel 43:19; Ezekiel 44:15; Ezekiel 48:11).

David also speaks about the condition, the spiritual preparation for the task (1 Chronicles 15:12). This preparation has been neglected the first time and has been the cause of God having to inflict a heavy blow on them. The condition is that those who occupy themselves with the ark must consecrate themselves. As a result, they will be kept from a second heavy blow. The positive aspect is that they will experience the joy of the LORD.

Consecration means that they separate themselves from any form of uncleanness. If we want to enjoy the blessing of the Lord’s presence, we will have to “cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God” (2 Corinthians 7:1).

After the priests have done what is asked of them, they go to pick up the ark (1 Chronicles 15:14). Then the ark is carried in the manner prescribed by the LORD, which is on the shoulders of the Levites (1 Chronicles 15:15). The shoulders of the Levites are a better means of transport than the strongest and most beautiful cart. We see in it the picture that God has entrusted the glory of the Lord Jesus to the hands of His servants, to their responsibility.

In carrying the ark on the shoulders of the Levites we can also think of the Divine power that works in His servants (Ephesians 3:20). Levites represent the gifts of the Lord Jesus to the church and in this context perhaps especially the teachers (Ephesians 4:11). The power of God’s Spirit gives them the spiritual ability to uphold the glory of Christ in all its riches and to show it before the eyes of God’s people.

Bringing the ark to Sion is important for three reasons:

1. It means that Sion is the place where the LORD wants His Name to dwell. That is the place we must look for. Then we find the ark. For us it means that we find the Lord Jesus in the place where He is central and the service is done in accordance with His Word, because of Him the ark is a picture.

2. The ark was carried away into exile and is now returning from it under the guidance of David. In Scripture we read four times about an exile: a. Israel in Egypt, b. the ark with the Philistines, c. the two tribes in Babylonian exile and d. the exile that Israel is currently in.

Each time the deliverance from exile means that the people, or a remnant, return to the land. a1. We see that it happens for Israel when the people led by Moses leave Egypt to go to the promised land. b1. We see it here when David brings the ark to Jerusalem. c1. Later we see it when a remnant from the two tribes led by Zerubbabel from the Babylonian exile return to Israel. d1. We will still see it when the current exile will end with a return to the land through the coming of the Messiah.

3. The name of Christ is uniquely linked to Sion by David bringing up the ark to that place. Sion also represents grace (Hebrews 12:22a). This mountain contrasts with Mount Sinai (Galatians 4:25; Hebrews 12:18-21), the mountain which is a symbol of man under the law. From now on, the history of Israel will be dominated by Sion, although here literally by the law as well. But fundamentally God acts on the basis of grace through the ark, through David and through Zadok. These three we find combined in the Lord Jesus.

Four names are used for the ark. This can be compared with the content of the four Gospels:

1. “The ark of the LORD” (1 Chronicles 15:12) we see in the Gospel according to Matthew. This name reminds us that God keeps His promises by letting the prophetic word come true in the King of Israel.

2. In Exodus the ark is also called ‘the ark of the testimony’ (Exodus 25:22). We see this in the Gospel according to Mark, in which the Lord Jesus is presented as the Servant and Witness of God.

3. “The ark of the LORD’s covenant” (1 Chronicles 15:25) is seen in the Lord Jesus as the Gospel according to Luke describes Him. The Lord Jesus as the true Man, the Man according to God’s thoughts, is the foundation of the new covenant as the expression of God’s lovingkindness in Christ toward man.

4. The Gospel according to John shows us “the ark of God” (1 Chronicles 15:24). John presents the Lord Jesus as the Son of God.

These four aspects we may see when we meet at the place where He is in the midst. He is the true center of the meeting of the church where the hearts go out to Him in His great beauty.

1 Chronicles 29:7

The Ark Is Brought to Sion

To bring the ark to Sion, David now gives the right orders (1 Chronicles 15:2). Here, as king of God’s people, he takes responsibility in religious matters. On him rests the duty to lead God’s people in the right way in honoring the LORD.

He acknowledges that things went wrong last time because they “did not seek Him according to the ordinance” (1 Chronicles 15:13). The ordinance is that no one but the Levites may transport the ark and that they must do so by “carrying” it (1 Chronicles 15:2; 1 Chronicles 15:15; Numbers 7:9). It is not enough that we do what is good, but it is also important to do it in the right way, the lawful way (cf. 2 Timothy 2:5).

David involves “all Israel” in the bringing up of the ark to Jerusalem (1 Chronicles 15:3). For us it means that all believers have a duty to give the Lord Jesus the place that is rightfully His in the meeting. For the actual replacement of the ark, David mobilizes the priests and the Levites, called by name and number (1 Chronicles 15:4-10). David determines in every respect how and by whom the transport should take place.

Two priests are mentioned (1 Chronicles 15:11). They come from the two lines of the remaining sons of Aaron, Eleazar and Ithamar (Leviticus 10:1; 6). Zadok is a descendant of Aaron via Eleazar, and Abiathar is a descendant of Aaron via Ithamar. The priesthood will continue through Zadok according to God’s thoughts. We see this later during the reign of Solomon and also in the temple service in the kingdom of peace which is described in the book of Ezekiel (Ezekiel 40:46; Ezekiel 43:19; Ezekiel 44:15; Ezekiel 48:11).

David also speaks about the condition, the spiritual preparation for the task (1 Chronicles 15:12). This preparation has been neglected the first time and has been the cause of God having to inflict a heavy blow on them. The condition is that those who occupy themselves with the ark must consecrate themselves. As a result, they will be kept from a second heavy blow. The positive aspect is that they will experience the joy of the LORD.

Consecration means that they separate themselves from any form of uncleanness. If we want to enjoy the blessing of the Lord’s presence, we will have to “cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God” (2 Corinthians 7:1).

After the priests have done what is asked of them, they go to pick up the ark (1 Chronicles 15:14). Then the ark is carried in the manner prescribed by the LORD, which is on the shoulders of the Levites (1 Chronicles 15:15). The shoulders of the Levites are a better means of transport than the strongest and most beautiful cart. We see in it the picture that God has entrusted the glory of the Lord Jesus to the hands of His servants, to their responsibility.

In carrying the ark on the shoulders of the Levites we can also think of the Divine power that works in His servants (Ephesians 3:20). Levites represent the gifts of the Lord Jesus to the church and in this context perhaps especially the teachers (Ephesians 4:11). The power of God’s Spirit gives them the spiritual ability to uphold the glory of Christ in all its riches and to show it before the eyes of God’s people.

Bringing the ark to Sion is important for three reasons:

1. It means that Sion is the place where the LORD wants His Name to dwell. That is the place we must look for. Then we find the ark. For us it means that we find the Lord Jesus in the place where He is central and the service is done in accordance with His Word, because of Him the ark is a picture.

2. The ark was carried away into exile and is now returning from it under the guidance of David. In Scripture we read four times about an exile: a. Israel in Egypt, b. the ark with the Philistines, c. the two tribes in Babylonian exile and d. the exile that Israel is currently in.

Each time the deliverance from exile means that the people, or a remnant, return to the land. a1. We see that it happens for Israel when the people led by Moses leave Egypt to go to the promised land. b1. We see it here when David brings the ark to Jerusalem. c1. Later we see it when a remnant from the two tribes led by Zerubbabel from the Babylonian exile return to Israel. d1. We will still see it when the current exile will end with a return to the land through the coming of the Messiah.

3. The name of Christ is uniquely linked to Sion by David bringing up the ark to that place. Sion also represents grace (Hebrews 12:22a). This mountain contrasts with Mount Sinai (Galatians 4:25; Hebrews 12:18-21), the mountain which is a symbol of man under the law. From now on, the history of Israel will be dominated by Sion, although here literally by the law as well. But fundamentally God acts on the basis of grace through the ark, through David and through Zadok. These three we find combined in the Lord Jesus.

Four names are used for the ark. This can be compared with the content of the four Gospels:

1. “The ark of the LORD” (1 Chronicles 15:12) we see in the Gospel according to Matthew. This name reminds us that God keeps His promises by letting the prophetic word come true in the King of Israel.

2. In Exodus the ark is also called ‘the ark of the testimony’ (Exodus 25:22). We see this in the Gospel according to Mark, in which the Lord Jesus is presented as the Servant and Witness of God.

3. “The ark of the LORD’s covenant” (1 Chronicles 15:25) is seen in the Lord Jesus as the Gospel according to Luke describes Him. The Lord Jesus as the true Man, the Man according to God’s thoughts, is the foundation of the new covenant as the expression of God’s lovingkindness in Christ toward man.

4. The Gospel according to John shows us “the ark of God” (1 Chronicles 15:24). John presents the Lord Jesus as the Son of God.

These four aspects we may see when we meet at the place where He is in the midst. He is the true center of the meeting of the church where the hearts go out to Him in His great beauty.

1 Chronicles 29:8

The Ark Is Brought to Sion

To bring the ark to Sion, David now gives the right orders (1 Chronicles 15:2). Here, as king of God’s people, he takes responsibility in religious matters. On him rests the duty to lead God’s people in the right way in honoring the LORD.

He acknowledges that things went wrong last time because they “did not seek Him according to the ordinance” (1 Chronicles 15:13). The ordinance is that no one but the Levites may transport the ark and that they must do so by “carrying” it (1 Chronicles 15:2; 1 Chronicles 15:15; Numbers 7:9). It is not enough that we do what is good, but it is also important to do it in the right way, the lawful way (cf. 2 Timothy 2:5).

David involves “all Israel” in the bringing up of the ark to Jerusalem (1 Chronicles 15:3). For us it means that all believers have a duty to give the Lord Jesus the place that is rightfully His in the meeting. For the actual replacement of the ark, David mobilizes the priests and the Levites, called by name and number (1 Chronicles 15:4-10). David determines in every respect how and by whom the transport should take place.

Two priests are mentioned (1 Chronicles 15:11). They come from the two lines of the remaining sons of Aaron, Eleazar and Ithamar (Leviticus 10:1; 6). Zadok is a descendant of Aaron via Eleazar, and Abiathar is a descendant of Aaron via Ithamar. The priesthood will continue through Zadok according to God’s thoughts. We see this later during the reign of Solomon and also in the temple service in the kingdom of peace which is described in the book of Ezekiel (Ezekiel 40:46; Ezekiel 43:19; Ezekiel 44:15; Ezekiel 48:11).

David also speaks about the condition, the spiritual preparation for the task (1 Chronicles 15:12). This preparation has been neglected the first time and has been the cause of God having to inflict a heavy blow on them. The condition is that those who occupy themselves with the ark must consecrate themselves. As a result, they will be kept from a second heavy blow. The positive aspect is that they will experience the joy of the LORD.

Consecration means that they separate themselves from any form of uncleanness. If we want to enjoy the blessing of the Lord’s presence, we will have to “cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God” (2 Corinthians 7:1).

After the priests have done what is asked of them, they go to pick up the ark (1 Chronicles 15:14). Then the ark is carried in the manner prescribed by the LORD, which is on the shoulders of the Levites (1 Chronicles 15:15). The shoulders of the Levites are a better means of transport than the strongest and most beautiful cart. We see in it the picture that God has entrusted the glory of the Lord Jesus to the hands of His servants, to their responsibility.

In carrying the ark on the shoulders of the Levites we can also think of the Divine power that works in His servants (Ephesians 3:20). Levites represent the gifts of the Lord Jesus to the church and in this context perhaps especially the teachers (Ephesians 4:11). The power of God’s Spirit gives them the spiritual ability to uphold the glory of Christ in all its riches and to show it before the eyes of God’s people.

Bringing the ark to Sion is important for three reasons:

1. It means that Sion is the place where the LORD wants His Name to dwell. That is the place we must look for. Then we find the ark. For us it means that we find the Lord Jesus in the place where He is central and the service is done in accordance with His Word, because of Him the ark is a picture.

2. The ark was carried away into exile and is now returning from it under the guidance of David. In Scripture we read four times about an exile: a. Israel in Egypt, b. the ark with the Philistines, c. the two tribes in Babylonian exile and d. the exile that Israel is currently in.

Each time the deliverance from exile means that the people, or a remnant, return to the land. a1. We see that it happens for Israel when the people led by Moses leave Egypt to go to the promised land. b1. We see it here when David brings the ark to Jerusalem. c1. Later we see it when a remnant from the two tribes led by Zerubbabel from the Babylonian exile return to Israel. d1. We will still see it when the current exile will end with a return to the land through the coming of the Messiah.

3. The name of Christ is uniquely linked to Sion by David bringing up the ark to that place. Sion also represents grace (Hebrews 12:22a). This mountain contrasts with Mount Sinai (Galatians 4:25; Hebrews 12:18-21), the mountain which is a symbol of man under the law. From now on, the history of Israel will be dominated by Sion, although here literally by the law as well. But fundamentally God acts on the basis of grace through the ark, through David and through Zadok. These three we find combined in the Lord Jesus.

Four names are used for the ark. This can be compared with the content of the four Gospels:

1. “The ark of the LORD” (1 Chronicles 15:12) we see in the Gospel according to Matthew. This name reminds us that God keeps His promises by letting the prophetic word come true in the King of Israel.

2. In Exodus the ark is also called ‘the ark of the testimony’ (Exodus 25:22). We see this in the Gospel according to Mark, in which the Lord Jesus is presented as the Servant and Witness of God.

3. “The ark of the LORD’s covenant” (1 Chronicles 15:25) is seen in the Lord Jesus as the Gospel according to Luke describes Him. The Lord Jesus as the true Man, the Man according to God’s thoughts, is the foundation of the new covenant as the expression of God’s lovingkindness in Christ toward man.

4. The Gospel according to John shows us “the ark of God” (1 Chronicles 15:24). John presents the Lord Jesus as the Son of God.

These four aspects we may see when we meet at the place where He is in the midst. He is the true center of the meeting of the church where the hearts go out to Him in His great beauty.

1 Chronicles 29:9

The Ark Is Brought to Sion

To bring the ark to Sion, David now gives the right orders (1 Chronicles 15:2). Here, as king of God’s people, he takes responsibility in religious matters. On him rests the duty to lead God’s people in the right way in honoring the LORD.

He acknowledges that things went wrong last time because they “did not seek Him according to the ordinance” (1 Chronicles 15:13). The ordinance is that no one but the Levites may transport the ark and that they must do so by “carrying” it (1 Chronicles 15:2; 1 Chronicles 15:15; Numbers 7:9). It is not enough that we do what is good, but it is also important to do it in the right way, the lawful way (cf. 2 Timothy 2:5).

David involves “all Israel” in the bringing up of the ark to Jerusalem (1 Chronicles 15:3). For us it means that all believers have a duty to give the Lord Jesus the place that is rightfully His in the meeting. For the actual replacement of the ark, David mobilizes the priests and the Levites, called by name and number (1 Chronicles 15:4-10). David determines in every respect how and by whom the transport should take place.

Two priests are mentioned (1 Chronicles 15:11). They come from the two lines of the remaining sons of Aaron, Eleazar and Ithamar (Leviticus 10:1; 6). Zadok is a descendant of Aaron via Eleazar, and Abiathar is a descendant of Aaron via Ithamar. The priesthood will continue through Zadok according to God’s thoughts. We see this later during the reign of Solomon and also in the temple service in the kingdom of peace which is described in the book of Ezekiel (Ezekiel 40:46; Ezekiel 43:19; Ezekiel 44:15; Ezekiel 48:11).

David also speaks about the condition, the spiritual preparation for the task (1 Chronicles 15:12). This preparation has been neglected the first time and has been the cause of God having to inflict a heavy blow on them. The condition is that those who occupy themselves with the ark must consecrate themselves. As a result, they will be kept from a second heavy blow. The positive aspect is that they will experience the joy of the LORD.

Consecration means that they separate themselves from any form of uncleanness. If we want to enjoy the blessing of the Lord’s presence, we will have to “cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God” (2 Corinthians 7:1).

After the priests have done what is asked of them, they go to pick up the ark (1 Chronicles 15:14). Then the ark is carried in the manner prescribed by the LORD, which is on the shoulders of the Levites (1 Chronicles 15:15). The shoulders of the Levites are a better means of transport than the strongest and most beautiful cart. We see in it the picture that God has entrusted the glory of the Lord Jesus to the hands of His servants, to their responsibility.

In carrying the ark on the shoulders of the Levites we can also think of the Divine power that works in His servants (Ephesians 3:20). Levites represent the gifts of the Lord Jesus to the church and in this context perhaps especially the teachers (Ephesians 4:11). The power of God’s Spirit gives them the spiritual ability to uphold the glory of Christ in all its riches and to show it before the eyes of God’s people.

Bringing the ark to Sion is important for three reasons:

1. It means that Sion is the place where the LORD wants His Name to dwell. That is the place we must look for. Then we find the ark. For us it means that we find the Lord Jesus in the place where He is central and the service is done in accordance with His Word, because of Him the ark is a picture.

2. The ark was carried away into exile and is now returning from it under the guidance of David. In Scripture we read four times about an exile: a. Israel in Egypt, b. the ark with the Philistines, c. the two tribes in Babylonian exile and d. the exile that Israel is currently in.

Each time the deliverance from exile means that the people, or a remnant, return to the land. a1. We see that it happens for Israel when the people led by Moses leave Egypt to go to the promised land. b1. We see it here when David brings the ark to Jerusalem. c1. Later we see it when a remnant from the two tribes led by Zerubbabel from the Babylonian exile return to Israel. d1. We will still see it when the current exile will end with a return to the land through the coming of the Messiah.

3. The name of Christ is uniquely linked to Sion by David bringing up the ark to that place. Sion also represents grace (Hebrews 12:22a). This mountain contrasts with Mount Sinai (Galatians 4:25; Hebrews 12:18-21), the mountain which is a symbol of man under the law. From now on, the history of Israel will be dominated by Sion, although here literally by the law as well. But fundamentally God acts on the basis of grace through the ark, through David and through Zadok. These three we find combined in the Lord Jesus.

Four names are used for the ark. This can be compared with the content of the four Gospels:

1. “The ark of the LORD” (1 Chronicles 15:12) we see in the Gospel according to Matthew. This name reminds us that God keeps His promises by letting the prophetic word come true in the King of Israel.

2. In Exodus the ark is also called ‘the ark of the testimony’ (Exodus 25:22). We see this in the Gospel according to Mark, in which the Lord Jesus is presented as the Servant and Witness of God.

3. “The ark of the LORD’s covenant” (1 Chronicles 15:25) is seen in the Lord Jesus as the Gospel according to Luke describes Him. The Lord Jesus as the true Man, the Man according to God’s thoughts, is the foundation of the new covenant as the expression of God’s lovingkindness in Christ toward man.

4. The Gospel according to John shows us “the ark of God” (1 Chronicles 15:24). John presents the Lord Jesus as the Son of God.

These four aspects we may see when we meet at the place where He is in the midst. He is the true center of the meeting of the church where the hearts go out to Him in His great beauty.

1 Chronicles 29:10

The Ark Is Brought to Sion

To bring the ark to Sion, David now gives the right orders (1 Chronicles 15:2). Here, as king of God’s people, he takes responsibility in religious matters. On him rests the duty to lead God’s people in the right way in honoring the LORD.

He acknowledges that things went wrong last time because they “did not seek Him according to the ordinance” (1 Chronicles 15:13). The ordinance is that no one but the Levites may transport the ark and that they must do so by “carrying” it (1 Chronicles 15:2; 1 Chronicles 15:15; Numbers 7:9). It is not enough that we do what is good, but it is also important to do it in the right way, the lawful way (cf. 2 Timothy 2:5).

David involves “all Israel” in the bringing up of the ark to Jerusalem (1 Chronicles 15:3). For us it means that all believers have a duty to give the Lord Jesus the place that is rightfully His in the meeting. For the actual replacement of the ark, David mobilizes the priests and the Levites, called by name and number (1 Chronicles 15:4-10). David determines in every respect how and by whom the transport should take place.

Two priests are mentioned (1 Chronicles 15:11). They come from the two lines of the remaining sons of Aaron, Eleazar and Ithamar (Leviticus 10:1; 6). Zadok is a descendant of Aaron via Eleazar, and Abiathar is a descendant of Aaron via Ithamar. The priesthood will continue through Zadok according to God’s thoughts. We see this later during the reign of Solomon and also in the temple service in the kingdom of peace which is described in the book of Ezekiel (Ezekiel 40:46; Ezekiel 43:19; Ezekiel 44:15; Ezekiel 48:11).

David also speaks about the condition, the spiritual preparation for the task (1 Chronicles 15:12). This preparation has been neglected the first time and has been the cause of God having to inflict a heavy blow on them. The condition is that those who occupy themselves with the ark must consecrate themselves. As a result, they will be kept from a second heavy blow. The positive aspect is that they will experience the joy of the LORD.

Consecration means that they separate themselves from any form of uncleanness. If we want to enjoy the blessing of the Lord’s presence, we will have to “cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God” (2 Corinthians 7:1).

After the priests have done what is asked of them, they go to pick up the ark (1 Chronicles 15:14). Then the ark is carried in the manner prescribed by the LORD, which is on the shoulders of the Levites (1 Chronicles 15:15). The shoulders of the Levites are a better means of transport than the strongest and most beautiful cart. We see in it the picture that God has entrusted the glory of the Lord Jesus to the hands of His servants, to their responsibility.

In carrying the ark on the shoulders of the Levites we can also think of the Divine power that works in His servants (Ephesians 3:20). Levites represent the gifts of the Lord Jesus to the church and in this context perhaps especially the teachers (Ephesians 4:11). The power of God’s Spirit gives them the spiritual ability to uphold the glory of Christ in all its riches and to show it before the eyes of God’s people.

Bringing the ark to Sion is important for three reasons:

1. It means that Sion is the place where the LORD wants His Name to dwell. That is the place we must look for. Then we find the ark. For us it means that we find the Lord Jesus in the place where He is central and the service is done in accordance with His Word, because of Him the ark is a picture.

2. The ark was carried away into exile and is now returning from it under the guidance of David. In Scripture we read four times about an exile: a. Israel in Egypt, b. the ark with the Philistines, c. the two tribes in Babylonian exile and d. the exile that Israel is currently in.

Each time the deliverance from exile means that the people, or a remnant, return to the land. a1. We see that it happens for Israel when the people led by Moses leave Egypt to go to the promised land. b1. We see it here when David brings the ark to Jerusalem. c1. Later we see it when a remnant from the two tribes led by Zerubbabel from the Babylonian exile return to Israel. d1. We will still see it when the current exile will end with a return to the land through the coming of the Messiah.

3. The name of Christ is uniquely linked to Sion by David bringing up the ark to that place. Sion also represents grace (Hebrews 12:22a). This mountain contrasts with Mount Sinai (Galatians 4:25; Hebrews 12:18-21), the mountain which is a symbol of man under the law. From now on, the history of Israel will be dominated by Sion, although here literally by the law as well. But fundamentally God acts on the basis of grace through the ark, through David and through Zadok. These three we find combined in the Lord Jesus.

Four names are used for the ark. This can be compared with the content of the four Gospels:

1. “The ark of the LORD” (1 Chronicles 15:12) we see in the Gospel according to Matthew. This name reminds us that God keeps His promises by letting the prophetic word come true in the King of Israel.

2. In Exodus the ark is also called ‘the ark of the testimony’ (Exodus 25:22). We see this in the Gospel according to Mark, in which the Lord Jesus is presented as the Servant and Witness of God.

3. “The ark of the LORD’s covenant” (1 Chronicles 15:25) is seen in the Lord Jesus as the Gospel according to Luke describes Him. The Lord Jesus as the true Man, the Man according to God’s thoughts, is the foundation of the new covenant as the expression of God’s lovingkindness in Christ toward man.

4. The Gospel according to John shows us “the ark of God” (1 Chronicles 15:24). John presents the Lord Jesus as the Son of God.

These four aspects we may see when we meet at the place where He is in the midst. He is the true center of the meeting of the church where the hearts go out to Him in His great beauty.

1 Chronicles 29:11

Singers

We see three tasks of the Levites: they carry the ark (1 Chronicles 15:15), they perform the service of singing (1 Chronicles 15:16) and they are guardians of the ark (1 Chronicles 15:23).

Where the ark is, there is joy. David has understood this. With this in mind, he has connected a whole new service to that place: the service of the singers. At the tabernacle we do not read about singers, they are not even mentioned in the books of Samuel and of the Kings. Only here, in connection with the ark’s final resting place, is this joyful service mentioned. At the place where the ark stands, singing is done.

God’s people are a singing people. This also applies to the church (Ephesians 5:19-20; Colossians 3:16-17; Hebrews 13:15), especially when the church meets around the Lord Jesus (1 Corinthians 14:15b; 1 Corinthians 14:26). It is a service to the Lord, in full awareness of His guidance in that service. For He starts the hymn of praise (Hebrews 2:12).

All believers are involved in the service of singing. Therefore, the Lord has given us the ability to sing. This is not primarily about the melody. The melody is the bearer of the words that express the feelings of the heart. A song is ideally suited to express the feelings of the whole, where each singer has his or her own feelings.

The meetings of the church are services “in spirit and truth” (John 4:23). All external things, that are important to Israel in the Old Testament worship, have no place in the meetings of the church. This is why the building in which the believers meet does not matter. Also there are no literal animal sacrifices, there is no priest’s clothing, there is no literal altar, and so on.

The new invention for the transport of the ark in 1 Chronicles 13 is wrong because it is contrary to God’s precept. This does not mean, however, that all the new is wrong. This is the first time that the service of singing is mentioned here in front of the ark, in front of the symbol of the presence of the LORD. Moses is used to introduce the sacrifices; David is used to introduce the song. Singing is a form of sacrifice. We are encouraged to offer to God a sacrifice of thanksgiving (Psalms 50:14a; Hosea 14:2).

In 1 Chronicles 15:17 three main singers are mentioned: Heman, Asaph and Ethan. Heman means ‘faithful’, Asaph means ‘one who gathers together’, Ethan means ‘constantly’. Ethan is the same as Jeduthun (1 Chronicles 25:1), which means ‘a choir of praise’. In the sense of these names, we see indications of a continuous service of praise in the meetings of the church (Hebrews 13:15). The praise when the church comes together, should happen in faithfulness to God’s Word and will be unifying, so that there is a choir of praise to be heard.

The “relatives of the second rank” (1 Chronicles 15:18) we perhaps may apply to young people who participate in the service. Although they are less experienced than the elderly, they can still make themselves heard. Under Moses only the Levies of thirty years and older were allowed to participate in the service of the tabernacle, but under David this is allowed from the age of twenty. This presupposes that those who – spiritually seen – are between twenty and thirty years old, form the group of ‘the second rank’, to grow after education and experience they have learned from the first rank. God expects in the church that young believers will also contribute to the service.

There are two types of tunes (1 Chronicles 15:20-21). In 1 Chronicles 15:20 it is “to alamoth”, an expression which is also in the heading of Psalm 46 (“set to Alamoth”, Psalms 46:1). The word is related to the word ‘virgins’. Hence the idea that the tune is for soprano voices. It can also be translated with “high tuned”.

In 1 Chronicles 15:21 it is “to the sheminith”. This word is derived from a word which comes from the word for ‘eight’ – see the headings of Psalms 6 and 12 “upon an eight-string lyre“ (Psalms 6:1; Psalms 12:1). The word is used to indicate music in a lower octave and can therefore also be translated with “low tuned”. This also gives a contrast with 1 Chronicles 15:20: high and low.

High tuned praise and low tuned praise arises in us when we look at the Lord Jesus as the One Who “ascended far above all the heavens” after He “had descended into the lower parts of the earth” (Ephesians 4:8-10). The same feelings of admiration arise in us when we see how on the one hand He humbled Himself and became obedient to death, even to death on the cross, and on the other hand He was highly exalted by God (Philippians 2:6-11).

It says of Chenaniah that he “was [in charge of] the singing” and that he “gave instruction in singing because he was skillful” (1 Chronicles 15:22). He knows how to sing. This has nothing to do with what today is called a ‘worship leader’. In spiritual terms, every believer should be “skillful” in singing. Every believer is expected to sing praises both with his spirit and with his mind (1 Corinthians 14:15).

It is part of “worship … in spirit and truth” (John 4:23-24), meaning that worship happens in a spiritual way, with the heart, but also with understanding of the truth of God’s Word about Christ and His work. Getting into ecstasy, losing control of one’s own will, is foolish and harmful for the Christian. It is reminiscent of the work of demons (1 Corinthians 12:1-2).

1 Chronicles 29:12

Singers

We see three tasks of the Levites: they carry the ark (1 Chronicles 15:15), they perform the service of singing (1 Chronicles 15:16) and they are guardians of the ark (1 Chronicles 15:23).

Where the ark is, there is joy. David has understood this. With this in mind, he has connected a whole new service to that place: the service of the singers. At the tabernacle we do not read about singers, they are not even mentioned in the books of Samuel and of the Kings. Only here, in connection with the ark’s final resting place, is this joyful service mentioned. At the place where the ark stands, singing is done.

God’s people are a singing people. This also applies to the church (Ephesians 5:19-20; Colossians 3:16-17; Hebrews 13:15), especially when the church meets around the Lord Jesus (1 Corinthians 14:15b; 1 Corinthians 14:26). It is a service to the Lord, in full awareness of His guidance in that service. For He starts the hymn of praise (Hebrews 2:12).

All believers are involved in the service of singing. Therefore, the Lord has given us the ability to sing. This is not primarily about the melody. The melody is the bearer of the words that express the feelings of the heart. A song is ideally suited to express the feelings of the whole, where each singer has his or her own feelings.

The meetings of the church are services “in spirit and truth” (John 4:23). All external things, that are important to Israel in the Old Testament worship, have no place in the meetings of the church. This is why the building in which the believers meet does not matter. Also there are no literal animal sacrifices, there is no priest’s clothing, there is no literal altar, and so on.

The new invention for the transport of the ark in 1 Chronicles 13 is wrong because it is contrary to God’s precept. This does not mean, however, that all the new is wrong. This is the first time that the service of singing is mentioned here in front of the ark, in front of the symbol of the presence of the LORD. Moses is used to introduce the sacrifices; David is used to introduce the song. Singing is a form of sacrifice. We are encouraged to offer to God a sacrifice of thanksgiving (Psalms 50:14a; Hosea 14:2).

In 1 Chronicles 15:17 three main singers are mentioned: Heman, Asaph and Ethan. Heman means ‘faithful’, Asaph means ‘one who gathers together’, Ethan means ‘constantly’. Ethan is the same as Jeduthun (1 Chronicles 25:1), which means ‘a choir of praise’. In the sense of these names, we see indications of a continuous service of praise in the meetings of the church (Hebrews 13:15). The praise when the church comes together, should happen in faithfulness to God’s Word and will be unifying, so that there is a choir of praise to be heard.

The “relatives of the second rank” (1 Chronicles 15:18) we perhaps may apply to young people who participate in the service. Although they are less experienced than the elderly, they can still make themselves heard. Under Moses only the Levies of thirty years and older were allowed to participate in the service of the tabernacle, but under David this is allowed from the age of twenty. This presupposes that those who – spiritually seen – are between twenty and thirty years old, form the group of ‘the second rank’, to grow after education and experience they have learned from the first rank. God expects in the church that young believers will also contribute to the service.

There are two types of tunes (1 Chronicles 15:20-21). In 1 Chronicles 15:20 it is “to alamoth”, an expression which is also in the heading of Psalm 46 (“set to Alamoth”, Psalms 46:1). The word is related to the word ‘virgins’. Hence the idea that the tune is for soprano voices. It can also be translated with “high tuned”.

In 1 Chronicles 15:21 it is “to the sheminith”. This word is derived from a word which comes from the word for ‘eight’ – see the headings of Psalms 6 and 12 “upon an eight-string lyre“ (Psalms 6:1; Psalms 12:1). The word is used to indicate music in a lower octave and can therefore also be translated with “low tuned”. This also gives a contrast with 1 Chronicles 15:20: high and low.

High tuned praise and low tuned praise arises in us when we look at the Lord Jesus as the One Who “ascended far above all the heavens” after He “had descended into the lower parts of the earth” (Ephesians 4:8-10). The same feelings of admiration arise in us when we see how on the one hand He humbled Himself and became obedient to death, even to death on the cross, and on the other hand He was highly exalted by God (Philippians 2:6-11).

It says of Chenaniah that he “was [in charge of] the singing” and that he “gave instruction in singing because he was skillful” (1 Chronicles 15:22). He knows how to sing. This has nothing to do with what today is called a ‘worship leader’. In spiritual terms, every believer should be “skillful” in singing. Every believer is expected to sing praises both with his spirit and with his mind (1 Corinthians 14:15).

It is part of “worship … in spirit and truth” (John 4:23-24), meaning that worship happens in a spiritual way, with the heart, but also with understanding of the truth of God’s Word about Christ and His work. Getting into ecstasy, losing control of one’s own will, is foolish and harmful for the Christian. It is reminiscent of the work of demons (1 Corinthians 12:1-2).

1 Chronicles 29:13

Singers

We see three tasks of the Levites: they carry the ark (1 Chronicles 15:15), they perform the service of singing (1 Chronicles 15:16) and they are guardians of the ark (1 Chronicles 15:23).

Where the ark is, there is joy. David has understood this. With this in mind, he has connected a whole new service to that place: the service of the singers. At the tabernacle we do not read about singers, they are not even mentioned in the books of Samuel and of the Kings. Only here, in connection with the ark’s final resting place, is this joyful service mentioned. At the place where the ark stands, singing is done.

God’s people are a singing people. This also applies to the church (Ephesians 5:19-20; Colossians 3:16-17; Hebrews 13:15), especially when the church meets around the Lord Jesus (1 Corinthians 14:15b; 1 Corinthians 14:26). It is a service to the Lord, in full awareness of His guidance in that service. For He starts the hymn of praise (Hebrews 2:12).

All believers are involved in the service of singing. Therefore, the Lord has given us the ability to sing. This is not primarily about the melody. The melody is the bearer of the words that express the feelings of the heart. A song is ideally suited to express the feelings of the whole, where each singer has his or her own feelings.

The meetings of the church are services “in spirit and truth” (John 4:23). All external things, that are important to Israel in the Old Testament worship, have no place in the meetings of the church. This is why the building in which the believers meet does not matter. Also there are no literal animal sacrifices, there is no priest’s clothing, there is no literal altar, and so on.

The new invention for the transport of the ark in 1 Chronicles 13 is wrong because it is contrary to God’s precept. This does not mean, however, that all the new is wrong. This is the first time that the service of singing is mentioned here in front of the ark, in front of the symbol of the presence of the LORD. Moses is used to introduce the sacrifices; David is used to introduce the song. Singing is a form of sacrifice. We are encouraged to offer to God a sacrifice of thanksgiving (Psalms 50:14a; Hosea 14:2).

In 1 Chronicles 15:17 three main singers are mentioned: Heman, Asaph and Ethan. Heman means ‘faithful’, Asaph means ‘one who gathers together’, Ethan means ‘constantly’. Ethan is the same as Jeduthun (1 Chronicles 25:1), which means ‘a choir of praise’. In the sense of these names, we see indications of a continuous service of praise in the meetings of the church (Hebrews 13:15). The praise when the church comes together, should happen in faithfulness to God’s Word and will be unifying, so that there is a choir of praise to be heard.

The “relatives of the second rank” (1 Chronicles 15:18) we perhaps may apply to young people who participate in the service. Although they are less experienced than the elderly, they can still make themselves heard. Under Moses only the Levies of thirty years and older were allowed to participate in the service of the tabernacle, but under David this is allowed from the age of twenty. This presupposes that those who – spiritually seen – are between twenty and thirty years old, form the group of ‘the second rank’, to grow after education and experience they have learned from the first rank. God expects in the church that young believers will also contribute to the service.

There are two types of tunes (1 Chronicles 15:20-21). In 1 Chronicles 15:20 it is “to alamoth”, an expression which is also in the heading of Psalm 46 (“set to Alamoth”, Psalms 46:1). The word is related to the word ‘virgins’. Hence the idea that the tune is for soprano voices. It can also be translated with “high tuned”.

In 1 Chronicles 15:21 it is “to the sheminith”. This word is derived from a word which comes from the word for ‘eight’ – see the headings of Psalms 6 and 12 “upon an eight-string lyre“ (Psalms 6:1; Psalms 12:1). The word is used to indicate music in a lower octave and can therefore also be translated with “low tuned”. This also gives a contrast with 1 Chronicles 15:20: high and low.

High tuned praise and low tuned praise arises in us when we look at the Lord Jesus as the One Who “ascended far above all the heavens” after He “had descended into the lower parts of the earth” (Ephesians 4:8-10). The same feelings of admiration arise in us when we see how on the one hand He humbled Himself and became obedient to death, even to death on the cross, and on the other hand He was highly exalted by God (Philippians 2:6-11).

It says of Chenaniah that he “was [in charge of] the singing” and that he “gave instruction in singing because he was skillful” (1 Chronicles 15:22). He knows how to sing. This has nothing to do with what today is called a ‘worship leader’. In spiritual terms, every believer should be “skillful” in singing. Every believer is expected to sing praises both with his spirit and with his mind (1 Corinthians 14:15).

It is part of “worship … in spirit and truth” (John 4:23-24), meaning that worship happens in a spiritual way, with the heart, but also with understanding of the truth of God’s Word about Christ and His work. Getting into ecstasy, losing control of one’s own will, is foolish and harmful for the Christian. It is reminiscent of the work of demons (1 Corinthians 12:1-2).

1 Chronicles 29:14

Singers

We see three tasks of the Levites: they carry the ark (1 Chronicles 15:15), they perform the service of singing (1 Chronicles 15:16) and they are guardians of the ark (1 Chronicles 15:23).

Where the ark is, there is joy. David has understood this. With this in mind, he has connected a whole new service to that place: the service of the singers. At the tabernacle we do not read about singers, they are not even mentioned in the books of Samuel and of the Kings. Only here, in connection with the ark’s final resting place, is this joyful service mentioned. At the place where the ark stands, singing is done.

God’s people are a singing people. This also applies to the church (Ephesians 5:19-20; Colossians 3:16-17; Hebrews 13:15), especially when the church meets around the Lord Jesus (1 Corinthians 14:15b; 1 Corinthians 14:26). It is a service to the Lord, in full awareness of His guidance in that service. For He starts the hymn of praise (Hebrews 2:12).

All believers are involved in the service of singing. Therefore, the Lord has given us the ability to sing. This is not primarily about the melody. The melody is the bearer of the words that express the feelings of the heart. A song is ideally suited to express the feelings of the whole, where each singer has his or her own feelings.

The meetings of the church are services “in spirit and truth” (John 4:23). All external things, that are important to Israel in the Old Testament worship, have no place in the meetings of the church. This is why the building in which the believers meet does not matter. Also there are no literal animal sacrifices, there is no priest’s clothing, there is no literal altar, and so on.

The new invention for the transport of the ark in 1 Chronicles 13 is wrong because it is contrary to God’s precept. This does not mean, however, that all the new is wrong. This is the first time that the service of singing is mentioned here in front of the ark, in front of the symbol of the presence of the LORD. Moses is used to introduce the sacrifices; David is used to introduce the song. Singing is a form of sacrifice. We are encouraged to offer to God a sacrifice of thanksgiving (Psalms 50:14a; Hosea 14:2).

In 1 Chronicles 15:17 three main singers are mentioned: Heman, Asaph and Ethan. Heman means ‘faithful’, Asaph means ‘one who gathers together’, Ethan means ‘constantly’. Ethan is the same as Jeduthun (1 Chronicles 25:1), which means ‘a choir of praise’. In the sense of these names, we see indications of a continuous service of praise in the meetings of the church (Hebrews 13:15). The praise when the church comes together, should happen in faithfulness to God’s Word and will be unifying, so that there is a choir of praise to be heard.

The “relatives of the second rank” (1 Chronicles 15:18) we perhaps may apply to young people who participate in the service. Although they are less experienced than the elderly, they can still make themselves heard. Under Moses only the Levies of thirty years and older were allowed to participate in the service of the tabernacle, but under David this is allowed from the age of twenty. This presupposes that those who – spiritually seen – are between twenty and thirty years old, form the group of ‘the second rank’, to grow after education and experience they have learned from the first rank. God expects in the church that young believers will also contribute to the service.

There are two types of tunes (1 Chronicles 15:20-21). In 1 Chronicles 15:20 it is “to alamoth”, an expression which is also in the heading of Psalm 46 (“set to Alamoth”, Psalms 46:1). The word is related to the word ‘virgins’. Hence the idea that the tune is for soprano voices. It can also be translated with “high tuned”.

In 1 Chronicles 15:21 it is “to the sheminith”. This word is derived from a word which comes from the word for ‘eight’ – see the headings of Psalms 6 and 12 “upon an eight-string lyre“ (Psalms 6:1; Psalms 12:1). The word is used to indicate music in a lower octave and can therefore also be translated with “low tuned”. This also gives a contrast with 1 Chronicles 15:20: high and low.

High tuned praise and low tuned praise arises in us when we look at the Lord Jesus as the One Who “ascended far above all the heavens” after He “had descended into the lower parts of the earth” (Ephesians 4:8-10). The same feelings of admiration arise in us when we see how on the one hand He humbled Himself and became obedient to death, even to death on the cross, and on the other hand He was highly exalted by God (Philippians 2:6-11).

It says of Chenaniah that he “was [in charge of] the singing” and that he “gave instruction in singing because he was skillful” (1 Chronicles 15:22). He knows how to sing. This has nothing to do with what today is called a ‘worship leader’. In spiritual terms, every believer should be “skillful” in singing. Every believer is expected to sing praises both with his spirit and with his mind (1 Corinthians 14:15).

It is part of “worship … in spirit and truth” (John 4:23-24), meaning that worship happens in a spiritual way, with the heart, but also with understanding of the truth of God’s Word about Christ and His work. Getting into ecstasy, losing control of one’s own will, is foolish and harmful for the Christian. It is reminiscent of the work of demons (1 Corinthians 12:1-2).

1 Chronicles 29:15

Singers

We see three tasks of the Levites: they carry the ark (1 Chronicles 15:15), they perform the service of singing (1 Chronicles 15:16) and they are guardians of the ark (1 Chronicles 15:23).

Where the ark is, there is joy. David has understood this. With this in mind, he has connected a whole new service to that place: the service of the singers. At the tabernacle we do not read about singers, they are not even mentioned in the books of Samuel and of the Kings. Only here, in connection with the ark’s final resting place, is this joyful service mentioned. At the place where the ark stands, singing is done.

God’s people are a singing people. This also applies to the church (Ephesians 5:19-20; Colossians 3:16-17; Hebrews 13:15), especially when the church meets around the Lord Jesus (1 Corinthians 14:15b; 1 Corinthians 14:26). It is a service to the Lord, in full awareness of His guidance in that service. For He starts the hymn of praise (Hebrews 2:12).

All believers are involved in the service of singing. Therefore, the Lord has given us the ability to sing. This is not primarily about the melody. The melody is the bearer of the words that express the feelings of the heart. A song is ideally suited to express the feelings of the whole, where each singer has his or her own feelings.

The meetings of the church are services “in spirit and truth” (John 4:23). All external things, that are important to Israel in the Old Testament worship, have no place in the meetings of the church. This is why the building in which the believers meet does not matter. Also there are no literal animal sacrifices, there is no priest’s clothing, there is no literal altar, and so on.

The new invention for the transport of the ark in 1 Chronicles 13 is wrong because it is contrary to God’s precept. This does not mean, however, that all the new is wrong. This is the first time that the service of singing is mentioned here in front of the ark, in front of the symbol of the presence of the LORD. Moses is used to introduce the sacrifices; David is used to introduce the song. Singing is a form of sacrifice. We are encouraged to offer to God a sacrifice of thanksgiving (Psalms 50:14a; Hosea 14:2).

In 1 Chronicles 15:17 three main singers are mentioned: Heman, Asaph and Ethan. Heman means ‘faithful’, Asaph means ‘one who gathers together’, Ethan means ‘constantly’. Ethan is the same as Jeduthun (1 Chronicles 25:1), which means ‘a choir of praise’. In the sense of these names, we see indications of a continuous service of praise in the meetings of the church (Hebrews 13:15). The praise when the church comes together, should happen in faithfulness to God’s Word and will be unifying, so that there is a choir of praise to be heard.

The “relatives of the second rank” (1 Chronicles 15:18) we perhaps may apply to young people who participate in the service. Although they are less experienced than the elderly, they can still make themselves heard. Under Moses only the Levies of thirty years and older were allowed to participate in the service of the tabernacle, but under David this is allowed from the age of twenty. This presupposes that those who – spiritually seen – are between twenty and thirty years old, form the group of ‘the second rank’, to grow after education and experience they have learned from the first rank. God expects in the church that young believers will also contribute to the service.

There are two types of tunes (1 Chronicles 15:20-21). In 1 Chronicles 15:20 it is “to alamoth”, an expression which is also in the heading of Psalm 46 (“set to Alamoth”, Psalms 46:1). The word is related to the word ‘virgins’. Hence the idea that the tune is for soprano voices. It can also be translated with “high tuned”.

In 1 Chronicles 15:21 it is “to the sheminith”. This word is derived from a word which comes from the word for ‘eight’ – see the headings of Psalms 6 and 12 “upon an eight-string lyre“ (Psalms 6:1; Psalms 12:1). The word is used to indicate music in a lower octave and can therefore also be translated with “low tuned”. This also gives a contrast with 1 Chronicles 15:20: high and low.

High tuned praise and low tuned praise arises in us when we look at the Lord Jesus as the One Who “ascended far above all the heavens” after He “had descended into the lower parts of the earth” (Ephesians 4:8-10). The same feelings of admiration arise in us when we see how on the one hand He humbled Himself and became obedient to death, even to death on the cross, and on the other hand He was highly exalted by God (Philippians 2:6-11).

It says of Chenaniah that he “was [in charge of] the singing” and that he “gave instruction in singing because he was skillful” (1 Chronicles 15:22). He knows how to sing. This has nothing to do with what today is called a ‘worship leader’. In spiritual terms, every believer should be “skillful” in singing. Every believer is expected to sing praises both with his spirit and with his mind (1 Corinthians 14:15).

It is part of “worship … in spirit and truth” (John 4:23-24), meaning that worship happens in a spiritual way, with the heart, but also with understanding of the truth of God’s Word about Christ and His work. Getting into ecstasy, losing control of one’s own will, is foolish and harmful for the Christian. It is reminiscent of the work of demons (1 Corinthians 12:1-2).

1 Chronicles 29:16

Singers

We see three tasks of the Levites: they carry the ark (1 Chronicles 15:15), they perform the service of singing (1 Chronicles 15:16) and they are guardians of the ark (1 Chronicles 15:23).

Where the ark is, there is joy. David has understood this. With this in mind, he has connected a whole new service to that place: the service of the singers. At the tabernacle we do not read about singers, they are not even mentioned in the books of Samuel and of the Kings. Only here, in connection with the ark’s final resting place, is this joyful service mentioned. At the place where the ark stands, singing is done.

God’s people are a singing people. This also applies to the church (Ephesians 5:19-20; Colossians 3:16-17; Hebrews 13:15), especially when the church meets around the Lord Jesus (1 Corinthians 14:15b; 1 Corinthians 14:26). It is a service to the Lord, in full awareness of His guidance in that service. For He starts the hymn of praise (Hebrews 2:12).

All believers are involved in the service of singing. Therefore, the Lord has given us the ability to sing. This is not primarily about the melody. The melody is the bearer of the words that express the feelings of the heart. A song is ideally suited to express the feelings of the whole, where each singer has his or her own feelings.

The meetings of the church are services “in spirit and truth” (John 4:23). All external things, that are important to Israel in the Old Testament worship, have no place in the meetings of the church. This is why the building in which the believers meet does not matter. Also there are no literal animal sacrifices, there is no priest’s clothing, there is no literal altar, and so on.

The new invention for the transport of the ark in 1 Chronicles 13 is wrong because it is contrary to God’s precept. This does not mean, however, that all the new is wrong. This is the first time that the service of singing is mentioned here in front of the ark, in front of the symbol of the presence of the LORD. Moses is used to introduce the sacrifices; David is used to introduce the song. Singing is a form of sacrifice. We are encouraged to offer to God a sacrifice of thanksgiving (Psalms 50:14a; Hosea 14:2).

In 1 Chronicles 15:17 three main singers are mentioned: Heman, Asaph and Ethan. Heman means ‘faithful’, Asaph means ‘one who gathers together’, Ethan means ‘constantly’. Ethan is the same as Jeduthun (1 Chronicles 25:1), which means ‘a choir of praise’. In the sense of these names, we see indications of a continuous service of praise in the meetings of the church (Hebrews 13:15). The praise when the church comes together, should happen in faithfulness to God’s Word and will be unifying, so that there is a choir of praise to be heard.

The “relatives of the second rank” (1 Chronicles 15:18) we perhaps may apply to young people who participate in the service. Although they are less experienced than the elderly, they can still make themselves heard. Under Moses only the Levies of thirty years and older were allowed to participate in the service of the tabernacle, but under David this is allowed from the age of twenty. This presupposes that those who – spiritually seen – are between twenty and thirty years old, form the group of ‘the second rank’, to grow after education and experience they have learned from the first rank. God expects in the church that young believers will also contribute to the service.

There are two types of tunes (1 Chronicles 15:20-21). In 1 Chronicles 15:20 it is “to alamoth”, an expression which is also in the heading of Psalm 46 (“set to Alamoth”, Psalms 46:1). The word is related to the word ‘virgins’. Hence the idea that the tune is for soprano voices. It can also be translated with “high tuned”.

In 1 Chronicles 15:21 it is “to the sheminith”. This word is derived from a word which comes from the word for ‘eight’ – see the headings of Psalms 6 and 12 “upon an eight-string lyre“ (Psalms 6:1; Psalms 12:1). The word is used to indicate music in a lower octave and can therefore also be translated with “low tuned”. This also gives a contrast with 1 Chronicles 15:20: high and low.

High tuned praise and low tuned praise arises in us when we look at the Lord Jesus as the One Who “ascended far above all the heavens” after He “had descended into the lower parts of the earth” (Ephesians 4:8-10). The same feelings of admiration arise in us when we see how on the one hand He humbled Himself and became obedient to death, even to death on the cross, and on the other hand He was highly exalted by God (Philippians 2:6-11).

It says of Chenaniah that he “was [in charge of] the singing” and that he “gave instruction in singing because he was skillful” (1 Chronicles 15:22). He knows how to sing. This has nothing to do with what today is called a ‘worship leader’. In spiritual terms, every believer should be “skillful” in singing. Every believer is expected to sing praises both with his spirit and with his mind (1 Corinthians 14:15).

It is part of “worship … in spirit and truth” (John 4:23-24), meaning that worship happens in a spiritual way, with the heart, but also with understanding of the truth of God’s Word about Christ and His work. Getting into ecstasy, losing control of one’s own will, is foolish and harmful for the Christian. It is reminiscent of the work of demons (1 Corinthians 12:1-2).

1 Chronicles 29:17

Singers

We see three tasks of the Levites: they carry the ark (1 Chronicles 15:15), they perform the service of singing (1 Chronicles 15:16) and they are guardians of the ark (1 Chronicles 15:23).

Where the ark is, there is joy. David has understood this. With this in mind, he has connected a whole new service to that place: the service of the singers. At the tabernacle we do not read about singers, they are not even mentioned in the books of Samuel and of the Kings. Only here, in connection with the ark’s final resting place, is this joyful service mentioned. At the place where the ark stands, singing is done.

God’s people are a singing people. This also applies to the church (Ephesians 5:19-20; Colossians 3:16-17; Hebrews 13:15), especially when the church meets around the Lord Jesus (1 Corinthians 14:15b; 1 Corinthians 14:26). It is a service to the Lord, in full awareness of His guidance in that service. For He starts the hymn of praise (Hebrews 2:12).

All believers are involved in the service of singing. Therefore, the Lord has given us the ability to sing. This is not primarily about the melody. The melody is the bearer of the words that express the feelings of the heart. A song is ideally suited to express the feelings of the whole, where each singer has his or her own feelings.

The meetings of the church are services “in spirit and truth” (John 4:23). All external things, that are important to Israel in the Old Testament worship, have no place in the meetings of the church. This is why the building in which the believers meet does not matter. Also there are no literal animal sacrifices, there is no priest’s clothing, there is no literal altar, and so on.

The new invention for the transport of the ark in 1 Chronicles 13 is wrong because it is contrary to God’s precept. This does not mean, however, that all the new is wrong. This is the first time that the service of singing is mentioned here in front of the ark, in front of the symbol of the presence of the LORD. Moses is used to introduce the sacrifices; David is used to introduce the song. Singing is a form of sacrifice. We are encouraged to offer to God a sacrifice of thanksgiving (Psalms 50:14a; Hosea 14:2).

In 1 Chronicles 15:17 three main singers are mentioned: Heman, Asaph and Ethan. Heman means ‘faithful’, Asaph means ‘one who gathers together’, Ethan means ‘constantly’. Ethan is the same as Jeduthun (1 Chronicles 25:1), which means ‘a choir of praise’. In the sense of these names, we see indications of a continuous service of praise in the meetings of the church (Hebrews 13:15). The praise when the church comes together, should happen in faithfulness to God’s Word and will be unifying, so that there is a choir of praise to be heard.

The “relatives of the second rank” (1 Chronicles 15:18) we perhaps may apply to young people who participate in the service. Although they are less experienced than the elderly, they can still make themselves heard. Under Moses only the Levies of thirty years and older were allowed to participate in the service of the tabernacle, but under David this is allowed from the age of twenty. This presupposes that those who – spiritually seen – are between twenty and thirty years old, form the group of ‘the second rank’, to grow after education and experience they have learned from the first rank. God expects in the church that young believers will also contribute to the service.

There are two types of tunes (1 Chronicles 15:20-21). In 1 Chronicles 15:20 it is “to alamoth”, an expression which is also in the heading of Psalm 46 (“set to Alamoth”, Psalms 46:1). The word is related to the word ‘virgins’. Hence the idea that the tune is for soprano voices. It can also be translated with “high tuned”.

In 1 Chronicles 15:21 it is “to the sheminith”. This word is derived from a word which comes from the word for ‘eight’ – see the headings of Psalms 6 and 12 “upon an eight-string lyre“ (Psalms 6:1; Psalms 12:1). The word is used to indicate music in a lower octave and can therefore also be translated with “low tuned”. This also gives a contrast with 1 Chronicles 15:20: high and low.

High tuned praise and low tuned praise arises in us when we look at the Lord Jesus as the One Who “ascended far above all the heavens” after He “had descended into the lower parts of the earth” (Ephesians 4:8-10). The same feelings of admiration arise in us when we see how on the one hand He humbled Himself and became obedient to death, even to death on the cross, and on the other hand He was highly exalted by God (Philippians 2:6-11).

It says of Chenaniah that he “was [in charge of] the singing” and that he “gave instruction in singing because he was skillful” (1 Chronicles 15:22). He knows how to sing. This has nothing to do with what today is called a ‘worship leader’. In spiritual terms, every believer should be “skillful” in singing. Every believer is expected to sing praises both with his spirit and with his mind (1 Corinthians 14:15).

It is part of “worship … in spirit and truth” (John 4:23-24), meaning that worship happens in a spiritual way, with the heart, but also with understanding of the truth of God’s Word about Christ and His work. Getting into ecstasy, losing control of one’s own will, is foolish and harmful for the Christian. It is reminiscent of the work of demons (1 Corinthians 12:1-2).

1 Chronicles 29:18

Gatekeepers

Gatekeepers must guard for the honor of the ark. They stand in front of the entrance to the tent where the ark is located to ensure that no unauthorized persons enter and touch the ark. They also accompany the ark on its way to Jerusalem to ensure that no unholy hands touch the ark.

In the church every member is responsible for ensuring that nothing enters the church that affects the honor of the Lord Jesus. This concerns both the doctrine and the life of each member of the church. A special responsibility lies on the shoulders of brothers who through age and experience in their relationship with the Lord know God’s thoughts and function as elders (Acts 20:28a).

1 Chronicles 29:19

Gatekeepers

Gatekeepers must guard for the honor of the ark. They stand in front of the entrance to the tent where the ark is located to ensure that no unauthorized persons enter and touch the ark. They also accompany the ark on its way to Jerusalem to ensure that no unholy hands touch the ark.

In the church every member is responsible for ensuring that nothing enters the church that affects the honor of the Lord Jesus. This concerns both the doctrine and the life of each member of the church. A special responsibility lies on the shoulders of brothers who through age and experience in their relationship with the Lord know God’s thoughts and function as elders (Acts 20:28a).

1 Chronicles 29:20

The Ark Is Brought Up

Then “the ark of the covenant of the LORD” – twice it is expressly called so (1 Chronicles 15:25-26) – is taken from the house of Obed-edom. The name of Obed-edom is mentioned several times in this chapter (1 Chronicles 15:18; 21; 24; 25). The mention of his name reflects the great appreciation God has for him. His faithfulness is rewarded. He is faithful in his own house and now has a task regarding the house of God.

The ark is brought to Jerusalem “with joy”, that is to say, under the expression of joy, by “all Israel”. The carrying of the ark is done by the Levites, but the whole people are involved. The fact that the ark now arrives in Jerusalem without accidents is because God helps the Levites to carry the ark. The carriers are in themselves no better than Uzza. That things are going well now is thanks to the help of God. It also applies to us that only with the help of God, the help of His Spirit, can a service be done for Him that is pleasing to Him (cf. 2 Chronicles 18:31; Acts 26:22).

The awareness that God helps, leads them to bring sacrifices. The sacrifices consist of “seven bulls and seven rams”. The number seven is the number of perfection. A bull is pre-eminently the animal for the burnt offering. The ram is pre-eminently the animal for the sacrifice of ordination.

Here we see that the bringing up of the ark (in picture) is done on the basis of the Lord’s work, which He performed perfectly (seven) to God’s glory (burnt offering), in full dedication to Him (offering of ordination). The spiritual application is that we can only prepare a place for the Lord Jesus if we have understood something of His perfect work as a burnt offering and a sacrifice of ordination.

David does not wear his royal garment on this occasion, but both a Levite garment and a priestly garment (1 Chronicles 15:27). This evokes the thought that here we have a picture of the Lord Jesus as the One Who is King and Priest in one Person.

What is happening here before our eyes is sung in Psalm 68: “They have seen Your procession, O God, The procession of my God, my King, into the sanctuary. The singers went on, the musicians after [them], In the midst of the maidens beating tambourines” (Psalms 68:24-25).

1 Chronicles 29:21

The Ark Is Brought Up

Then “the ark of the covenant of the LORD” – twice it is expressly called so (1 Chronicles 15:25-26) – is taken from the house of Obed-edom. The name of Obed-edom is mentioned several times in this chapter (1 Chronicles 15:18; 21; 24; 25). The mention of his name reflects the great appreciation God has for him. His faithfulness is rewarded. He is faithful in his own house and now has a task regarding the house of God.

The ark is brought to Jerusalem “with joy”, that is to say, under the expression of joy, by “all Israel”. The carrying of the ark is done by the Levites, but the whole people are involved. The fact that the ark now arrives in Jerusalem without accidents is because God helps the Levites to carry the ark. The carriers are in themselves no better than Uzza. That things are going well now is thanks to the help of God. It also applies to us that only with the help of God, the help of His Spirit, can a service be done for Him that is pleasing to Him (cf. 2 Chronicles 18:31; Acts 26:22).

The awareness that God helps, leads them to bring sacrifices. The sacrifices consist of “seven bulls and seven rams”. The number seven is the number of perfection. A bull is pre-eminently the animal for the burnt offering. The ram is pre-eminently the animal for the sacrifice of ordination.

Here we see that the bringing up of the ark (in picture) is done on the basis of the Lord’s work, which He performed perfectly (seven) to God’s glory (burnt offering), in full dedication to Him (offering of ordination). The spiritual application is that we can only prepare a place for the Lord Jesus if we have understood something of His perfect work as a burnt offering and a sacrifice of ordination.

David does not wear his royal garment on this occasion, but both a Levite garment and a priestly garment (1 Chronicles 15:27). This evokes the thought that here we have a picture of the Lord Jesus as the One Who is King and Priest in one Person.

What is happening here before our eyes is sung in Psalm 68: “They have seen Your procession, O God, The procession of my God, my King, into the sanctuary. The singers went on, the musicians after [them], In the midst of the maidens beating tambourines” (Psalms 68:24-25).

1 Chronicles 29:22

The Ark Is Brought Up

Then “the ark of the covenant of the LORD” – twice it is expressly called so (1 Chronicles 15:25-26) – is taken from the house of Obed-edom. The name of Obed-edom is mentioned several times in this chapter (1 Chronicles 15:18; 21; 24; 25). The mention of his name reflects the great appreciation God has for him. His faithfulness is rewarded. He is faithful in his own house and now has a task regarding the house of God.

The ark is brought to Jerusalem “with joy”, that is to say, under the expression of joy, by “all Israel”. The carrying of the ark is done by the Levites, but the whole people are involved. The fact that the ark now arrives in Jerusalem without accidents is because God helps the Levites to carry the ark. The carriers are in themselves no better than Uzza. That things are going well now is thanks to the help of God. It also applies to us that only with the help of God, the help of His Spirit, can a service be done for Him that is pleasing to Him (cf. 2 Chronicles 18:31; Acts 26:22).

The awareness that God helps, leads them to bring sacrifices. The sacrifices consist of “seven bulls and seven rams”. The number seven is the number of perfection. A bull is pre-eminently the animal for the burnt offering. The ram is pre-eminently the animal for the sacrifice of ordination.

Here we see that the bringing up of the ark (in picture) is done on the basis of the Lord’s work, which He performed perfectly (seven) to God’s glory (burnt offering), in full dedication to Him (offering of ordination). The spiritual application is that we can only prepare a place for the Lord Jesus if we have understood something of His perfect work as a burnt offering and a sacrifice of ordination.

David does not wear his royal garment on this occasion, but both a Levite garment and a priestly garment (1 Chronicles 15:27). This evokes the thought that here we have a picture of the Lord Jesus as the One Who is King and Priest in one Person.

What is happening here before our eyes is sung in Psalm 68: “They have seen Your procession, O God, The procession of my God, my King, into the sanctuary. The singers went on, the musicians after [them], In the midst of the maidens beating tambourines” (Psalms 68:24-25).

1 Chronicles 29:23

The Ark Is Brought Up

Then “the ark of the covenant of the LORD” – twice it is expressly called so (1 Chronicles 15:25-26) – is taken from the house of Obed-edom. The name of Obed-edom is mentioned several times in this chapter (1 Chronicles 15:18; 21; 24; 25). The mention of his name reflects the great appreciation God has for him. His faithfulness is rewarded. He is faithful in his own house and now has a task regarding the house of God.

The ark is brought to Jerusalem “with joy”, that is to say, under the expression of joy, by “all Israel”. The carrying of the ark is done by the Levites, but the whole people are involved. The fact that the ark now arrives in Jerusalem without accidents is because God helps the Levites to carry the ark. The carriers are in themselves no better than Uzza. That things are going well now is thanks to the help of God. It also applies to us that only with the help of God, the help of His Spirit, can a service be done for Him that is pleasing to Him (cf. 2 Chronicles 18:31; Acts 26:22).

The awareness that God helps, leads them to bring sacrifices. The sacrifices consist of “seven bulls and seven rams”. The number seven is the number of perfection. A bull is pre-eminently the animal for the burnt offering. The ram is pre-eminently the animal for the sacrifice of ordination.

Here we see that the bringing up of the ark (in picture) is done on the basis of the Lord’s work, which He performed perfectly (seven) to God’s glory (burnt offering), in full dedication to Him (offering of ordination). The spiritual application is that we can only prepare a place for the Lord Jesus if we have understood something of His perfect work as a burnt offering and a sacrifice of ordination.

David does not wear his royal garment on this occasion, but both a Levite garment and a priestly garment (1 Chronicles 15:27). This evokes the thought that here we have a picture of the Lord Jesus as the One Who is King and Priest in one Person.

What is happening here before our eyes is sung in Psalm 68: “They have seen Your procession, O God, The procession of my God, my King, into the sanctuary. The singers went on, the musicians after [them], In the midst of the maidens beating tambourines” (Psalms 68:24-25).

1 Chronicles 29:24

Michal Despises David

Michal despises David because she finds it below his dignity as king to behave like this – in her eyes frenzied. Unbelief understands nothing of the joy that the believing heart experiences in the things of the Lord. It is impossible for the carnal minded believer to share in the joy experienced by the spiritual minded believer in his fellowship with the Father and the Son.

The fact that she looks “out of the window” shows her limited insight. It presents the framework of her own imagination that is determined by origin and upbringing. She shows an arrogant complacency with which she pretends to judge David and his behavior.

It is a sad thing when in a marriage husband and wife do not correspond spiritually or even, as here, there is a great distance between them. This is not (in the picture) about a marriage between a believer and an unbeliever. This is prohibited (2 Corinthians 6:14a). It is a marriage between two people who confess to belong to God’s people.

It is vital for marriage that husband and wife agree in the purpose of their life and that is to live to the honor of the Lord. If one of them thinks or starts thinking differently about this, it is sad. However, it does not mean that then the other person should not live for the Lord anymore. We can learn this here from David. He remains faithful to the Lord and is committed to His honor.

1 Chronicles 29:26

Introduction

This chapter concludes the description of the major event of placing the ark in the royal city. This establishes the public worship of God during the reign of David. That the ark was not brought to Gibeon, where the altar stands and what is left of the tabernacle, is of great significance. It means the judgment of the whole system connected to the tabernacle.

Offerings and Blessing

When the ark is placed in the tent and has come to rest, as it were, from its wanderings, the consequence is that offerings are offered. The placing of the ark works worship, of which the burnt offering speaks, and fellowship, of which the peace offerings speaks. There is no sin offering here, it does not fit with this event.

After offering the offerings mentioned above David distributes blessings to the whole people. David is the king-priest who as a true Melchizedek distributes food (Genesis 14:18). Every member, without distinction between man and woman, gets “a loaf of bread and a portion [of meat] and a raisin cake”. When it comes to the blessings that the believer has received in Christ, there is no difference between man and woman (Galatians 3:28).

The ‘food package’ that David distributes represents, in picture, a rich blessing. The loaf of bread speaks of the Lord Jesus: He is the bread of life. The portion of dates [as the Dutch HSV translates] speaks of victory: dates come from the date palms, the palm tree is a symbol of victory. The raisin cake speaks of lasting joy: raisins are dried grapes and from grapes is made the wine that rejoices the heart of God and people (Judges 9:13).

We see this lasting joy with the apostle Paul in the letter to the Philippians. Even the tears he weeps (Philippians 3:18) are not able to dispel the presence of that joy which is so characteristic of that letter. This has to do with the fact that life for him is Christ, which we can connect with the ark being placed “inside the tent which David had pitched for it”. When Christ, of Whom the ark is a picture, is central to our life, lasting joy is our part, and we can also pass it on. David does this in the picture of the raisin cakes and Paul does this to the believers in Philippi in his letter to them.

In the picture we can see here that the Lord Jesus is in the midst of the church when it comes together in His Name (Matthew 18:20). The church is a place of worship and fellowship, with the result that every member receives spiritual nourishment.

1 Chronicles 29:27

Introduction

This chapter concludes the description of the major event of placing the ark in the royal city. This establishes the public worship of God during the reign of David. That the ark was not brought to Gibeon, where the altar stands and what is left of the tabernacle, is of great significance. It means the judgment of the whole system connected to the tabernacle.

Offerings and Blessing

When the ark is placed in the tent and has come to rest, as it were, from its wanderings, the consequence is that offerings are offered. The placing of the ark works worship, of which the burnt offering speaks, and fellowship, of which the peace offerings speaks. There is no sin offering here, it does not fit with this event.

After offering the offerings mentioned above David distributes blessings to the whole people. David is the king-priest who as a true Melchizedek distributes food (Genesis 14:18). Every member, without distinction between man and woman, gets “a loaf of bread and a portion [of meat] and a raisin cake”. When it comes to the blessings that the believer has received in Christ, there is no difference between man and woman (Galatians 3:28).

The ‘food package’ that David distributes represents, in picture, a rich blessing. The loaf of bread speaks of the Lord Jesus: He is the bread of life. The portion of dates [as the Dutch HSV translates] speaks of victory: dates come from the date palms, the palm tree is a symbol of victory. The raisin cake speaks of lasting joy: raisins are dried grapes and from grapes is made the wine that rejoices the heart of God and people (Judges 9:13).

We see this lasting joy with the apostle Paul in the letter to the Philippians. Even the tears he weeps (Philippians 3:18) are not able to dispel the presence of that joy which is so characteristic of that letter. This has to do with the fact that life for him is Christ, which we can connect with the ark being placed “inside the tent which David had pitched for it”. When Christ, of Whom the ark is a picture, is central to our life, lasting joy is our part, and we can also pass it on. David does this in the picture of the raisin cakes and Paul does this to the believers in Philippi in his letter to them.

In the picture we can see here that the Lord Jesus is in the midst of the church when it comes together in His Name (Matthew 18:20). The church is a place of worship and fellowship, with the result that every member receives spiritual nourishment.

1 Chronicles 29:28

Introduction

This chapter concludes the description of the major event of placing the ark in the royal city. This establishes the public worship of God during the reign of David. That the ark was not brought to Gibeon, where the altar stands and what is left of the tabernacle, is of great significance. It means the judgment of the whole system connected to the tabernacle.

Offerings and Blessing

When the ark is placed in the tent and has come to rest, as it were, from its wanderings, the consequence is that offerings are offered. The placing of the ark works worship, of which the burnt offering speaks, and fellowship, of which the peace offerings speaks. There is no sin offering here, it does not fit with this event.

After offering the offerings mentioned above David distributes blessings to the whole people. David is the king-priest who as a true Melchizedek distributes food (Genesis 14:18). Every member, without distinction between man and woman, gets “a loaf of bread and a portion [of meat] and a raisin cake”. When it comes to the blessings that the believer has received in Christ, there is no difference between man and woman (Galatians 3:28).

The ‘food package’ that David distributes represents, in picture, a rich blessing. The loaf of bread speaks of the Lord Jesus: He is the bread of life. The portion of dates [as the Dutch HSV translates] speaks of victory: dates come from the date palms, the palm tree is a symbol of victory. The raisin cake speaks of lasting joy: raisins are dried grapes and from grapes is made the wine that rejoices the heart of God and people (Judges 9:13).

We see this lasting joy with the apostle Paul in the letter to the Philippians. Even the tears he weeps (Philippians 3:18) are not able to dispel the presence of that joy which is so characteristic of that letter. This has to do with the fact that life for him is Christ, which we can connect with the ark being placed “inside the tent which David had pitched for it”. When Christ, of Whom the ark is a picture, is central to our life, lasting joy is our part, and we can also pass it on. David does this in the picture of the raisin cakes and Paul does this to the believers in Philippi in his letter to them.

In the picture we can see here that the Lord Jesus is in the midst of the church when it comes together in His Name (Matthew 18:20). The church is a place of worship and fellowship, with the result that every member receives spiritual nourishment.

1 Chronicles 29:29

Praising the LORD

After the ark is placed and the offerings are offered, it is arranged by David that the name of the LORD is celebrated in the presence of the ark and that He is thanked and praised. David introduces music and singing into the worship service. He establishes an order for this and commands to praise the LORD. The place of worship is now not only a place of sacrifice, but also of praise. David instructs Asaph to praise the LORD.

The words used in the following 1 Chronicles 16:8-36 for this song of praise are quotations from three psalms. The person who made the psalms is not mentioned. Since David quotes from these three psalms, it is likely that he wrote them. We can divide the song into three parts, according to the quotations from the psalms: 1. 1 Chronicles 16:8-22 are, with a single modification, Psalms 105:1-15, 2. the 1 Chronicles 16:23-33 are, except for a few initial words, whole Psalms 96 and 3. 1 Chronicles 16:34-36 are Psalms 106:1,47-48.

Psalms 105 and 106 are the last two psalms of the fourth psalm book. In the fourth psalm book the ways are sung along which God will reach His great end goal. This goal is to introduce His Son as the Son of Man into the world to establish His kingship.

Psalms 96 is also part of the fourth psalm book, which begins with Psalms 90, the prayer of Moses, the man who led the people through the wilderness. In an ascending series of psalms, the establishment of the kingship of the Messiah takes place. That fits in with what we have here, the establishment of the kingship of David, in connection with the ark and with Jerusalem. It is worth pointing out that in Psalms 102 we read about the basis of God’s end goal, which is the work of the Lord Jesus on the cross. In Psalms 105 and 106, we hear as a result of this, the great jubilation.

The first part, 1 Chronicles 16:8-22, which consists of the first part of Psalm 105 (Psalms 105:1-15), shows the faithfulness of God in keeping His covenant. The second part, 1 Chronicles 16:23-33, which consists of Psalm 96 (Psalms 96:1-13), is a song of thanksgiving. The third part, 1 Chronicles 16:34-36, which consists of the opening verses and the closing verses of Psalm 106 (Psalms 106:1; 47-48), contains the thought of gather together. In the subjects of these three parts – faithfulness, singing and gathering – we can recognize the meaning of the names of the three main singers. Heman means ‘faithfulness’, Jeduthun means ‘choir of praise’ and Asaph means ‘one who gathers together’.

The content of the praise to the LORD is indicated by David and put into practice by “Asaph and his relatives”. It is good to learn from the Lord Jesus how to praise God. He sings praises to the LORD – for us, the Father – in the midst of the church (Hebrews 2:12) and the church may agree with Him. David here is a picture of the Lord Jesus Who through the Spirit leads God’s people in worship.

We can make the application that it is good to learn from faithful brothers how to worship God. We do not do this by taking a course with them or just by repeating what they say, but by listening to their thanksgiving and going into it with our hearts.

1 Chronicles 29:30

Praising the LORD

After the ark is placed and the offerings are offered, it is arranged by David that the name of the LORD is celebrated in the presence of the ark and that He is thanked and praised. David introduces music and singing into the worship service. He establishes an order for this and commands to praise the LORD. The place of worship is now not only a place of sacrifice, but also of praise. David instructs Asaph to praise the LORD.

The words used in the following 1 Chronicles 16:8-36 for this song of praise are quotations from three psalms. The person who made the psalms is not mentioned. Since David quotes from these three psalms, it is likely that he wrote them. We can divide the song into three parts, according to the quotations from the psalms: 1. 1 Chronicles 16:8-22 are, with a single modification, Psalms 105:1-15, 2. the 1 Chronicles 16:23-33 are, except for a few initial words, whole Psalms 96 and 3. 1 Chronicles 16:34-36 are Psalms 106:1,47-48.

Psalms 105 and 106 are the last two psalms of the fourth psalm book. In the fourth psalm book the ways are sung along which God will reach His great end goal. This goal is to introduce His Son as the Son of Man into the world to establish His kingship.

Psalms 96 is also part of the fourth psalm book, which begins with Psalms 90, the prayer of Moses, the man who led the people through the wilderness. In an ascending series of psalms, the establishment of the kingship of the Messiah takes place. That fits in with what we have here, the establishment of the kingship of David, in connection with the ark and with Jerusalem. It is worth pointing out that in Psalms 102 we read about the basis of God’s end goal, which is the work of the Lord Jesus on the cross. In Psalms 105 and 106, we hear as a result of this, the great jubilation.

The first part, 1 Chronicles 16:8-22, which consists of the first part of Psalm 105 (Psalms 105:1-15), shows the faithfulness of God in keeping His covenant. The second part, 1 Chronicles 16:23-33, which consists of Psalm 96 (Psalms 96:1-13), is a song of thanksgiving. The third part, 1 Chronicles 16:34-36, which consists of the opening verses and the closing verses of Psalm 106 (Psalms 106:1; 47-48), contains the thought of gather together. In the subjects of these three parts – faithfulness, singing and gathering – we can recognize the meaning of the names of the three main singers. Heman means ‘faithfulness’, Jeduthun means ‘choir of praise’ and Asaph means ‘one who gathers together’.

The content of the praise to the LORD is indicated by David and put into practice by “Asaph and his relatives”. It is good to learn from the Lord Jesus how to praise God. He sings praises to the LORD – for us, the Father – in the midst of the church (Hebrews 2:12) and the church may agree with Him. David here is a picture of the Lord Jesus Who through the Spirit leads God’s people in worship.

We can make the application that it is good to learn from faithful brothers how to worship God. We do not do this by taking a course with them or just by repeating what they say, but by listening to their thanksgiving and going into it with our hearts.