David made himself houses in David’s city; and he prepared a place for God’s ark, and pitched a tent for it. Then David said, “No one ought to carry God’s ark but the Levites. For Yahweh has chosen them to carry God’s ark, and to minister to him forever.”
David assembled all Israel at Jerusalem, to bring up Yahweh’s ark to its place, which he had prepared for it. David gathered together the sons of Aaron and the Levites: of the sons of Kohath, Uriel the chief, and his brothers one hundred twenty; of the sons of Merari, Asaiah the chief, and his brothers two hundred twenty; of the sons of Gershom, Joel the chief, and his brothers one hundred thirty; of the sons of Elizaphan, Shemaiah the chief, and his brothers two hundred; of the sons of Hebron, Eliel the chief, and his brothers eighty; of the sons of Uzziel, Amminadab the chief, and his brothers one hundred twelve. David called for Zadok and Abiathar the priests, and for the Levites, for Uriel, Asaiah, Joel, Shemaiah, Eliel, and Amminadab, and said to them, “You are the heads of the fathers’ households of the Levites. Sanctify yourselves, both you and your brothers, that you may bring the ark of Yahweh, the God of Israel, up to the place that I have prepared for it. For because you didn’t carry it at first, Yahweh our God broke out in anger against us, because we didn’t seek him according to the ordinance.”
So the priests and the Levites sanctified themselves to bring up the ark of Yahweh, the God of Israel. The children of the Levites bore God’s ark on their shoulders with its poles, as Moses commanded according to Yahweh’s word. David spoke to the chief of the Levites to appoint their brothers as singers with instruments of music, stringed instruments, harps, and cymbals, sounding aloud and lifting up their voices with joy. So the Levites appointed Heman the son of Joel; and of his brothers, Asaph the son of Berechiah; and of the sons of Merari their brothers, Ethan the son of Kushaiah; and with them their brothers of the second rank, Zechariah, Ben, Jaaziel, Shemiramoth, Jehiel, Unni, Eliab, Benaiah, Maaseiah, Mattithiah, Eliphelehu, Mikneiah, Obed-Edom, and Jeiel, the doorkeepers. So the singers, Heman, Asaph, and Ethan, were given cymbals of bronze to sound aloud; and Zechariah, Aziel, Shemiramoth, Jehiel, Unni, Eliab, Maaseiah, and Benaiah, with stringed instruments set to Alamoth; and Mattithiah, Eliphelehu, Mikneiah, Obed-Edom, Jeiel, and Azaziah, with harps tuned to the eight-stringed lyre, to lead. Chenaniah, chief of the Levites, was over the singing. He taught the singers, because he was skillful. Berechiah and Elkanah were doorkeepers for the ark. Shebaniah, Joshaphat, Nethanel, Amasai, Zechariah, Benaiah, and Eliezer, the priests, blew the trumpets before God’s ark; and Obed-Edom and Jehiah were doorkeepers for the ark.
So David, the elders of Israel, and the captains over thousands, went to bring the ark of Yahweh’s covenant up out of the house of Obed-Edom with joy. When God helped the Levites who bore the ark of Yahweh’s covenant, they sacrificed seven bulls and seven rams. David was clothed with a robe of fine linen, as were all the Levites who bore the ark, the singers, and Chenaniah the choir master with the singers; and David had an ephod of linen on him. Thus all Israel brought the ark of Yahweh’s covenant up with shouting, with sound of the cornet, with trumpets, and with cymbals, sounding aloud with stringed instruments and harps. As the ark of Yahweh’s covenant came to David’s city, Michal the daughter of Saul looked out at the window, and saw king David dancing and playing; and she despised him in her heart.
Geneva Bible translators 1599 · Public Domain On vv1, 3, 5, 8, 9, 12, 13, 16, 18, 20, 21, 22, 24, 26, 27, 29 That was in the place of the city, called…
That was in the place of the city, called Zion, 2 Sam. 5:7, 9.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1, 2, 3, 4, 11, 12, 13, 14, 16, 20, 21, 22, 23, 25, 26, 27 1Ch 15:1 And [David] made him houses in the…
1Ch 15:1 And [David] made him houses in the city of David, and prepared a place for the ark of God, and pitched for it a tent.
Ver. 1. And prepared a place for the ark.] This he had done before he fetched it to Obededom’s house. {1Ch 13:6} See 2Sa 6:17.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1, 2, 5, 11, 12, 13, 15, 18, 20, 21, 22, 23, 26, 27 Houses; a palace consisting of many houses or apartments…
Houses; a palace consisting of many houses or apartments for his several wives and children. Pitched for it a tent.
Quest. Why did he not first fetch the tabernacle of Moses from Gibeon, where it now was that so he might put the ark into its proper place?
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Answ. Partly because he had no motion or direction from God concerning the tabernacle, as he had concerning the ark; and partly because he thought the tabernacle was not so necessary for that end as formerly, seeing he intended forthwith to set upon the building of the temple, as appears from 1Ch 12.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv1, 25 Preparation is here made for the bringing of the…
Preparation is here made for the bringing of the ark home to the city of David from the house of Obed-edom. It is here owned that in the former attempt, though it was a very good work and in it they sought God, yet they sought him, not after the due order, Ch1 15:13. "We did not go about our work considerately; and therefore we sped so ill." Note, It is not enough that we do that which is good, but we must do it well - not enough that we seek God in a due ordinance, but we must seek after him, in a due order. Note, also, When we have suffered for our irregularities we must learn thereby to be more regular; then we answer the end of chastisement. Let us see how the matter was mended. 1. David now prepared a place for the reception of the ark, before he brought it to him; and thus he sought in the due order. He had not time to build a house, but he pitched a tent for it (Ch1 15:1), probably according to the pattern shown to Moses in the mount, or as near it as might be, of curtains and boards. Observe, When he made houses for himself in the city of David he prepared a place for the ark. Note, Wherever we build for ourselves, we must be sure to make room for God's ark, for a church in the house. 2. David now ordered that the Levites or priests should carry the ark upon their shoulders. Now he bethought himself of that which he could not but know before, that, none ought to carry the ark but the Levites, Ch1 15:2. The Kohathites carried it in their ordinary marches, and therefore had no wagons allotted them, because their work was to bear upon their shoulders, Num 7:9. But upon extraordinary occasions, as when they passed Jordan and compassed Jericho, the priests carried it. This rule was express, and yet David himself forgot it, and put the ark upon a cart. Note, Even those that are very knowing in the word of God, yet have it not always so ready to them as were to be wished when they have occasion to use it. Wise and good men may be guilty of an oversight, which, as soon as they are aware of, they will correct. David did not go about to justify what had been done amiss, nor to lay the blame on others, but owned himself guilty, with others, of not seeking God in a due order, and now took care not only to summon the Levites to the solemnity, as he did all Israel (Ch1 15:3), and had done before (Ch1 13:2), but to see that they assembled (Ch1 15:4), especially the sons of Aaron, Ch1 15:11. To them he gives the solemn charge (Ch1 15:12): You are the chief of the fathers of the Levites, therefore do you bring up the ark of the Lord. It is expected that those who are advanced above others in dignity should go before others in duty. "You are the chief, and therefore more is expected from you than from others, both by way of service yourselves and influence on the rest. You did it not at first, neither did your duty yourselves nor took care to instruct us, and we smarted for it: The Lord made a breach upon us; we have all smarted for your neglect; this has been by your means (see Mal 1:9): therefore sanctify yourselves, and mind your business." When those that have suffered for doing ill thus learn to do better the correction is well bestowed. 3. The Levites and priests sanctified themselves (Ch1 15:14) and were ready to carry the ark on their shoulders, according to the law, Ch1 15:15. Note, Many that are very remiss in their duty, if they were but faithfully told of it, would reform and do better. The breach upon Uzza made the priests more careful to sanctify themselves, that is, to cleanse themselves from all ceremonial pollution and to compose themselves for the solemn service of God, so as to strike a reverence upon the people. Some are made examples, that others may be made exemplary and very cautious. 4. Officers were appointed to be ready to bid the ark welcome, with every possible expression of joy, Ch1 15:16. David ordered the chief of the Levites to nominate those that they knew to be proficients for this service. Heman, Asaph, and Ethan, were now first appointed, Ch1 15:17. They undertook to sound with symbols (Ch1 15:19), others with psalteries (Ch1 15:20), others with harps, on the Sheminith, or eighth, eight notes higher or lower than the rest, according to the rules of the concert, Ch1 15:21. Some that were priests blew with the trumpet (Ch1 15:24), as was usual at the removal of the ark (Num 10:8) and at solemn feasts, Psa 81:3. And one was appointed for song (Ch1 15:22), for he was skilful in it, could sing well himself and instruct others. Note, As every man has received the gift, so he ought to minister the same, Pe1 4:10. And those that excel in any endowment should not only use it for the common good themselves, but teach others also, and not grudge to make others as wise as themselves. This way of praising God by musical instruments had not hitherto been in use. But David, being a prophet, instituted it by divine direction, and added it to the other carnal ordinances of that dispensation, as the apostle calls them, Heb 9:10. The New Testament keeps up singing of psalms, but has not appointed church-music. Some were appointed to be porters (Ch1 15:18), others door-keepers for the ark (Ch1 15:23, Ch1 15:24), and one of these was Obed-edom, who reckoned it no doubt a place of honour, and accepted it as recompence for the entertainment he had given to the ark. He had been for three months housekeeper to the ark, and indeed its landlord. But, when he might not be so any longer, such an affection had he for it that he was glad to be its door-keeper.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1, 2, 3, 4, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27 And David made him houses in the city of…
And David made him houses in the city of David,.... With the help of the masons and carpenters Hiram sent him, Ch1 14:1, the royal palace is meant, with all the apartments in it, which were many and large, as so great a family he had required, and with all the out houses to it necessary for his servants, and their offices:
and prepared a place for the ark of God, and pitched for it a tent; see Sa2 6:17.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 5, 11, 18, 20, 21, 22, 23, 26, 27 David prepares to bring up the ark, ver. 1-24.…
David prepares to bring up the ark, ver. 1-24. It is brought up, ver. 25-28. Michal despises him, ver. 29.
Houses - A palace consisting of many houses or apartments for his several wives and children. A tent - He did not fetch the tabernacle of Moses from Gibeon, because he intended forthwith to build the temple.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 2, 15, 17, 20, 21, 22, 26, 27, 29 David prepares to bring home the ark, and musters…
CHAPTER XV
David prepares to bring home the ark, and musters the Levites,
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1-11.
They sanctify themselves, and bear the ark upon their
shoulders, 12-15.
The solemnities observed on the occasion, 16-26.
David dances before the ark, and is despised by his wife
Michal, 27-29.
NOTES ON CHAP. XV
Verse 1. Made him houses] One for himself, and one for the ark; in the latter was a tent, under which the ark was placed.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 2, 5, 11, 16, 18, 20, 21, 22, 23, 26, 27 1Ch 15:1. David made him houses in the city…
1Ch 15:1. David made him houses in the city of David — A palace consisting of many houses or apartments for his several wives and children. And prepared a place for the ark of God — He did not fetch the tabernacle of Moses from Gibeon, because he intended forthwith to build the temple. See note on 2Sa 6:17.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1, 2, 3, 4, 5, 13, 16, 20, 21, 22, 26, 27 And pitched for it a tent - The old…
And pitched for it a tent - The old “tent” or “tabernacle” was still in existence at Gibeon 1Ch 16:39; 2Ch 1:3; but the ark had long been separated from it, and David probably thought that something newer and more magnificent was requisite. He therefore allowed the former tabernacle to keep its place, and had another made and erected.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv1, 2, 5, 8, 12, 13, 17, 18, 20, 21, 22, 24, 26, 27, 29 Houses, or magnificent palaces, which afterwards caused him to…
Houses, or magnificent palaces, which afterwards caused him to be ashamed, seeing the ark was lodged under skins, 2 Kings vii. 10. --- For it, entirely new. The old tabernacle was left at Gabaon. (Calmet) (Du Hamel)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 η. The Removal of the Ark to Jerusalem, with…
η. The Removal of the Ark to Jerusalem, with the Solemn Hymn sung on this occasion: 1 Chronicles 15, 16
1Ch_15:1 And he made him houses in the city of David, and he prepared a place for the ark of God, and pitched for it a tent.
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2Then David said, None should carry the ark of God but the Levites; for the Lord hath chosen them to carry the ark of God, and to minister to Him for ever 3And David gathered all Israel to Jerusalem, to bring up the ark of the Lord unto its place which he had prepared for it. 4And David assembled the sons of Aaron, and the Levites. 5Of the sons of Kohath: Uriel the chief, and his brethren a hundred and thirty. 6Of the sons of Merari: Asaiah the chief, and his brethren two hundred and twenty. 7Of the sons of Gershom: Joel the chief, and his brethren a hundred and thirty. 8Of the sons of Elizaphan: Shemaiah the chief, and his brethren two hundred. 9Of the sons of Hebron: Eliel the chief, and his brethren eighty. 10Of the sons of Uzziel: Amminadab the chief, and his brethren a hundred and twelve. 11And David called Zadok and Abiathar the priests, and the Levites Uriel, Asaiah, and Joel, Shemaiah, and Eliel, and Amminadab. 12And said unto them, Ye chiefs of the Levites, sanctify yourselves with your brethren, and bring up the ark of the Lord God of Israel to the place I have prepared for it. 13For because ye were not at the first, the 14Lord our God broke out upon us, because we sought Him not aright. And the priests and Levites sanctified themselves to bring up the ark of the Lord God of 15Israel. And the sons of the Levites bare the ark of God, as Moses commanded by the word of the Lord, upon their shoulders, with staves upon them.
16And David said to the chiefs of the Levites, to appoint their brethren the singers with instruments, psalteries, and harps, and cymbals, sounding, to lift up 17the sound with gladness. And the Levites appointed Heman son of Joel; and of his brethren, Asaph son of Berechiah; and of the sons of Merari their brethren, Ethan son of Kushaiah.1 18And with them their brethren of the second degree: Zechariah , 2 and Jaaziel, and Shemiramoth, and Jehiel, and Unni, Eliab, and Benaiah, and Maaseiah, and Mattithiah, and Elipheleh, and Mikneiah, and Obed-edom, 19and Jeiel, the porters. And the singers, Heman, Asaph, and Ethan, with cymbals of brass to sound aloud. 20And Zechariah, and Aziel, and Shemiramoth, and Jehiel, and Unni, and Eliab, and Maaseiah, and Benaiah, with psalteries, in the way of maidens. 21And Mattithiah, and Elipheleh, and Mikneiah, and Obed-edom, and Jeiel, and Azaziah, with harps after the octave to lead. 22And Chenaniah, chief of the Levites;3 for he instructed in bearing, for he was skilful. 23And Berechiah and Elkanah were door-keepers for the ark 24And Shebaniah, and Joshaphat, and Nathaneel, and Amasai, and Zechariah, and Benaiah, and Eliezer, the priests, blew4 with the trumpets before the ark of God; and Obed-edom and Jehiah were door-keepers for the ark.
25And David, and the elders of Israel, and the captains of thousands, were going to bring up the ark of the covenant of the Lord out of the house of Obededom 26with gladness. And when God helped the Levites bearing the ark of the covenant of the Lord, then they offered seven bullocks and seven rams. 27And David was clothed with a robe of byssus, and all the Levites bearing the ark, and the singers, and Chenaniah the master of the bearing [the singers];5 and upon 28David was a linen ephod. And all Israel brought up the ark of the covenant of the Lord with shouting, and with sound of cornet, and with trumpets, and with 29cymbals sounding, with psalteries and harps. And when the ark of the covenant of the Lord came to the city of David, then Michal, daughter of Saul, looked out from the window, and saw King David leaping and playing; and she despised him in her heart.
1Ch_16:1.And they brought the ark of God, and set it in the tent that David had pitched for it; and they offered burnt-offerings and peace-offerings before God. 2And David made an end of offering burnt-offerings and peace-offerings, and blessed the people in the name of the Lord. 3And he dealt to every one of Israel, both man and woman, to every one a loaf of bread, and a measure [of wine], and a grape cake.
4And he appointed before the ark of the Lord ministers of the Levites, to record, and to thank and to praise the Lord God of Israel. 5Asaph the chief, and next to him Zechariah, Jeiel,6 and Shemiramoth, and Jehiel, and Mattithiah, and Eliab, and Benaiah, and Obed-edom, and Jeiel, with psalteries and harps; and 6Asaph sounding with cymbals. And Benaiah and Jahaziel the priests with 7trumpets continually before the ark of the covenant of God. On that day then David ordered for the first time to thank the Lord by Asaph and his brethren.7
8 Thank ye the Lord, call on His name,
Make known His deed among the peoples.
9 Sing ye to Him, play ye to Him;
Muse on all His wonders.
10 Glory ye in His holy name;
Let the heart of them that seek the Lord be glad.
11 Seek ye the Lord and His strength,
Seek ye His face continually.
12 Remember His wonders that He hath done,
His signs, and the judgments of His mouth.
13 O ye seed of Israel His servant,
Ye sons of Jacob, His chosen.
14 He the Lord is our God,
His judgments are in all the earth.
15 Remember His covenant for ever—
The word He commanded to a thousand ages.
16 Which He made with Abraham,
And His oath unto Isaac.
17 And appointed it to Jacob for a statute,
To Israel for an everlasting covenant.
18 Saying, To thee I give the land of Canaan,
The line of your inheritance.
19 When ye were small in number,
Few, and strangers in it.
20 And they went from nation to nation,
And from one kingdom to another people.
21 He let no man do them wrong,
And reproved kings for their sake.
22 “Touch not mine anointed,
And do my prophets no harm.”
23 Sing ye to the Lord, all the earth;
Proclaim from day to day His salvation.
24 Tell ye among the nations His glory,
His wonders among all the peoples.
25 For great is the Lord, and greatly to be praised;
And He is to be feared above all gods.
26 For all the gods of the peoples are idols;
But the Lord made the heavens.
27 Majesty and honour are before Him,
Strength and gladness are in His place.
28 Give unto the Lord, ye kindreds of the people,
Give unto the Lord glory and strength.
29 Give to the Lord the glory due to His name;
Bring an oblation, and come before Him;
Worship the Lord in the beauty of holiness.
30 Tremble before Him, all the earth:
The world will also stand fast without moving.
31 Let the heavens be glad, and let the earth rejoice;
And let them sing among the nations, The Lord reigneth.
32 Let the sea roar, and the fulness thereof;
Let the field rejoice, and all that is therein.
33 Then shall the trees of the wood sing out
Before the Lord; for He cometh to judge the earth.
34 Thank ye the Lord; for He is good;
For His mercy endureth for ever.
35 And say ye, Save us, O God of our salvation,
And gather us and deliver us from the heathen,
To thank Thy holy name,
To glory in Thy praise.
36 Blessed be the Lord, the God of Israel,
For ever and ever.
And all the people said, Amen, and praised the Lord.
37And he left there, before the ark of the covenant of the Lord, Asaph and his brethren, to minister before the ark continually, for the day’s work in its day. 38And Obed-edom8 and their brethren sixty and eight; and Obed-edom, son of Jedithun, and Hosah, to be porters. 39And Zadok the priest, and his brethren the priests, before the tabernacle of the Lord, in the high place that was at Gibeon. 40To offer burnt-offerings to the Lord on the altar of burnt-offering continually morning and evening, and for all that is written in the law of the Lord, which He commanded Israel. 41And with them Heman and Jeduthun, and the rest that were chosen, who were expressed by name, to thank the Lord, that His mercy endureth for ever. 42And with them, Heman and Jeduthun,9 were trumpets and cymbals for loud sounding, and [other] instruments of God; and the sons of Jeduthun were at the gate. 43And all the people went every man to his house; and David turned in to bless his house.
EXEGETICAL
Preliminary Remark.—Instead of the brief description of the parallel text 2Sa_6:11-23, our author gives a detailed account: 1. Of the preparations for the solemn act of transferring the ark into its new sanctuary in Jerusalem,1Ch_15:1-24, including a. The erection of the tent for the reception of the ark, 1Ch_15:1; b. a conference of the king with the priests and Levites, 1Ch_15:2-16; and c. the selection of the Levites appointed for the chief part in the solemnity (and therefore designated by name), 1Ch_15:16 to 1Ch_24:2. Then follows the execution of the so prepared holy act itself, 1Ch_15:25 to 1Ch_16:3; at the close of which comes the description of the first solemn service before the ark in its new sanctuary on Zion, 1Ch_16:4-43, in-cluding the psalm of praise and thanks then sung, 1Ch_15:8-29. This long closing section is (except the last verse) peculiar to the Chronist. On its credibility, and especially on the genuineness and age of the psalm of praise and thanks, see at the close of these expositions.
1. The Preparation for the Removal; and first, a. The erection of the tent on Zion: 1Ch_15:1.—And he made him houses in the city of David. This may be understood of the building of other houses besides the palace built with the aid of Hiram of Tyre, 1Ch_14:1 (Berth., Kamph.); but as the verb used is עשׂה, not בנה, it appears rather to refer to the internal finishing of a palace for the abode of the king and his wives.—And he prepared a place for the ark of God. This was probably in the immediate neighbourhood of the king’s house adjoining it; for here the one of the two existing high priests, Abiathar the Ithamaride, who, since the massacre at Nob, was constantly about David (as it were his court or domestic priest, while Zadok of the house of Eleazar officiated at Gibeon), was to exercise his functions.—And pitched for it a tent, we may suppose, after the model of the old tabernacle still existing at Gibeon (1Ch_16:39 f., 1Ch_21:29; 1Ki_3:4 ff.), but only as a provisional sanctuary.
2. Continuation. b. The conference with the priests and Levites: 1Ch_15:2-15.—Then David said, namely, at the end of the three months, 1Ch_13:14.—None should carry, properly, “it is not to carry.” With this confession of the sole right of the Levites to carry the ark (comp. Num_1:50; Num_4:15; Num_7:9; Num_10:17), David acknowledges that it was unlawful to convey it on a waggon, 1Ch_13:7.
1Ch_15:3. And David gathered all Israel, by its natural representatives, the elders and captains of thousands; see 1Ch_15:25, and comp. 2Sa_6:15 : “ all the house of Israel.” Of this summons to a previous consultation in Jerusalem nothing further is reported, 2 Samuel 6 :
1Ch_15:4. And David assembled the sons of Aaron, and the Levites; he formed of these representatives of the priesthood an inner circle in the assembly of the people, to hear their counsel regarding the order of the solemnities. “ The sons of Aaron” are the high priests Zadok and Abiathar, 1Ch_15:11; the “Levites ” are the six chiefs named in 1Ch_15:5-10, with their brethren.
1Ch_15:5. Of the sons of Kohath: Uriel the chief; see 1Ch_6:9. The Kohathite chief is named first, because the ministry of the most holy, the carrying of the most holy vessels of the tabernacle, belonged to the Kohathites, the family from which Aaron the high priest sprang, Num_4:4; Num_4:15; Num_7:9 (Keil).—On the Merarite chief Asaiah, comp. 1Ch_4:15; on Joel, the chief of the sons of Gershom, 1Ch_6:21.
1Ch_15:8-10 name the chiefs of three other Kohathite families, those of Elizaphan (= Elzaphan son of Uzziel, Exo_6:22), of Hebron (son of Kohath, Exo_6:18; comp. 5:28), and of Uzziel. The last named is probably not different from the Kohathite Uzziel, father of Elizaphan, Exo_6:22; there are thus formed of the sons of this two houses, of which one is named after Elizaphan, the other after Uzziel himself, and not any of his other sons. There are then in all four Kohathite houses, with one Merarite and one Gershomite, here represented: a strong preference of the house of Kohath, which is not surprising, because the conveyance of the ark specially belonged to them.
1Ch_15:11. And David called Zadok (of Eleazar, 1Chr 5:27 ff.) and Abiathar (of Ithamar), the high priests, who then acted together; see above on 1Ch_15:1, and comp. 1Ch_24:3; 2Sa_15:24 ff; 2Sa_20:25.
1Ch_15:12. Ye chiefs of the Levites, literally, “ ye chiefs of the fathers of the Levites;” comp. 1Ch_8:6; 1Ch_8:10.—Sanctify yourselves with your brethren, properly, “ye and your brethren.” The “sanctifying” consisted in keeping from their wives, from contact with unclean things, and also in washing the body and the clothes; comp. Gen_35:2 with Exo_19:10; Exo_19:15, also 2Ch_30:3—To (the place) I have prepared for it,אֶל־הֲכִינוֹתִי לוֹ. The same elliptical construction (with omitted אֲשֶׁר, or immediate connection of the relative sentence with the preposition) see in 2Ch_1:4; comp. 1Ch_29:3; 2Ch_16:9; 2Ch_30:18; Neh_8:10 (Ew. § 333, b).
1Ch_15:13. For because ye were not at the beginning, or “ye were not those who bare the ark.” “At the beginning,” on the former occasion, when three months before the ark was brought from Kiriath-jearim, 13. On the peculiar construction לְמַבָּרִאשׁוֹנָה (from לְמָה and בָּרִאשׁוֹנָה), comp. מַה־תְּלָאָה = מַתְּלָאָהMal_1:13, and Ew. § 91, d. לְמָה in this compound signifies “for this, that,” “because;” comp. Ew. § 222, a, 353, a.—The Lord our God broke out upon us (1Ch_13:11), because we sought Him not aright, because we approached Him not in the manner prescribed by law, had neglected to testify our reverence to Him by keeping the legal regulation, that only Levites should bear the holy things
1Ch_15:15. And the sons of the Levites bear the ark of God. An anticipation, occasioned by that which was said in the verse before of the immediate execution of the order for the purification of the Levites. See the particulars, 1Ch_15:25 ff.—Upon their shoulders, with staves upon them, upon their shoulders. On מוֹטָה (from מוֹט, “waver”), the pole, comp. Num_13:23 (also Lev_25:13; Eze_34:27). In the Pentat. the poles are besides called בַּדִּיםExo_25:13 ff., etc.
3. Close. c. The appointment of the Levitical singers for the solemnity: 1Ch_15:16-24.—To appoint their brethren the singers with instruments, properly, “with instruments of song,” that is, to accompany the singing. Such כְּלֵי שִׁיר (comp. Neh_12:36) are now named in three classes: 1. נְבָלִים, ψαλτήρια (Sept.), or nablia (Vulg.), guitarlike instruments, consisting of an oblong chest with flat bottom and convex sounding board, over which strings of wire were stretched, called by Luther, in accordance with the Sept. (and the Arab, santir), psalteries, by others “harps” or nablia; 2. בִּנֹּרוֹת (Sept. κίνυραι, Vulg. lyrœ), harps or lute-like instruments, rendered by Luther not unsuitably, “harps,” though lutes would perhaps be more correct [rather should the former be called lutes]; 3. מְצִלְתַּיִם (equivalent to the older. term צֶלְצְלִים2Sa_6:5; Psa_150:5), here more fully defined by the epithet מַשְׁמִיעִים, “clear-sounding” (making to hear), which belongs neither to all the three instruments (Berth.), nor to the too remote “their brethren the singers” (Kamph.), but, as in 1Ch_15:19; 1Ch_15:28; 1Ch_16:5; 1Ch_16:42, only to מְצִלְתַּיִם; comp. Böttch. Neue exeg.-krit. Aehrenl. iii. 223 f. (who, however, assigns to the term the unsuitable meaning, “beating time”).—To lift up the sound with gladness, to express or signify joy; comp. 1Ch_15:25; 2Ch_23:18; 2Ch_29:30. This telic clause refers not merely to the clear-sounding cymbals, but to the chief sentence.
1Ch_15:17. And the Levites appointed Heman son of Joel. That this Heman was of the family of the Kohathites, and Asaph of the Gershonites (comp. 1Ch_5:18; 1Ch_5:24), is not here stated; only of the third song-master Ethan is his family, or his descent from Merari, expressly mentioned. On the name of Ethan’s father, Kushaiah, see Crit. Note.
1Ch_15:18. And with them their brethren of the second degree. On הַמִּשְׁנִים, “the second in rank,” comp. the sing.הַמִּשְׁנֶה, 2Ki_23:4 and 1Ch_16:5.—Zechariah and Jaaziel. For the certainly spurious בֵּן after זְכַרְיָהוּ, see Crit. Note. The here named Jaaziel is certainly identical with the Aziel, 1Ch_15:20, and with the Jeiel, 1Ch_16:5, or rather these names are to be changed into the present one.—And Obed-edom and Jeiel the porters. The office of doorkeeper does not exclude their acting also as musicians, as 1Ch_15:21 shows. After Jeiel, as the same verse teaches, the name Azaziah must have fallen out, so that originally there were not thirteen but fourteen persons named as musicians of the second order. After these singers and musicians have been mentioned by name (and in two orders or ranks, 1Ch_15:17-18), they are again brought forward, 1Ch_15:19-21, divided into three choirs, after the musical instruments or. which they played.
1Ch_15:19. The Cymbal Players: Heman, Asaph, and Ethan.—With cymbals of brass to sound aloud, they were bound, had this to do. The cymbals were wholly of brass; comp. 1Co_13:1 : χαλκὸς ἠχῶν, and Joseph. Antiq.vii. 12. 1 Chronicles 3 :κύμβαλά τε ἦν πλατέα καὶ μεγάλα χάλκεα. The “loud-sounding” (הַשְׁמִיעַ) of the three cymbal players was designed to beat time or direct; for in 1Ch_15:17 they are placed before as leaders.
1Ch_15:20. The Players on Psalteries or Nablia: Zechariah and Seven Others. Of these, who are here repeated with slight changes from 1Ch_15:18 (instead of Jaaziel, the second is here called Aziel; and at the end of the first series stands here Maaseiah before Benaiah, there inversely), it is here stated that they played with psalteries in the way of maidens.עַל־עֲלָמוֹת is certainly the name of that tone, which sounds in a high, clear voice, that is, the soprano, as the following עַל־הַשְּׁמִינִית, “after (or on) the octave,” is equivalent to “on the bass,” al ottava bassa. Comp. Del. on Psa_6:1; Psa_46:1.
1Ch_15:21. The Harp or Lute Players: Mattaniah and Five Others.—With harps after the octave to lead. How this leading or directing expressed by נצח is distinct from that which is expressed, 1Ch_15:19, by השׁמיע, we can no longer define; at all events, it was not such directing as could belong only to the music-master. Comp. Delitzsch on Psa_4:1.
1Ch_15:22-24 bring forward the other Levites engaged in the solemn procession.—And Chenaniah, chief of the Levites, for bearing.בְּמַשָּׂא (or as perhaps is to be read, with R. Norzi, בַּמַּשָּׂא) is scarcely to be understood of any presiding or overseeing action of Chenaniah (as the Sept. ὁ ἄρχων τῶν ᾠδῶν, Vulg. prophetiœ prœerat ad prœcinendam melodiam; Luth. “to instruct in singing;” L. Lavater, supremus musicus; Kamph. and others, “the leader in execution,” etc.). The phrase is rather to be referred to the bearing of the ark, which, according to 1Ch_15:23 f., is here in question (comp. also מַשָּׂא in 2Ch_35:3 and Num_4:19).With this agrees, rightly conceived, 1Ch_15:27, as well as the later mention of Chenaniah in 1Ch_26:29, where he is placed over the outward business of the Levites (rightly Berth. and Keil; undecided Kamph.).—Instructed in bearing; for he was skilful, acquainted with the ritual, experienced in the ceremonial relative to the bearing of the ark. Whether we take יָסֹר as inf. abs. Kal in the sense of the verb.-fin.יסר, “instruct” (J. H. Mich., Gesen., etc.), or as imperf. of שָׂרַר = סרר, “be chief, command” (Berth., etc.), or as a subst. in the sense of “instructor” (Keil), the meaning of presiding, directing, leading, is at all events expressed by the word.
1Ch_15:23. And Berechiah and Elkanah were doorkeepers for the ark, who were to guard not so much the doors of the ark itself as those of the tent that gave access to it; thus, in general, to guard the ark. As these two at first, and then at the close of the following verse, Obed-edom and Jehiah also, are named as doorkeepers of the ark, we must regard the former two as going before the ark during the solemn procession, and the latter two as following after. Close by the ark, however, either immediately before it or on the two sides, the seven priests blowing trumpets, 1Ch_15:24, may be supposed to go.
1Ch_15:24. And Shebaniah … blew with trumpets before the ark of God. Whether the Kethibמַֽחֲצֹצְרִים (denom. from חֲצֹצְרָה) or the Keriמַחְצְרִים (Hiph. of חצר) is read does’ not affect the sense. The blowing of trumpets here is according to the prescription, Num_10:1-10, and the example of the compassing of Jericho, Jos_6:4-6.—And Obed-edom and Jehiah were doorkeepers for the ark. Of these, Obed-edom was a son of Jeduthun, 1Ch_16:38, and so perhaps different from him of the same name among the singers, 1Ch_15:18; 1Ch_15:21 (though he also, 1Ch_15:18, is called a doorkeeper). Perhaps also the Jehiah named with him is not to be identified with Jehiel there (1Ch_15:18; 1Ch_15:21) named with Obed-edom (against Raschi, Berth., etc.). It is plain that according to all this the whole procession included the following divisions:—1. The singers arranged in three choirs; 2. Chenaniah the captain of the bearers (as it were marshal); 3. Two doorkeepers; 4. Seven priests blowing trumpets close by the ark; 5. Two doorkeepers. After these followed, 1Ch_15:25, the king, with the elders and captains of thousands.
4. The Execution of that which was resolved in the Assembly: 1Ch_15:25 to 1Ch_16:3.—And David and the elders of Israel, and the captains of thousands (commanders over the thousands, chiliarchs).וַֽיְהִי דָוִיד וגו׳ connects this with 1Ch_15:3, after the details concerning the preparations have intervened. The parallel 2Sa_6:12 wants this connecting ויהי, and does not mention the elders and chiliarchs along with David.
1Ch_15:26. And when God helped the Levites, permitted them without danger or harm to convey the ark, thus to escape the fate of Uzza. The offering of seven bullocks and seven rams seems to have been made at the close of the procession, after the conveyance had been successfully conducted. Otherwise 2Sa_6:13, where (at least in the Masoretic text) David, after the bearers of the ark had made the first six steps, offered a sacrifice. It is probable that both accounts are original, and that the two must be harmonized and combined.
1Ch_15:27. And David was clothed with a robe of byssus. Instead of these words (וְדָוִיד מְכֻרְבָּל בִּמְעִיל בּוּץ), 2Sa_6:14 presents וְדָוִיד מְכַרְכֵּר בְּכָל־עזֹ (with the addition לִפְנֵי יְהוָֹה). That מכרבל is corrupted from מכרכר, and במעיל בוץ from בכל־עז (Berth., etc.; also Böttcher, Neue Aehrenlese, iii. 224), might be assumed, if the לפני יהוה, wanting in our text, did not create a difficulty. For this assumption, according to which the Chronist shall have thought it unbecoming to speak of David (and, with Berth., the Levites also) dancing, though in15:29 and 1Ch_13:8 he states, or at least implies, this fact quite freely, it is at all events easier to regard both texts as abbreviations of one and the same narrative contained in the common sources of our author, which, besides the dancing of David (which the Chronist merely presupposes, while the author of 2 Samuel gives it prominence), contained full reports of the clothing of David, and of the Levites around him. It is accordingly to be supposed that the Chronist has taken only these latter reports in full, “because the statement concerning the clothing of the king and the Levites appeared more important for the purpose of describing fully the religious aspect of the procession, as this import of it was more conspicuous here; for the dress which the king wore had a priestly character” (Keil; comp. Movers, p. 168). That the verb כּרבל, “to be wrapt up,” belongs to the later usage of speech, or rather, is properly Chaldaic (Dan_3:21), can scarcely bring into question the justice of this harmonistic assumption (against Böttch.).—And all the Levites … and the singers, and Chenaniah. To these also obviously applies the being “clothed with a robe of byssus,” which is first said of David. All these, who are here in apposition with David, are described as adorned with priestly attire, with the meïl of byssus (comp. the byssus attire of the Levites and singers in the dedication of the temple by Solomon, 2Ch_5:12, and for the meïl, the upper garment of distinguished persons, 1Sa_2:19; 1Sa_15:27; 1Sa_18:4; 1Sa_24:5; Ezr_9:3; Job_29:14). The closing sentence, “and upon David was a linen ephod,” first names the distinguishing part of the clothing of the king as the sovereign of the priestly people (comp. 2Sa_6:14). The designation of Chenaniah as “the master of the bearing” (הַשַּׂר הַמַּשָּׂא with the double article; comp. Ew. § 290, d) is to be understood according to 1Ch_15:22; the unmeaning: “the singers,” after הַמַּשָּׂא, appears spurious (see Crit. Note); even if we understood מַשָּׂא of musical performance, this addition would be disturbing.
1Ch_15:28. With shouting, and with sound of cornet, etc. Shorter and simpler 2Sa_6:15, without naming the several instruments.
1Ch_15:29. Then Michal … saw King David leaping and playing. Instead of מרקד ומשהק2Sa_6:16 has מְפַזֵּז וּמְכַרְכֵּר. This brief reference to the well-known history, fully reported in 2Sa_6:16; 2Sa_6:20-23, of the dispute between David and Michal, shows sufficiently that the Chronist did not wish to be silent concerning this matter from dogmatic or æsthetic considerations. Moreover, 1Ch_15:29 to 1Ch_16:3 agrees in all essentials with 2Sa_6:16-19 a.—1Ch_16:3. To every one a loaf of bread (כִּכַּר לֶחֶם, the more usual phrase for the rarer חַלַּת ל׳ used in 2 Samuel 6, 19), and a measure (of wine), and a grape cake. The אֶשְׁפַּר, occurring only here and 2 Samuel, is explained by the Vulg., Chald., and Syr., and by several Rabbis and moderns (Ew., Berth., Kamph.), as “a piece of flesh” (roast), as if from פַּר, ox, and אֵשׁ, or rather from שׁרף = שׁפר, “ to burn.” But the reference of the word to שׁפר, in the sense of the Aethiopic safara = metiri, “to measure,” is better ascertained, according to which, אשׁפר (with אprosthet.) signifies a portion of drink, a measure of wine (de Dieu, Gesen., Rödiger, Keil, etc.). On אֲשִׁישָׁה, “grape or raisin cake” (from אשׁשׁ, to make firm, press), comp. Son_2:5, Hos_3:1, and the equivalent צמוקים, 1Ch_12:40.
5. The First Solemn Service before the Ark in Jerusalem, and the Institution of Divine Service in general: 1Ch_16:4-43.—a. The Levite appointed for service by David: 1Ch_16:4-6.—And he appointed (properly, “gave;” comp. 1Ch_16:7) before the ark of the Lord ministers of the Levites, namely, as the addition “to record, etc.” shows, singers and players for the purpose of sacred singing, Levitical ministers (λειτουργοῦντας, Sept.).—To record, and to thank, and to praise.לְהַזְכִּיר, literally, “to bring to remembrance, to pray at the אַזְכָּרָה of the meat-offering” (Lev_2:2; comp. Psa_38:1; Psa_60:1, and Del. on the first passage). לְהוֹדוֹת, properly, “to confess” (Sept., ἐξομολογεῖσθαι), refers to the singing of psalms that prominently confess and express thanks to God, as לְהַלֵּל refers to the praises of the hallelujah songs.
1Ch_16:5.Asaph the chief, and next to him Zechariah, literally, “and as his second, his next man (follower);” comp. Est_10:3. Of the three song-masters and fourteen musicians named in the list 1Ch_15:19-21, a part only are named again: of the song-masters only Asaph, and of the musicians only nine (namely, six of the eight nebel-players and three of the six kinnor-players), and also, 1Ch_16:6, of the seven trumpet-blowers, only two, Benaiah and Jahaziel, the latter of whom did not appear in 1Ch_15:24. As we possess no parallel report to compare with the contents of our section, nothing definite can be conjectured of the relation of the present names to those of the longer series, and it must be left uncertain’ whether Jahaziel be identical with the Eliezer named, 1Ch_16:24, along with Benaiah.
6. Continuation. b. The song of praise and thanks by Asaph and his brethren: 1Ch_16:7-36. On that day then David ordered for the first time . . . by Asaph, etc. Properly, “then David gave over . . . by the hand of Asaph;” נָתַן בְּיַד, here “to hand over, arrange.” בָּרֹאשׁ not “by the chief, by Asaph,” but “ first, for the first time;” comp. מֵרֹאשׁ, Isa_40:21. This is the first introduction of the new cultus. Along with Asaph are named “his brethren,” the Levites arranged with (and under) him, enumerated in 1Ch_16:5-6. We may observe, moreover, how clearly this verse, especially by its בָּרֹאשׁ, announces the following song as an ideal composition, characterizing only in general that which was to be sung by the musicians, but not expressing a stereotype form. Had the author wished to convey the sense that the song was sung for all time so as he communicated it, and not otherwise, he would have added, “and he commanded them thus to sing,” or, “to sing this song.”
1Ch_16:8 ff. Thank ye the Lord, call on His name, etc. Of the eight strophes of the song, the first four (1Ch_16:8-22) correspond to the opening of Psalms 105 (1Ch_16:1-15); the next three (1Ch_16:23-33) to Psalms 96; the last (1Ch_16:34-36) to the first and last two verses of Psalms 106, with some unimportant variations which are here to be noted.—First Strophe: 1Ch_16:8-11 ( = Psa_105:1-4): Summons to sing praise to the Lord and to seek His face.—Second Strophe: 1Ch_16:12-14 ( = Psa_105:5-7): Summons to think of the wonders of the Lord and His judgments. Here are the first variants, namely, 1Ch_16:12, פִּיהוּ instead of פִּיו, and, 1Ch_16:13, זֶרַע יִשְׂרָאֵל instead of ז׳ אַבְרָהָם of which the latter only is of any consequence. On account of the parallelism with the “sons of Jacob,” the “seed of Israel” appears the better reading.—Third Strophe: 1Ch_16:15-18 ( = Psa_105:8-11): Summons to think of the covenant made by the Lord with the fathers.—Remember His-covenant for ever.Psalms 105 rather: “He remembereth, etc.” (זָכַר for זִכְרוּ). Our reading, corresponding better with the application of the song to the end proposed in 1Ch_16:7, appears to be substituted for the more original one of the Psalm.
1Ch_16:16. And His oath unto Isaac. For לְיִצְחָקPsa_105:9 presents the weaker form לְיִשְׂחָק (found also in Amo_7:9; Jer_33:26), a critically unimportant variant, like that in 1Ch_16:18 a, where אֶרֶץ בְּנָעַן stands for אֶת־אדץ־כ.—Fourth Strophe: 1Ch_16:19-22 ( = Psa_105:12-15): Reason of the summons to remember the covenant of the Lord with the fathers, because the Lord has so truly and mightily protected them according to His promise.—When ye were small in number. Instead of בִּהְיוֹתְכֶםPsa_105:12 presents בְּהִיוֹתָם. To address the children of Israel again corresponds better with the aim of the Psalm; this variant is thus similar to that in 1Ch_16:15, but affords no presumption in favour of the priority of this or that reading.
1Ch_16:20. And from one kingdom.Psalms 105 omits the “and” (וְ before מִמַּמְלָכָה); critically unimportant, as also the two following variants (1Ch_16:21,לְאִישׁ for אָדָם, and, 1Ch_16:22, וּבִנְבִיאַי for וְלִנְבִיאַי).—Fifth Strophe: vers, 23–27 ( = Psa_96:1-6): All the world shall concur in praise of the greatness and glory of God.—The first verse of this passage seems compounded of the first two verses of Psalms 96, the first members being omitted. Whether this be an abbreviating process of the Chronist, or an amplifying one of the Psalmist, it is hard to determine; much may be said for each of the two assumptions (see Keil).
1Ch_16:27. Strength and gladness are in His place (וְחֶדְוָה בִּמְקֹמוֹ; comp. for this late, but in Aram, frequent, חֶדְוָה, Ezr_6:16; Neh_8:10). On the contrary, Psa_46:6 : “strength and beauty in His sanctuary” (וְתִפְאֶרֶת בְּמִקְדָשׁוֹ)—Sixth Strophe: 1Ch_16:28-30 (= Psa_96:7-9): All nations shall worship God with offerings and confessions.
1Ch_16:29. Give, to the Lord the glory due to His name, etc. Instead of two, this verse has, to our surprise, three members: the first two correspond to Psa_96:8; 1Ch_16:9 there to our 1Ch_16:29 c and 1Ch_16:30 a. The disturbance of the parallel in our verse rests on this, that after 1Ch_16:31 a ( = Psa_96:11 a) the verse-member Psa_96:10 a is placed, but Psa_96:10 c is altogether omitted. Thus, in our text, the verse beginning with “give to the Lord the glory;” on the contrary, in Psalms 96, that beginning with “say among the heathen” (1Ch_16:10), forms the exception to the otherwise constant bipartition of the verse. It is impossible, however, to arrive at a certain result on which side the priority lies (see on 1Ch_16:31).—Bring an oblation, and come before Him.Psa_96:8 b: “and come to His courts” (לְחַצְרוֹתָיוfor לְפָנָיו). This variant is similar to that in 1Ch_16:27, where “in His sanctuary” of the Psalm is changed into the more general “in His place,” because the mention of the “sanctuary” (as here of the “courts”) does not seem to comport well with the time and aim of the present song, which was sung before the erection of the temple.
1Ch_16:30. Tremble before Him, all the earth. For מִלְּפָנָיוPsa_96:9 has מִפָּנָיו, an unimportant difference,—Seventh Strophe: 1Ch_16:31-33 ( = Psa_96:10-13): Even the inanimate creation will exult before the Lord of all nations coming to judgment. 1Ch_16:31 a corresponds to Psa_96:11 a, but 1Ch_16:31 b to Psa_96:10 a.—And let them say among the nations, etc., is in Psa_96:10 a: “say among the nations” (אִמְרוּ instead of וְיֹאמְרוּ). it is too much to say that this summons, addressed to the Israelites after the words “tremble before Him, all the earth” (which there go immediately before, as 1Ch_16:9 b), yields a “rather tame thought,” and speaks for the priority of the text of Chronicles (Keil). The position of the present summons among mere appeals to the representatives of inanimate nature, as the heavens, the earth, the sea, the field, may appear surprising and disturbing. There is something excited and wavering in the line of thought and mode of expression, there as well as here.
1Ch_16:32 b. Let the field rejoice, etc. For יַֽעֲלֹץ הַשּׂרֶהPsa_90:12 a presents יַֽעֲלֹז שָׂדַי, in which the poetic and archaic שָׂדַי, instead of the prosaic הַשָּׂדֶה seems not without significance.
1Ch_16:33. Then shall the trees of the wood sing out. For this Psa_96:12 b has “all trees of the wood.” The second member of this verse corresponds to the first in Psa_96:13, as far as the repetition of “for He cometh” כִּי בָא, which occurs only once here. Psa_96:13 b, the close of the whole Psalm, is wanting in our text, which the defenders of the priority of the latter explain thus: that when the contents of our verses 23–33 were made a distinct Psalm, it was found necessary to make at the close a suitable addition; whereas the matter may as well be explained by the abbreviating habit of our author (as the later compiler of the present song).—Eighth Strophe: 1Ch_16:34-36 ( = Psa_106:1; Psa_106:47-48): Repeated summons to thank God, and to pray for His further help, with the closing doxology.—Thank ye the Lord: for He is good, etc. This verse is found not merely at the head of Psalms 106, but also of Psalms 107, 118, 136. (comp. also Psalms 118, 29 and Jer_33:11); as an old and favourite liturgical form, it is not necessarily to be regarded as taken from Psalms 106 in particular.
1Ch_16:35. And say ye, Save us, O God of our salvation. Similar, but not verbally so,Psa_106:47, where “and say ye” is wanting, and for “God of our salvation” stands “the Lord our God.”—And gather us and deliver us from the heathen. For this Psa_106:47 has: “and gather us from the heathen.” The two following members agree verbally with the parallel verse of the Psalm.—Blessed be the Lord, etc. This closing doxology, which recurs exactly in Psa_106:48, forms there the close of the fourth, book of the Psalter, together with the words: “and let all the people say, Amen. Praise ye the Lord,” which are here changed into the historical notice: “and all the people said, Amen, and praised the Lord” (וַיֹּאמְרוּ for the jussive וְאָמַר, and וְהַלֵּל יְהוָֹה for הַלְּלוּ יָהּ). Even in these last deviations from the similar passages of the Psalter there is nothing that could prove with certainty the priority of our text, and a partly imitative, partly devious, procedure of the Psalmist. With regard to the doxology ברוךְ יהוה וגו׳ which was originally nothing else than the liturgical close of the fourth book (analogous to those at the close of Psalms 41, 72, , 89), it is much more probable that our author changed, for his own purpose, this doxologincal formula, which may have been attached to Psalms 106. long ago, from liturgical use. And the more probable this must appear to the unprejudiced mind, the more clearly all the other differences between our text and that of the corresponding Psalms appear as alterations, occasioned by the revising and compiling habit of the Chronist, of that which was before him in the Psalter. Comp. the closing remarks.
7. Division of the Levites and Priests for Divine Service (as continuation and close of the list of Levitical singers and players in 1Ch_16:4-6): 1Ch_16:37-43.—Asaph and his brethren. The לְ before the accus. of the object, according to later usage.—For the day’s work in its day, literally, “for the matter of the day on its day,” that is, according to the service required for every day; comp. 2Ch_8:14; 2Ch_31:16.
1Ch_16:38. And Obed-edom and their brethren sixty and eight. That here should be read, according to what follows: “and Obed-edom and Hosah and their brethren,” see Crit. Note. If, indeed, in the next clause of our verse: “and Obed-edom … and Hosah to be porters,” another Obed-edom were meant, as the distinction of this as “son of Jedithun” (possibly, 1Ch_26:4, a Korhite Jedithun, and not the Merarite singer Jeduthun) appears to indicate, some other name than that of Hosah must be supplied along with the former Obed-edom. Even in 1Ch_15:21; 1Ch_15:24 there seem to be two different Obed-edoms, a singer, 1Ch_16:21, and a porter, 1Ch_16:24. Yet the diversity of the two named in our verse is by no means certain; for in 1Ch_26:4-8, of Obed-edom with his sons and brothers, sixty-two men are mentioned as porters, which nearly agrees with the present number sixty-eight, and seems to point to the identity of the first-mentioned and the second Obed-edom. 1Ch_16:42 of our chapter also shows clearly enough the identity of the present Jedithun with Jeduthun. In the notorious defectiveness of the text, besides, we cannot attain to a certain decision.
1Ch_16:39. And Zadok the priest, and his brethren the priestsויעזב, 1Ch_16:37, still acts as the governing verb. For the continued religious use of the sanctuary at Gibeon under David, see on 1Ch_15:1. It is to be remarked that Zadok is designated only as priest, not as high priest, as he was made first by Solomon; see 1Ki_2:27; 1Ki_2:35.
1Ch_16:40. To offer burnt-offerings to the Lord on the altar of burnt-offering. The mention here of burnt-offerings only at Gibeon proves nothing against the assumption that they were also offered in the sanctuary at Jerusalem; and 1Ch_21:26; 1Ch_21:30 shows directly and expressly that these offerings were made here also, no doubt under the direction of Abiathar (comp. 1Ch_18:16).—Continually morning and evening. Comp. the prescriptions of the law, Exo_29:38; Num_28:3; Num_28:6.—And for all (that was prescribed besides the daily burnt-offering; comp. Numbers 28) that is written.לְכָל־הַבָּתוּב, briefly for לַֽעֲשׂוֹת בָּל־הכ׳.
1Ch_16:41. And with them, etc., with Zadok and his brethren. This refers to the singers at the sanctuary in Gibeon, where Heman, Jeduthun (Ethan), and a number of subordinates were appointed. The Chronist points indeed to a list before him, in which the Gibeonite singers were named (on נִקְּבוּ בְּשֵׁמוֹת, comp. 1Ch_12:31), but does not specify them, because the singers under Asaph at Jerusalem, who are enumerated 1Ch_16:4-6, interested him most.
1Ch_16:42.And with them, Heman and Jeduthun, were trumpets and cymbals. So, according to the Masoretic reading, which, however, appears suspicious, from the absence of the names Heman and Jeduthun in the Sept. (comp. Crit. Note), and gives no very suitable sense. If we erase the two names, the sense comes out: “and with them were, that is, they had trumpets and cymbals,” a phrase somewhat strange, but still affording a suitable sense, which is at all events to be preferred to the artificial and forced emendation of Bertheau (“And Heman and Jeduthun were playing aloud with trumpets and cymbals, and with them the others chosen, with song-instruments of God”).—For loud sounding,לְמַשְׁמִיעִים. This epithet belonging to the מְצִלְתַּיִם defines the cymbals as giving the tone, or intoning the melody, and thus being a means of leading the song for the song-masters Heman and Jeduthun; comp. on 1Ch_15:16; 1Ch_15:19.—And (other) instruments of God, other instruments of religious music besides those named, especially psalteries and harps.—And the sons of Jeduthun were at the gate; they were appointed to guard the entrance of the Gibeonite tabernacle. These are obviously Obed-edom, Hosah, and their brethren, who had been designated, 1Ch_16:38, as doorkeepers.
1Ch_16:43. And all the people went every man to his house; essentially as in 2Sa_6:19-20, where this closing verse of our chapter has its parallel in an otherwise much more concise report. The narrative there added, of David’s altercation with Michal (comp. 1Ch_15:29), our author omits as a scene of a purely domestic character, unsuitable to his purpose.—And David turned in to bless his house, on this festive day, as he had before (1Ch_16:2) blessed the whole people in the name of the Lord.
Appendix: On the Credibility of the Contents of 1 Chronicles 16
As 1 Chronicles 12, notwithstanding its exclusive transmission by our author, makes the impression of the highest credibility, the statistical data and registers also of our section, just because they are mostly of a concrete and detailed kind, afford the warrant of a true rendering of the historical facts. Important there as well as here is the reference to greater and richer registers, that must have served the Chronist as sources, without being exhausted by him; comp. the characteristic אֲשֶׁר־נִקְּבוּ בְּשֵׁמוֹת 1Ch_12:31, 1Ch_16:41, and such specifications of names as 1Ch_16:4-6 and 1Ch_16:38 ff., which clearly indicate in the author a process of abstracting and contracting more copious lists. It is manifest enough that he was in a position, as belonging himself to the corps of Levitical singers after the exile (Introd. § 3), to draw these statements from the full fountains, and to depend on copious written and oral traditions.
Only with respect to the song given in 1Ch_16:8-36, at the dedication, the assumption of strict historical accuracy appears to be given up on account of its relation to several parallel Psalms; and an ideal composing process of the writer, similar to that of Livy and Thucydides in their speeches, is assumed as necessary. We know not, in fact, what could stand against the admissibility of this assumption, defended by Bertheau, Kamph., Dillmann, Davidson, Ewald (Bibl. Jahrb. vi. 24), Delitzsch (Komm. zum Psalter, ii. p. 93 f.), A. Köhler (Zeitschr. für luth. Theol. 1867, p. 295 ff.), C. Ehrt (Abfassungszeit und Schlvss des Ps., Leipzig 1869, p. 41 ff.), Hupfeld, and others. If, of recent scholars, on the one hand Hitzig (Die Psalmen, 2 Bd. 1865, p. 8. ff.), on the other Keil (Komm. p. 155 ff.),—the former impelled by a hypercritical zeal to show the Maccabean origin of those Psalms to be probable, the latter by an apologetic motive in favour of the Chronist,—have endeavoured to prove our form to be original, and the passages of the Psa_105:1-15; Psa_96:1-13; Psa_106:1; Psa_106:47-48, to be mere fragments of the original song, against this the following considerations remain still in force:—
1. The constitution of both the texts, even if the greater number of defects and corruptions occur in the Psalms, and the text of Chronicles be comparatively older and better, admits of no certain conclusion with respect to the greater or less age of the one or the other recension. For, irrespective of the many cases in which Chronicles most probably contains the later readings (for example, 1Ch_16:27, חֶדְוָה; 1Ch_16:32, הַשָּׂדֶה 1Ch_16:29, לְפָנָיו for לְחַצְרוֹתָיו; and again, 1Ch_16:27, בִּמְקֹמוֹ for בְּמִקְדָּשׁוֹ), the more archaic form of the text cannot of itself decide in favour of priority, as younger mss., and certainly Hebrew as well as Greek and Latin, often enough present a more original text than older ones, and the text of the passages in the Psalms are not to be judged according to their external written form. For “the text of the Psalms, while they were in liturgical use, was more exposed to alterations from the influence of the later speech than that of a historical book; and on this ground, more ancient turns and phrases in Chronicles could not be at once maintained as proofs that Chronicles was original and the Psalms an imitation” (Berth.).
2. If we consider the matter and line of thought in our song, and compare it with the corresponding Psalms, the latter appear simple, well connected, and well-ordered wholes in a higher degree than the former. The transition from strophe four to strophe five of our song (see 1Ch_16:22; 1Ch_16:28) is abrupt and sudden. We expect that after 1Ch_16:22, either the agency of Jehovah in the early time of Israel will be further depicted, as is done in Psalms 105, where complete connection and unity of thought prevails10, or at least, by a description of His agency in the heathen world or in inanimate nature (comp. Psalms 104), the way will be prepared for the summonses contained in 1Ch_16:23-33. A similar hiatus again appears between 1Ch_16:33-34 (or between strophes seven and eight), and also after the section parallel with Psalms 96. For the summons of 1Ch_16:34, as appears undeniable from 1Ch_16:35, is to be regarded as specially directed to Israel; but Israel is not spoken of either in 1Ch_16:34 or in the whole preceding paragraph, 1Ch_16:23-33. If Hitzig thinks that here the end of the song only returns to its beginning, he has not sufficiently considered that petitions such as those contained in 1Ch_16:35, for the deliverance and gathering of Israel from the heathen, do not occur at the beginning of the song, and that these petitions come in here quite unexpectedly after the previous line of thought in 1Ch_16:8-33; whereas they are very well introduced in Psa_106:47, after 1Ch_16:40-43.
3. Decisive for the priority of the Psalter is the transference of the closing doxology of the fourth book of Psalms (Psa_106:48) by the redactor of our song; see on this passage, and comp. Delitzsch on the Psalm.
4. The manner in which the song is introduced (see on 1Ch_16:7) points also to an ideal composing activity of the author of it.
5. Our combining of a number of passages from the Psalms into one whole should not be regarded as a product of mere trifling and insipid compilation, like the Homeric or Virgilian cantos of the declining old classical poetry, because it applies to a festal song to be used for a definite liturgical purpose, and because nothing certain can be opposed to the assumption, that not the Chronist in the times after the exile, but the writer of his source, the older report (certainly before the exile) which he follows throughout the section 1Ch_16:4-42, is to be regarded as the author of the present composition.
6. Whether the present attempt to exhibit the opening of the worship on Zion in Davidic strains is to be considered older than the composition of our book, or contemporary with it, we are not to find an offence against the obligation of historical fidelity in this ideal composition, which seeks to reproduce the fundamental tone of the song sung on that occasion. The author knew that in the religious festivals of his people songs were sung of the tone of Psalms 96, 105, 106, from the oldest times; hence he puts in the mouth of the Levitical singers in David’s time a song formed out of these Psalms as a probable expression of the spiritual thanksgiving presented to the Lord by the community of that day, without in the least making himself guilty of a falsehood. He appears on this ground as little a falsifier as the author of the song of Mary, of Zacharias, or of Simeon in the introductory chapter of Luke’s Gospel, the verbal recitation of which, according to the form there given, need scarcely be insisted on, and the harmony of which with so many characteristic phrases of the Psalms and Prophets, has its historical precedent in the relations of our song to the Psalms in question.
[Psalms 96, 105, , 106 are anonymous in the Hebrew; but on examination, there is no convincing reason why they may not have been composed by David. Psalms 96 is actually ascribed to him in the Sept., with the following remarkable addition: “when the house was built after the captivity.” Here the captivity seems to refer to the captivity of the ark when far from the sanctuary, 1 Samuel 4, and the house to the tabernacle which David erected on Zion. The other two Psalms may be as old as David; and there is therefore no reason to doubt the historical veracity of the statement made by the Chronist, that David selected from these Psalms the piece that was actually sung at the dedication of the tabernacle on Zion.—J. G. M.]
Footnotes:
[1] קוּשָׁיָהוּ, without variation, while in 1Ch_6:29 the name is קִוּשַׁי, and so the Sept. read here Κισαίου (Vulg. Casajæ).
[2] בֵּן after זְכַרְיָהוּ has come into the text by a mistake of the pen, as the ו before the next name shows. on the contrary, the name עֲזַזְיָחִוּ seems to have fallen out at the close of 1Ch_15:18 (see Exeg.).
[3] בְּמַשָּׂא. So most editions, in the first place; whereas R. Norzi has בְּמַּשָּׂא even the first time.
[4] Kethib: מַֽחֲצֹצְרִים. Keri: מַחְצְרִים (partic. Hiph.). The same variation recurs 2Ch_5:13, where, however, the Keri is to be read as partic. Pi. (לַמְּחַצְּרִים).
[5]The words וּכְנַנְיָה הַשַּׂרַ הַמַּשָּׂא הַמְֹּשׂרְרִים are wanting in the Pesh. At least, הַמְּשֹׁרְרִים should apparently be erased as unmeaning (comp. Exeg.), though the Sept. and Vulg. have it.
[6]Instead of יְחִיאֵל after 1Ch_15:18 is certainly to be read here, in the first place (After שְׁמִירָמוֹת), יַֽעֲזִיאֵל.
[7]The variants in this song, from its parallel in the psalter (Psalms 105, 96, 106, see in Exeg.
[8]After עבד אדם, as the plur. suff. in ואחיהם shows, must at least one name, probably וְחֹסָה (See the following), have fallen out.
[9]The names הֵימָן וִידוּתוּן were not read by the Sept. (καὶ μετ’ αὐτῶν σάλπιγγες καὶ κύμβαλα τοῦ τοῦ ἀναφωνεῖν, κ.τ.λ.), and appear to be repeated by mistake from the preceding verse, which also begins with וְעִמָּהֶם.
[10]For the picture of the benign sway of God over Abraham, in 1Ch_16:10-15 of this Psalm, forms only the beginning of that which is said in the further course of the same picture, of Jacob, of Joseph and his brethren, of Moses, and of the whole of God’s people in the patriarchal and Mosaic times.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2, 3, 4, 12, 16, 22, 23, 25, 26, 27, 29 Then David said, None ought to carry the ark…
Then David said, None ought to carry the ark of God but the Levites--After the lapse of three months (Ch1 13:14) the purpose of transporting the ark to Jerusalem was resumed. Time and reflection had led to a discovery of the cause of the painful catastrophe that marred the first attempt. In preparing for the solemn procession that was now to usher the sacred symbol into its resting-place, David took special care that the carriage should be regulated in strict conformity to the law (Num 4:5, Num 4:15; Num 7:9; Num 10:17).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv1, 2, 16, 17, 18, 19, 22, 23, 26, 27 1. Made him houses — Continued the work of…
1. Made him houses — Continued the work of building and fortifying mentioned in 1Ch_11:8.
Prepared a place for the ark of God — A suitable site on Zion.
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A tent — A new tabernacle on the newly selected site. See note on 2Sa_2:6-17.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1, 2, 3, 5, 11, 12, 13, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29 1. made him houses] Cp. 2Sa_5:9.
1. made him houses] Cp. 2Sa_5:9.
a tent] a new tent, not the old tabernacle (1Ch_16:39). Cp. the prefatory note to ch. 13.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 2, 3, 4, 5, 8, 9, 10, 11, 12, 13, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29 (1) And David made him houses.—Or, and he made…
(1) And David made him houses.—Or, and he made (i.e., finished) a palace (plural, intensive) for himself, referring back to 1Ch_14:1. Others think of fresh buildings required for his additional wives, which is less likely. David had the example of Egyptian and Babylonian monarchs for his palace-building.
City of David.—Castle of Zion (1Ch_11:5; 1Ch_11:7).
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And prepared a place for the ark.—Comp. 2Sa_6:17.
A place.—Probably within the palace precincts.
Pitched (or spread) for it a tent (or tabernacle).—The old one was at Gibeon, and Zadok ministered as high priest therein (1Ch_16:39). Abiathar, of the house of Ithamar, who had hitherto followed the fortunes of David, probably ministered before the Ark in the new tent.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1, 2, 3, 4, 12, 13, 15, 16, 18, 19, 22, 23, 24, 25, 26, 27, 28, 29 The contents of this verse and the following verses…
The contents of this verse and the following verses up to the twenty-fifth have no parallel in the Book of Samuel, and excite suggestion respecting the different objects with which the compiler of Chronicles wrote, as compared with those of the author of the former work. They also direct fresh attention to the sources upon which they drew. The history of the preparations made for the reception of the ark, and for its safe and religious escort into the city, is now proceeded with. These preparations occupied the three months, or part of the three months, spoken of in 1Ch_13:14. The houses may have been both his own (1Ch_14:1) and the buildings referred to in 1Ch_11:8 and 2Sa_5:9. The old tent, or tabernacle, is repeatedly alluded to, as 1Ch_16:39; 2Ch_1:3. It will be remembered that the tabernacle established by Joshua at Shiloh remained there till the time of Eli, and the ark within it. (1Sa_3:3) Afterwards we find it removed to Nob, for there David ate the shewbread. (1Sa_21:6) From thence, very possibly after the savage slaughter of the priests by the order of Saul, it was removed, and we find it at Gibeon, according to the above references. Here at Gibeon was an altar and "high place," which, in the earlier time of Solomon, formed the chief religious centre. The wanderings of the ark already given from Shiloh, through Philistia to Beth-she-mesh, Kirjath-jearim, Perez-uzzah, now land it in this tent in Jerusalem. It is no more sheltered in the tabernacle. But the tabernacle, as well as the ark, was ultimately brought to the new-built temple of Solomon (1Ki_8:4; 1Ch_9:19; 2Ch_1:4)
Vers. 1-29.
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A chapter of practical repentance.
There are few happier, and perhaps no better, chapters in any one"s life than the chapter of practical repentance. To have to sorrow over the past and to undo it is, no doubt, the incident of a fallen nature and of a frail, imperfect life. When once, however, the necessity has arisen, then to sorrow no barren sorrow, but to add to it reparation, alteration, amendment, is at one and the same time to fling a just, manly defiance at the merciless spirit of remorse and to pay the merited homage to goodness and to God. The life of many a good man owns to many a sin, many a folly, and, when he goes not so far as these, to many a great and to-be-regretted mistake. But the most marked differences between the good man and the bad are then to be seen. This goes from bad to worse, and the tangled victim ere very long becomes the mournful and miserable sacrifice. That goes from bad with tear, with striving, with prayer, toward the lost or awhile eclipsed good. The very mark of the man made divinely wise is discerned in the repentance wherewith he repents, the promptness of the sorrow and the fear inspired, the deliberateness and the thoroughness of the amendment made or attempted. This chapter gives the history of such a repentance and of its happy consequences. Notice
I THE EXCEEDING PEAR AND INTENSE GRIEF OF FIRST MOMENTS OF FAILURE AND PUNISHMENT HAD NOT BEEN SUFFERED TO OVERWHELM AND TO PROSTRATE MIND AND ENERGY. Given a little time to recover nature"s tone some three months had by this time passed and something better than nature did also return. A willing thoughtfulness supervened; deep searchings of the heart, of the written Word, and of what had been actually done had their way; and convictions just and right and wholesome were formed. There is always one great model exhibited in Scripture of repentance. To Saul"s exceeding fear and intense and sudden visitation there needed some interval for recovery, and such interval was granted. Even where it may be possible, it is not advisable to act, when under the influence of the extremes of feeling, when the storm of mental emotion is at its height. But it is infinitely hazardous to neglect the right time of action; and, so soon as the first intensity of feeling is passed, how many have waited prostrate till all disposition to rouse to altered and improved action has also passed!
II FRANK, OPEN, AND EVEN PUBLIC CONFESSION OF THE ERROR THAT HAD BEEN. David now lays down the Law (vers. 2, 13) in the very act of confession of that Law broken. He lays clown the Law, but not out of his own lip by distinct and emphatic quotation of itself. He now saw and read the Law exact, and he saw how far distant the conduct for which he was in an eminent degree responsible, and of which he had literally been part, had strayed from the letter and spirit of that exact Law. This is in fact what still in deepest sense, and in the deepest hidings of our spiritual nature, produces conviction of the most spiritual kind conviction of sin. When the eye of the conscience can be gained for a moment to see this sight, and to notice the wide difference between a holy perfect Law and the actual life, which should lie under its governance but does not so, the Spirit of God has gained this end our conviction.
III A CONFESSION THAT DOES NOT SHELVE THE BLAME UPON OTHERS, BUT ACCEPTS ITS OWN FULL SHARE. David quotes the Law that concerns the occasion (ver. 2). He exhorts "the chief of the fathers of the Levites" to sanctify themselves and prepare in all respects according to the Law for the great and holy work now before them (ver. 12). He also does not shrink from addressing these pointedly, as those who were officially and in their own persons to blame. But he does not finish his remonstrating and warning sentence without distinctly including himself among those in fault, and superseding ye" by we" (ver. 13). There was never any bare verbal confession of sin more open than that of Adam, but there was never any confession more worthless, for he wished to lay all the essence of the sin on Eve. The same may be said of Eve, as regards her tempter, the serpent. That kind of confession of sin is nothing worth. It has no semblance of meritoriousness in it. No sacred virtue inheres in it. A double depth of the heart"s hardness, a double sluggishness of conscience, sleep, a double self-deception is there. Short of this, however, there are not a few, whose it is to exhort and warn others, who will largely forget in spirit, even when not in letter, to include themselves in needful reproof and in united confession. Yet how often is the leader of the flock doubly answerable, in reality doubly blamable, and in deep truth tenfold called upon to make humblest and most penitent confession!
IV A REMARKABLE AND SINCERE READINESS ON THE PART OF ALL TO REPAIR WHAT HAD BEEN AMISS. If we often think too well of ourselves individually, and sometimes speak too forgetfully of the inherent disease of human nature, yet we are frequently disposed to underrate the effect of the word that is spoken in the Name of the Lord, of the faithful appeal that is pointed plainly but lovingly to the consciences of those who have been in error, and of the influence of our own repenting and confessing example. Put three such incentives as these together, and they will rarely fail to find their converts of some amongst a number. Moreover, great as is the contagion of evil, as seen when the multitude will flock together to do evil, yet, on the other hand, correspondingly great is the attraction of goodness. The multitude of those who worship, the multitude of those who keep the holy day, the multitude of those who join to work in and for the Lord"s temple, literal or spiritual, all these are facts as patent, bearing witness to the affection that will subsist to the highest ends, within a multitude bent on good, as other facts bear patent witness to the contagion that works in a multitude to do evil. The happier aspect of the multitude is here before us. The shepherd-king is shepherding rightly, with truth to the Law, with careful warning for all as regards the past, with a faithful rebuke of others, and loving confession of his own and the whole people concerned are as one man. They are of one heart, of one mind, and they proceed to be of one deed.
V A SIMILAR READINESS ALSO ON THE PART OF ALL TO ACCEPT THE EXACT PLACE AND DUTY FOR WHICH THEY WERE RESPECTIVELY MOST FITTED. This feature of the occasion is shadowed forth in all the careful and nice order of the proceedings from beginning to end. But it is more than shadowed forth in the distinct emphasis of allusions, such as those of vers. 16, 17, 22, 24, which point to the hierarchy, so to say, of office, of gift, of grace. The Church of God as it is in perpetual quest of the brotherhood of humanity, so is it, pari passu, perpetually contributing to reproduce the order, the very cosmos of the world. One of the grandest evidences of the presence of the living Spirit of God in any portion of the Church is the visible presence of order. St. Paul loved to lay stress upon this: "Let all things be done decently and in order;" "Peace... as in all Churches of the saints." That Church of living, modern times, that may first and best find all its members awake, all ready for work, each falling into his assigned place without pride or without envy, without murmur or without assumption, will first and best prove the Divine presence and glory, and challenge a usefulness and "praise in the earth" for Zion, hitherto unknown except by scantiest earnest. There are those who are born teachers and leaders in the Church of Christ, and that Church provides the scene of very various" skill." It is, perhaps, because, some or other forms of" skill" are wrongly disbelieved, sceptically distrusted, or even disclaimed in some quarters in modern days, that our presentations of the Church often seem to lack loveliness, to fail in finding sphere for the gift of all and each, and what should be the most attractive possible form of human society is shorn of any native grace. The light and fulness and the grace and joy of God"s Spirit can never be adequately entertained in any human organization, but, on that very account, much less may we circumscribe them within any artificial lines of our own, making for commandments of the wealthy and beauty-loving God the traditions of hard and poverty-stricken men.
VI Most GRATEFUL OMENS OF THE DIVINE SATISFACTION, APPROVAL, BLESSING. It is certain that God has never been slow to acknowledge the service that has been humbly and faithfully done to him. And it is most noticeable that, after his severest and largest chastisements, swift he will come again to receive and to welcome those who have learnt to set their face again to him. How glad was Noah, when he came forth from the ark to set foot upon a deluged desolate world, to find how the smoke of his sacrifice ascended, acceptable to God, and so accepted by him, that the "Lord smelled a sweet savour, and said in his heart," as we are told, but evidently said elsewhere as well, the words of a reassuring gracious promise, on which the world"s life has ever since and safely hung! Of God it may well be said, "He smites to heal." And so now, when all is done reverently and in order, and the whole scene is sacred with obedience and with practical repentance, God"s "help" was given, and it was felt such a comfort, such an encouragement, such a present performed blessing, that anon the whole procession halts to offer "sacrifices of joy," and to "sing, yea, sing praises to the Lord." It is observable that we are not told how the Lord "helped the Levites that bare the ark," or in what signs and indications they recognized his helping presence. It may have been that as they feared to lift, lest another fatal stroke of the invisible mighty hand should descend, no such stroke fell, and the departing of fear was equivalent to a very inrushing of joy and confidence. Their hands were stronger, their feet walked more steadily, their shoulders rejoiced in their hallowed burden. They didn"t stumble. The inner peace and confidence that God"s true and faithful children and servants know, even early after they have needed the severest chastening, pervade a quickened and sensitive state of mind, so as to produce convictions, experience, language, unintelligible to the world, surpassing all its power to give, outliving all its power to take away.
VII THE OUTCOME OF TRUEST REPENTANCE, THE PUREST SERVICE OF GOD, THE DAY OF HOLIEST DELIGHT AND WORSHIP, WILL OFTEN ENOUGH FIND SOME FORM OF THE WORLD READY TO FLOUT IT. The well-known form on this occasion needs not to be dwelt upon. But two things under it are well worthy of note and remembrance.
1. That in the experience of that mortifying irritation or keen grief, as thecase may be, an honest retrospect will often show that we are wounded by the thorn we once put to our own side. Moreover, the thorn to our spirit often originates with the flesh and the lust of the flesh what we once hailed as gratification to sense, and never thought of pursuing its probable or its possible working any deeper or further!
2. And that in the many instances in which this is not so, we are but againsharers with the apostle, and reminded of our need of an humiliating lesson of the flesh, lest we "be exalted above measure" by the blessed, the transporting "revelation of the Spirit.
HOMILIES BY J.R. THOMSON Ver. 1.
A place for the ark.
The ancient tabernacle remained at Gibeon, and was there at the accession of Solomon. But the ark was brought up to Jerusalem. It was natural and right that David, having made a capital for his kingdom, should wish the city his own right hand had won to be the metropolis of Israel, not only politically, but also religiously. Until the temple was built there were two centres of religion the tabernacle at Gibeon and the ark in its tent in the city of David. The king was not satisfied to have a stately and luxurious abode for himself; he wished that the ark of God should be suitably housed. Hence he caused to be prepared for the reception of this sacred object an appropriate and magnificent tabernacle.
I THIS WAS A SIGN OF CONCERN AND REVERENCE FOR RELIGION. The ark was associated with the memorable history of Israel, and especially with the giving of the Law. It was cherished and honoured by the nation generally. We know the religious beliefs of David too well to suspect him of superstition in his regard for the ark of the covenant. He was well aware of the insufficiency of all things external, and of the necessity of inward, spiritual religion. But he thought it right to treat everything especially connected with religion with a decent respect. It is easy to detect superstition in the manner in which many persons treat religious persons and things; but it is too possible and too frequent to commit a mistake of the opposite kind, and to treat them with studied neglect and contempt.
II IT WAS A SIGN OF DEVOUT HONOUR FOR GOD HIMSELF, In honouring the ark, David was honouring the God by whose command the ark had been originally constructed, and whose Law it was intended by God to contain and preserve. Similarly, in honouring God"s Word, God"s day, God"s Churches, God"s ministers, we may be honouring God himself. "Them that honour me," saith he, "I will honour.
III DAVID"S CONDUCT EVINCED A CONCERN FOR THE RELIGIOUS WELFARE OF HIS SUBJECTS. He had the ark brought to Jerusalem because Jerusalem was becoming the capital of the country, the centre of government, the meeting-place of multitudes, and the home of many of the influential and educated. And the presence of the ark was adapted to remind the population of the city of the presence of Jehovah, and of the claims of his Law upon their hearts. David showed by this act that he desired to recognize the supremacy of righteousness; that he designed his government to be in accordance with the revelations and dictates of the King of kings.
IV DAVID"S CONDUCT IS AN EXAMPLE OF THE DUTY OF MAKING EFFORT AND SACRIFICE FOR THE CAUSE OF RELIGION. A careless and self-indulgent king would have said in his heart, "Let the ark stay where it is; any place is good enough to accommodate a religious symbol; and the less religion is brought before the people, the better for themselves and for me." Not so David. He was willing to take thought, to prepare plans, to expend money, to employ artificers, in order to do honour to the ark of the Most High-Let us not deem it a hardship, but an honour, to do anything for the advancement of religion and for the glory of God. T.
HOMILIES BY W. CLARKSON
Ver. 1.
How little and how much we may do for God.
There is something in this verse which, at first reading, painfully suggests the smallness of the effort made by David in the cause of God as compared with those which he made for his own convenience; he "made him houses solid buildings more than one, for himself; he prepared a place for theark of God, and pitched for it a tent one frail tabernacle for Jehovah. Doubtless, under examination, all damaging reflection on the royal conduct will disappear. David was probably justified in doing as much for himself; he was certainly justified in doing no more, at that time, for the manifested presence of God. But the fact of his building houses for himself and one tent for the Lord may well suggest to us
I HOW LITTLE, COMPARATIVELY, WE DO FOR GOD. There are those who complain, freely and sadly enough, that there are "so many claims" on their liberality. But it would do us all good to estimate how small and trifling a proportion of all we have to spend we devote directly to God and to his cause. It may seem large, sometimes, when we look at it by itself; but when compared with all we have to give all at our command it seems small and poor indeed. Let us reckon up and put down theproportion we give to Christ, consciously and directly, of
(1) the hours of all our time;
(2) the thoughts of all our care and reflection;
(3) the strength of all our energy;
(4) the money of all our funds;
and we shall, in most cases, find that it is the bulk we reserve for ourselves, and only the "small dust of the balance" that we dedicate to God. We build ourselves houses and pitch a tent for the Lord. On the other hand, we may consider
II HOW MUCH, IN FACT AND TRUTH, WE MAY DO FOR HIM. For that which we give directly to Christ should be but a very small part of all that we present to him. We should lay at his feet everything we have and are.
1. We dedicate ourselves and lives to him when, by a sacred and living faith, we accept him for our Saviour.
2. We endeavour to live, at every conscious moment, under his observant eye; regulating all our thoughts, controlling all our feelings, ordering all our words, choosing all our courses, executing all our work, according to his will, and in the hope of giving him pleasure.
3. We hold ourselves ready to lay down our life and surrender all our dearest treasures at his Divine bidding. C.
HOMILIES BY F. WHITFIELD
Vers. 1-15.
The bearers of the ark.
In the account (2Sa_6:11-23) of the bringing of the ark into Jerusalem, only the principal facts are recorded. In this chapter we are presented with the religious aspect of this solemn act and the preparation David made for it. The motive for bringing the ark to Jerusalem was (see 2Sa_6:12) that David had heard of the great blessing the ark had brought upon the house of Obed-edom during the time it had been there. David arranges that the ark should be borne only by Levites, for them only had the Lord chosen to carry it. By this arrangement it is expressly acknowledged that it was contrary to law to place it on a cart. The heads of the priests and Levites are summoned to take the matter in hand. Kohath is first named, because Aaron was descended from Kohath, and because to the Kohathites, on account of this near relation to the priests, there belonged the duty of serving in that which was most holy, and in bearing the holiest vessels of the tabernacle. The transport of the ark was the Kohathites" special work. These priests and six of the Levites were commanded by David to consecrate themselves with their brethren to bring up the ark. This consecration consisted of the removing of all that was unclean, the washing of the body and clothes, (Gen_35:2) the keeping aloof from every defilement, and from touching unclean things. David reminds them (ver. 13) that because God was not sought according to his Word, there came a breach. That Word required that the ark on which Jehovah was enthroned should be carried by Levites, and should be touched by no unholy person or one who was not a priest. (see Num_4:15) So the Levites, we are told, bare the ark on their shoulders with staves, according to the Word of the Lord. From this portion of our chapter let us learn three spiritual lessons.
1. It was because David heard of the blessing the ark had been to the houseof Obed-edom that made him send for it. That ark was Christ. Wherever he is in a heart, a family, a Church, or a nation, there a blessing will be left. He came to bless; (see Act_3:26) and none who receive him shall be without that blessing. But as in the case of Obed-edom those who receive his blessing are made the channel of blessing to others. They cannot be hid. David sends for the ark because Obed-edom had been so blessed by it.
2. Those Levites who bore the ark, though they had been from of old divinely appointed to this work, had again to be consecrated. No touch of uncleanliness, or defilement of body or garment, must come near it. So must it be now with all those who have to do with Christ. To be Christians is not enough any more than it was to be Levites. They must be clean Christians. There must be plenty of "washing," plenty of "keeping aloof" from things, and plenty of careful walking with all those who have to do with him. "Be ye holy that hear the vessels of the Lord;" "Be ye holy, for I am holy.
3. It might seem to human observation a very trifling difference betweencarrying the ark on a cart or carriage, and carrying it on the shoulders with staves. But the great point is What was the Lord"s word? It was this made the difference (ver. 15). So is it now in everything. It is not what I think or what you think or what any man thinks. It is, "What saith the Word of the Lord?" This is to settle every question. And he would not have been a true Levite any more than that man could be a true Christian who would for a moment hesitate to accept this decision as final. W.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 12, 13, 24 1Ch_15:1; 1Ch_15:24
1Ch_15:1; 1Ch_15:24
And David made him houses in the city Of David, and prepared a place for the ark of God.
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Removal of the ark, or carrying on the work of God
I. Preparation for Gods work.
1. By personal sanctification.
2. By implicit obedience to Gods command.
II. Hearty co-operation in gods work.
1. Gained by consultation. Teachers Meetings, Ministers Conferences, National Councils of great help in effective work.
2. Displayed in united ranks.
3. Expressed by individual effort.
III. Success achieved in Gods work. (J. Wolfendale.)
The call to service
I. The call.
1. Personal.
2. Pressing.
3. Worthy.
II. The response.
1. Ready.
2. Universal.
3. Immediate.
III. The directions to carry it out.
1. Clear.
2. Right.
3. Safe. (J. Wolfendale.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 CRITICAL NOTES.] The bulk of this chapter consists of…
CRITICAL NOTES.] The bulk of this chapter consists of new matter, which the writer of Chronicles found in his authorities, and regarding as important for his purpose, introduced at this point into the narrative. Only 1Ch_15:25-29 are parallel with 2 Samuel, corresponding to ch. 1Ch_6:12-23 [Speak. Com.].
1Ch_15:1-3.—Preparation to remove ark. Houses. Interval of three months employed in building his palace and city for accommodation of his wives and family. Tent, a new one, old one still at Gibeon (1Ch_16:39; 2Ch_1:3); thought to be too old, perhaps. 1Ch_15:2. None, except Levites, to bear ark, nor convey it in cart (cf. Num_1:50; Jos_9:7-17). “External things carried on waggons under charge of Gershonites and Merarites; but articles of the sanctuary to be borne on poles by Kohathites” (Numbers 4). 1Ch_15:4. All representatives of nation.
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1Ch_15:5-15.—Priests and Levites. “This classification of sons of Aaron, as the special priests, and of the Levites, is constantly observed (ch. 1Ch_12:26-27; 1Ch_27:17). The mention of the six representative Levitical families follows. That of Kohath (1Ch_15:5) takes lead, because, though second in order of birth (Gen_46:11; Exo_6:16-19; ch. 1Ch_6:1-30), its priestly importance gave it always first rank. To the same head belonged also three of the remaining five families, viz., Hebron (1Ch_15:9) and Uzziel (1Ch_15:10), who were brothers, as being both sons of Kohath (Exo_6:18); and Elizaphan, who, though son of Uzziel (Exo_6:22), had come to represent a distinct family (Num_3:30). The other two required to complete the six are Asaiah (1Ch_15:6), of the house of Merari, and Joel (1Ch_15:7), of the house of Gershom. The representatives, then, of these six families, with the company of the brethren belonging to each of them, and the two priests, Zadok and Abiathar (1Ch_15:11), are now summoned into the presence of David to receive a short but special charge.”
1Ch_15:11-13.—David’s address. Sanctify, according to Mosaic requirements, before engaging in any service (Num_1:50; Num_7:9; Num_10:17; 2Ch_29:5). 1Ch_15:13. Did not sanctify yourselves before. Levites even sadly to blame. Breach (ch. 1Ch_13:11). Order that ark should be borne on shoulders of Levites (cf. 1Ch_15:15).
1Ch_15:16-21.—The singers. Sacred song in use from earliest times (Exodus 15; Deuteronomy 32; Jud_1:5). This first occasion on which duty of conducting musical services expressly laid on Levites. Hitherto music seems to have been cultivated in “schools of the prophets” (1Sa_10:5). Henceforth services of tabernacle and temple were regularly choral, and a considerable section of Levites was trained in musical knowledge and set apart to conduct this portion of national worship (cf. ch. 1Ch_23:5; 1Ch_25:1-31; 2Ch_5:12; 2Ch_7:6; 2Ch_35:15) [Speak. Com.].
1Ch_15:17.—Heman (cf. 1Ki_4:31; 1Ch_2:6). 1Ch_15:18. Second, subordinate leaders, or forming the second choir. Porters applies to Obed-edom and Jeiel (or Jehiah, 1Ch_15:24). 1Ch_15:19. Cymbals, instruments of percussion, making clanging sound. 1Ch_15:20. Psalteries, a kind of lute. Alamoth, “psalteries of high pitch,” whose tones resembled voices of girls (alamoth) [Speak. Com.]. 1Ch_15:21. Shem., the eighth in a series of times, or an instrument with eight strings; uncertain meaning. Excel, lead or preside: harpers with bass voices led, and lutists with treble followed.
1Ch_15:22-24.—Bearers of ark. Chen., chief, from his office, and different from Chen. in ch. 1Ch_26:29. For song, marg. for carriage. Instructed, presided over bearing. Skilful in customs and observances in carriage of holy things. 1Ch_15:23-24. This part of cortege arranged thus: Berechiah and Elkanah went before to open doors. The seven priests followed, blowing trumpets (Num_10:8), and Obed-edom and Jehiah brought up the rear and closed the doors, when the ark was put in its place. Arrangements here merely for the occasion, and it was possible for these two doorkeepers to sing in choir and afterwards close the sacred doors [Murphy].
1Ch_15:25-29.—The procession. 1Ch_15:26. Helped, regarded with favour. Offered, distinct from that in 2Sa_6:13. 1Ch_15:27. Linen, made of buts (byssus), a species of flax; a robe worn by highest rank kings and priests (Est_8:15; 1Sa_22:18). All Levites formed part of procession. 1Ch_15:28. Cornet, first time mentioned. 1Ch_15:29. Danced accords with brief account in 2Sa_6:15. Michal (cf. 2Sa_6:20-23).
HOMILETICS
A PLACE PREPARED FOR THE ARK.—1Ch_15:1-4
David anxious to convey the ark from house of Obed-edom to tabernacle in Zion.
I. An evidence of his desire for God’s presence. He thought more about a place for the ark of God than the splendour of the palace and the enlargement of the city. Men build houses, buy land, and make fortunes, but have no room for God, for a church in the house, for a temple in the city.
II. An indication of a better state of mind. Not now afraid, did not cry, “How shall the ark of the Lord come to me?” (2Sa_6:9). In three months wonderfully changed. Obed-edom’s prosperity and divine judgment broke down prejudice, humbled him, and induced him to arrange for return of ark. “Thy judgments are made manifest.”
III. A proof of anxiety for the welfare of his people. Not anxious to fill the city with soldiers, to build warehouses, but to pitch a tent for God. The seat of government should be the centre of worship. The presence of the ark asserted the presence, supremacy, and claims of God. The king desired the people to remember Him in their homes and their business.
IV. An earnest endeavour to secure that welfare. David first to move, prominent in effort, and earnest in consulting the people. He prepared a place, was ready to employ labour, and make sacrifice to accomplish the work. To “the chief of the fathers” he gave a solemn charge and a personal example. Let us thus work ourselves, and incite others to follow our example.
REMOVAL OF THE ARK, OR CARRYING ON THE WORK OF GOD.—1Ch_15:1-24
The chapter gives an account of preparation and procession in the removal of the ark. Learn—
I. Preparation for God’s work. The work important and needful, should never be undertaken without thought, purpose, and preparation.
1. By personal sanctification. “Sanctify yourselves” (1Ch_15:12). Legal defilement unfitted for solemn duties. Removal of sin from heart and life, the first requisite in seeking and serving God. Secret sin forsaken, the heart made steadfast and sincere. “If iniquity be in thine hand, put it far away.”
2. By implicit obedience to God’s command. God’s work done in God’s way, not in ours. Trifles most serious. Difference between a cart and poles in conveying ark seems small. But “to the law and testimony.” No right to put he plans, the ordinances of men for the commandments of God.
II. Hearty co-operation in God’s work. David sought fit persons, and appealed to priests and Levites to help. This co-operation given.
1. Gained by consultation. David could not force, calls the assembly and makes appeal. Well-conducted meetings. Teachers’ Meetings, Ministers’ Conferences, and National Councils of great help in effective work. “Come now and let us take counsel together.”
2. Displayed in united ranks. In “due order” (1Ch_15:13). In obedience to God, and special rank in procession. Neglect of this brought failure at first. Worship, work, and liberality should be systematic. “Order gave each thing view” [Shakespeare].
3. Expressed by individual effort. Each took his place and gave his work. Some played with cymbals, harps, and psalteries; others “did blow with the trumpets.” Some sang and others danced. Some doorkeepers and others commanders. All joined the order and the shouts (2Sa_6:15). “As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God.”
III. Success achieved in God’s work. If sincerely consecrated and unitedly engaged, we shall succeed in God’s service. When all was done reverently and in order, “God helped the Levites that bare the ark.” They might tremble in remembrance of former judgments; but they did not stumble. The sacrifices were acceptable to God, and the favour of God was not withheld. Songs of praise were given, and the ark “came to the city of David.”
THE PROCESSION WITH THE ARK.—1Ch_15:3-28
After due preparation, the procession arranged, and we have all particulars.
I. The bearers of the ark. “None ought to carry the ark of God but the Levites.” David had carefully ascertained legal requirements, and anxious they should be strictly carried out.
1. Rightly chosen.
2. Properly arranged. Three families of Levites (1Ch_15:4-7). Kohathites not priests (1Ch_15:8-10); Zadok and Abiathar, the princes of two priestly lines of house of Aaron.
II. The regulations for conveying the ark. These varied.
1. Sacrificial rites. (a) At beginning for help. (b) At the end in gratitude. These forgotten in first attempt, hence the breach. 2. Musical accompaniments. Leaders in song and subordinate or second choir. Psalteries, cymbals, and lutes, accompanied procession.
3. Rapturous joy. Joy unbounded, expressed in corresponding gestures and rhythmical movements. (a) The king danced. A religious ceremony in which highest and holiest feeling found expression. (b) The people shouted and sang. The festival was popular, right, joyous. The king took the lead, and God made the whole people glad. Every one did “soar above the heights of earth.”
“Joy is the sweet voice, joy the luminous cloud.
We in ourselves rejoice!
And then flows all that charms our ear or sight,
All melodies the echoes of that voice,
All colours a suffusion from that light” [Coleridge].
HOMILETIC HINTS AND SUGGESTIONS
1Ch_15:1. A place for the ark.
1. A lovely thought.
2. A wise consultation to carry it out.
3. An example worthy of imitation.
1Ch_15:2. None ought.
1. Wise men may be guilty of oversight and wrong. The king and priests knew the law, and should have carried it out.
2. God’s methods of bringing them to acknowledge and confess wrong, often severe, memorable, and beneficial in results. “When pious men, who have been betrayed into unwarrantable conduct, have had time for self-examination, searching the Scriptures, and prayer, they will discover and confess their mistakes, and be reduced to a better temper; they will justify God in his corrections; they will be convinced that safety and comfort consist, not in absenting themselves from his ordinances, or in declining dangerous services, but in attending to their duty in a proper spirit and manner; they will profit by their own errors” [Scott].
None ought to carry, &c. Gentle reproof.
1. Do we not deserve it? Have we not erred from God in doctrine and conduct?
2. Can we receive it without offence from prince or peasant?
3. When thus reproved, are we ready to amend? “To reprehend well,” says Feltham, “is the most necessary and the hardest part of friendship. Who is there that does not merit a check? And yet how few will endure one!” “Its nail,” says an old author, “must be well oiled with kindness before it can be effectually driven home.” “Let the righteous smite me, and it shall be a kindness; let him reprove me, and it shall be an excellent oil; it shall not break my head.”
1Ch_15:2 to 1Ch_24:1. The call to service—personal, pressing, and worthy.
2. The response to the call—ready, universal, and immediate.
3. The directions to carry it out—clear, right, and safe. “Whatsoever ye do, do it heartily, as to the Lord, and not unto men.”
HOMILETICS
PERSONAL HOLINESS ESSENTIAL TO SACRED SERVICE.—1Ch_15:12
Sanctify yourselves, a needful duty for any work for God. Present comfort and eternal happiness depend upon this.
I. Personal holiness required in those who serve. Holiness means setting apart, fitting for special use. God’s servants separated from a profane world and devoted to God.
1. In heart. This must be purified, and filled with holy thoughts and aspirations. Likeness to God in mind and disposition. Root and centre of spiritual being rectified. “Sanctify the Lord God in your hearts.”
2. In life. Holiness of heart reproduced, translated into life, retain. “Be ye holy in all manner of conversation” (deportment, course of life) (1Pe_1:15).
II. Personal holiness the pattern according to which we must serve. “As he who hath called you is holy, so be ye holy;” “Be ye holy as I am holy.” Idea of perfection lost through sin. Christ brought God’s holiness from the region of abstraction within sight and easy reach. Infidels even admire his character, but to believers he is a model of imitation, the standard, the law of life and service. There is innate likeness by regeneration and the indwelling Spirit; outward likeness by conformity, study, and obedience. He did the will of God, went about doing good, and sets an example. “Be ye therefore followers” (imitators) “of God, as dear children” (Eph_5:1).
III. Personal holiness is the only condition on which we can serve. Not only necessary for personal salvation, but for personal usefulness.
1. By this we influence others. Doctrines not always understood. Holiness seen, felt, and admired. Holy living wins to Christ and helps his cause.
2. By this we answer the end of our being. Of no use whatever without holiness; worse than a rose without blossom, or a tree without fruit. Use the design in view. “He hath not called you to uncleanness, but unto holiness.”
SACRED JOY: ITS SOURCE AND MANIFESTATIONS
The conveyance of the ark an occasion of general rejoicing (cf. Psalms 101; Psalms 15; Psalms 68; Psalms 24; Psalms 132, which are supposed to commemorate the event).
I. The source of sacred joy. Sacred—that is, true joy, not a common feeling, must have some cause or spring. By nature, too full of ingratitude and morbid feeling.
1. God’s presence with us. In our hearts, renewing and cleansing them. In our homes, sanctifying bereavements and guiding domestic affairs. In duties, public and private. With God, even in trouble and obscurity, our life may be “a sunshine in a shady place.” “All my springs are in thee.”
2. God’s blessing upon our efforts. Effort essential to health and joy. God’s blessing upon work rightly done gladdens the heart and turns grief into gladness. “God hath made them rejoice with great joy.”
II. The manifestations of sacred joy. Joy not self-concealing. Here seen in forms fit and natural. From beginning to end, all “with joy” (1Ch_15:16; 1Ch_15:25).
1. In sacred psalmody. “The singers with instruments of music, &c.” (1Ch_15:16). Reminding of Milton’s “sevenfold chorus of hallelujahs and harping symphonies.”
2. In sacrificial rites. Without these, ceremony incomplete. In the success of any enterprise, the completion of any work, offer thanksgivings, “sacrifices of joy.” Duty performed with the presence and by direction of God will create enthusiasm in numbers, and bring many a festal day!
“A solemn yet a joyful thing is life,
Which, being full of duties, is for this
Of gladness full, and full of lofty hopes.”
DAVID BEFORE THE ARK.—1Ch_15:25-29
“It was the greatest day in David’s life Its significance in his career is marked by his own pre-eminent position—conqueror, poet, musician, priest in one. The sacrifices were offered by him; the benedictions, both on his people and on his household, were pronounced by him. He was the presiding spirit of the whole scene” [Stanley].
I. David’s attire. “Clothed with a robe of fine linen” (1Ch_15:27).
1. Priestly attire White ephod worn only by priests. David the head of “a kingdom of priests” (Exo_19:6), and on this occasion performed the functions of a priest.
2. A penitential dress. Although king, David laid aside royal robes and put on the dress of a servant, and owned himself as mere minister of God. He sets forth his humility in the presence of whole people. In position and spirit expresses dependence upon God, and becomes the faithful leader and overseer.
II. David’s conduct. His joy increased as procession went on, expressed according to the manner of the times—singing, shouting, and dancing before the Lord, as music inspired and directed, till the ark was fixed in position.
1. Misinterpreted by Michal. She had no share in people’s joy. Her heart not attuned to high devotion. The ceremony a foolish masquerade to her. A cold, unspiritual nature cannot understand enthusiasm, any more than an Icelander can understand tropical heat.
2. Defended by himself (cf. 2Sa_6:21-23). In his procedure he had an eye to God’s glory, from whom he received his kingdom, and before whom he ought to be judged. He did not lower himself in his own opinion—honoured with being on a level with the maids whom she despised. Honour with God more highly esteemed than honour with men (Joh_12:43). David a noble example of firmness and enthusiasm for God.
“He put so much of heart into his act
That his example had a magnet’s force.”
MICHAL’S CONTEMPT.—1Ch_15:29
“One only incident tarnished its brightness. Michal, his wife, in the proud—we may almost say conservative spirit of the older dynasty, not without a thought of her father’s fallen house (2Sa_6:21), poured forth her contemptuous reproach on the king who had descended to the dances and songs of the Levitical procession. He, in reply, vowed an eternal separation, marking the intense solemnity which he attached to the festival” [Stanley].
1. Springing from pride. She blamed him for exchanging royal robes for sacerdotal dress. He forgot his dignity, mixed with the common people, and put himself on a level with them. “Worldly hearts see nothing in actions of zeal but folly and madness” [Bishop Hall]. She could admire his valour, not his piety—the soldier, not the saint.
2. Punished with barrenness. “Michal had no child until the day of her death” (cf. 2Sa_6:20-23). This a dishonour, the deepest humiliation for an oriental woman. She unjustly reproached David, and God put her to perpetual reproach. As we sow, we reap. “God hath still a barren womb for mocking Michal,” says Trapp.
HOMILETIC HINTS AND SUGGESTIONS
1Ch_15:25-28. Sacred joy. Its source, manifestations, and results. “All God’s services must be performed with joy, or else they lose their lustre” [Trapp].
1Ch_15:29. Michal a type of many who despise devotion, enthusiasm, and liberality in the cause of God. “In the present day there is no lack of people like Michal. In the pure fire of the Spirit from on high these persons also see only a morbid fanaticism; in the most animated and vigorous expression of hallowed exultation of soul, a hypocritical display. The life from and in God remains a mystery to every one until, through the Spirit of God Himself, it is unsealed to his experience” [Krummacher]. Learn—
1. To be misunderstood, ridiculed, and opposed in God’s service.
2. That a man’s foes may be those of his own household.
3. To exercise true charity. Michal should have commended David; been less bitter and ironical in spirit. David calmly defended himself, and explained to Michal that he had regard to the glory of God in all his procedure. “Charity is not easily provoked, thinketh no evil.”
ILLUSTRATIONS TO CHAPTER 15
1Ch_15:3-24. Order in procession.
“The heavens themselves, the planets and this centre,
Observe degree, priority, and place,
Insisture, course, proportion, season, form,
Office, custom, in all line of order”
[Shakspeare].
1Ch_15:29. The pride of Michal. She was a king’s daughter, with all the haughty temper of her birth. She forgot that there was a greater king than Saul or David, before whom the princes of the earth are as vanity. It is the tree which stands high and alone that is in danger of being struck by lightning. Her soul, in its pride, was scorched by the fire of divine judgment [S. S. Magazine].
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 The transport of the Ark to Jerusalem
The transport of the Ark to Jerusalem
This chapter is parallel to 2Sa_6:12-23, but contains much new matter respecting the Levites who bare the ark, and the singers.
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1. Pitched for it a tent] According to 1Ch_16:39 the Mosaic tabernacle still existed, but the ark, since its capture by the Philistines, had not rested in it, and a new tent was now substituted to contain it.
4. The children of Aaron] i.e. the priests.
13. After the due order] It is implied “that the conveyance of the ark in the manner described in chapter 13 was irregular.
16. To be the singers] Singing had accompanied the ark on the first occasion (1Ch_13:8), but the musical arrangements were now committed exclusively to the Levites who subsequently had charge of the music of the Temple services: 1Ch_23:5; 2Ch_5:12; 2Ch_7:6.
18. Ben] The word means' son of,' and the name of Zechariah's father has probably been lost. The word does not occur in the corresponding lists in 1Ch_15:20, 1Ch_16:5. The porters] This applies only to Obededom and Jeiel.
20, 21. Alamoth.. Sheminith to excel] see Psalms 46, 12 for meaning of these musical terms.
22. Was for song] RM 'the carrying,' i.e. of the ark.
24. Trumpets] made of metal and straight in shape, whereas the 'cornets' of 1Ch_15:28 were of rams' horns and curved in shape. Jehiah] The Jeiel of 1Ch_15:18.
26. When God helped] The fact that the ark was now moved without disaster indicated that God's favour was attending those who carried it.
27. The master of the song] better, 'the chief for carrying' (the ark): cp. 1Ch_15:22. The addition with the singers is probably an interpolation.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 ; 1Ch 16:1-35. The Ark Brought to Jerusalem
; 1Ch 16:1-35. The Ark Brought to Jerusalem
CHAPTER 15:1-16:3
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1. The true preparation to fetch the ark (1Ch 15:1-15)
2. The great procession (1Ch 15:16-24)
3. The ark brought back (1Ch 15:25-29; 1Ch 16:1-3)
The ark rested in the house of Obed-edom for three months. During that time David prepared a place for the ark of God and pitched a tent.Warned by what had happened, his conscience aroused, David said, “None ought to carry the ark of God but the Levites: for them hath the LORD chosen to carry the ark of God, and to minister unto Him forever.”
It is to be observed, that, although the death of Uzza had its origin in the guilty forgetfulness of David, it nevertheless gave occasion through grace to his being set in his true position for the regulation and appointment of all that concerned the Levites’ service. It is always thus with regard to faith, for the purposes of God are fulfilled in favor of it. Man in his zeal may depart from the will of God, and God will chasten him, but only to bring him into more honor, by setting him more completely in the position which God has purposed, and in the understanding of His ways, according to which He will magnify His servant (Synopsis of the Bible).
All Israel and especially the Levites were gathered together. All is now done according to the divine directions. The former failure was owned and the priests and Levites sanctified themselves to bring up the ark. They carried the ark of God upon their shoulders with the staves as God had commanded.
A great procession was also requested by David and arranged by the Levites. David loved singing and music as the expression of praise unto the Lord. The instruments mentioned are the psaltery, which was like a long box with a convex sounding board, over which wire strings were stretched; the harp and the cymbal. The latter was a brass instrument with a ball attached. The great procession was headed by a choir of singers and musicians under the leadership of Heman, Asaph and Ethan. In the middle of the procession was the ark, preceded by Chenaniah (established by the LORD), the chief of the Levites. Then there were the two door-keepers of the ark, Berechiah (blessed of the LORD) and Elkanah (God has purchased) and seven priests, who sounded the trumpets before the ark, and two more door-keepers. “Alamoth” in verse 20 must have been a choir of virgins (Alamoth means virgins). Such is the meaning of the word in the inscription of Psalm 46. In Psalm 58, where a great procession is mentioned in connection with the removing of the ark (no doubt commemorating the return of the ark to Jerusalem) we read of women publishing the tidings (verse 11 marginal reading) and there we hear also of the damsels in the procession. (Read also Psalm 132 and notice its connection with the event of this chapter.) “The singers went before; the players of the instruments followed after, among them were the damsels playing with timbrels” (Psa 68:25). But the sixty-eighth Psalm describes prophetically another great procession and celebration, when He comes in great power and glory. “Sing unto God, ye kingdoms of the earth; O sing praises unto the Lord--to Him that rideth upon the heaven of heavens” (Psa 68:32-33).
And so the ark was brought to Jerusalem and set in the midst of the tent. It was a time of great rejoicing and feasting. But what will it be when not an ark, the symbol only of the divine presence, is in the midst of the people, but when the once rejected King appears in the midst and receives the homage and praise of Israel!
(Comment on Michal and her mockery is made in the parallel passage in 2 Samuel. We omit in annotation in Chronicles all which has been previously mentioned in Samuel and Kings.)
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv1, 25 List of the Chief Men Partaking
List of the Chief Men Partaking
v. 1. And David made him houses in the City of David, the various buildings belonging to the royal palace, and prepared a place for the ark of God, set aside a suitable, smooth surface, and pitched for it a tent, evidently after the model of the Tabernacle, which was still at Gibeon and continued to be used as a sanctuary, the altar of burnt offering remaining there till the time of Solomon, 1Ch 16:39-40; 1Ch 21:29.
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v. 2. Then David, having meanwhile received information concerning the reason for his failure, said, None ought to carry the ark of God but the Levites, as the Law prescribed, Num 4:5-15; Num 7:9; Num 10:17; for them hath the Lord chosen to carry the ark of God, and to minister unto Him forever. David thereby acknowledged that it had been unlawful for him to carry the ark on a wagon, 1Ch 13:7.
v. 3. And David gathered all Israel together to Jerusalem, for the second time. to bring up the ark of the Lord unto his place, which he had prepared for it, in the new Tabernacle in the capital. 1Ch 13:3.
v. 4. And David assembled the children of Aaron, the two chief priests, Zadok and Abiathar, and all the members of the priesthood. and the Levites, all those who assisted in the offices of divine worship;
v. 5. of the sons of Kohath: Uriel, the chief, and his brethren, that is, the near relatives in his group, an hundred and twenty;
v. 6. of the sons of Merari: Asaiah, the chief, and his brethren, two hundred and twenty;
v. 7. of the sons of Gershom: Joel, the chief, and his brethren, an hundred and thirty;
v. 8. of the sons of Elizaphan: Shemaiah, the chief, and his brethren, two hundred;
v. 9. of the sons of Hebron: Eliel, the chief, and his brethren, fourscore:
v. 10. of the sons of Uzziel: Amminadab, the chief, and his brethren, an hundred and twelve. The four chiefs of the father-houses, Uriel, Shemaiah, Hebron, and Amminadab, Exo 6:18-22, were to bear the ark on their shoulders, their assistants being kept busy with the various vessels of the Sanctuary and the sacred vestments.
v. 11. And David called for Zadok, the high priest of the house of Eleazar, and Abiathar, holding the same office in the line of Ithamar, the priests, and for the Levites, for Uriel, Asaiah, and Joel, Shemaiah, and Eliel, and Amminadab,
v. 12. and said unto them, Ye are the chief of the fathers of the Levites, the leaders in these divisions of their tribes; sanctify yourselves, in the usual manner of setting themselves apart for a sacred duty, Exo 19:10-15, both ye and your brethren, that ye may bring up the ark of the Lord God of Israel unto the place that I have prepared for it. He did not want his efforts to come to naught a second time on amount of non-observance of any prescribed forms.
v. 13. For because ye did it not at the first, they had not carried the ark at the first attempt to remove it, three months before, the Lord, our God, made a breach upon us, in killing Uzza, for that we sought Him not after the due order.
v. 14. So the priests and the Levites sanctified themselves to bring up the ark of the Lord God of Israel, in observing the rules governing its removal in every detail.
v. 15. And the children of the Levites bare the ark of God upon their shoulders with the staves thereon, as Moses commanded according to the word of the Lord.
v. 16. And David spake to the chief of the Levites to appoint their brethren to be the singers with instruments of music, to train musicians for the liturgical part of the services, psalteries and harps and cymbals, sounding, by lifting up the voice with joy.
v. 17. So the Levites appointed Heman, the son of Joel; and of his brethren, Asaph, the son of Berechiah; and of the sons of Merari, their brethren, Ethan (or Jeduthun), the son of Kushaiah (or Kishi);
v. 18. and with them their brethren of the second degree, that is, of the second rank, Zechariah, Ben, and Jaaziel, and Shemiramoth, and Jehiel, and Unni, Eliab, and Benaiah, and Maaseiah, and Mattithiah, and Elipheleh, and Mikneiah, and Obed-edom, and Jeiel, the porters. Now the entire band set aside for the liturgical worship was divided into sections.
v. 19. So the singers, Heman, Asaph, and Ethan, were appointed to sound with cymbals of brass, the loudest-sounding instruments, fine for beating time;
v. 20. and Zechariah, and Aziel (or Jaaziel), and Shemiramoth, and Jehiel, and Unni, and Eliab, and Maaseiah, and Benaiah, with psalteries on Alamoth, for the music for these guitarlike instruments was set in the treble clef;
v. 21. and Mattithiah, and Elipheleh, and Mikneiah, and Obed-edom, and Jeiel, and Azaziah, with harps on the Sheminith to excel, literally, "on the octave to lead," for these harps or lutes carried the melody.
v. 22. And Chenaniah, chief of the Levites, was for song, literally, "for bearing," since he seems to have held some office in connection with carrying the ark: he instructed about the song, because he was skilful; he was acquainted with the ritual, he knew in just what manner the bearing of the ark and the liturgical songs had to be executed.
v. 23. And Berechiah and Elkanah were doorkeepers for the ark; they marched immediately in front, while Obed-edom and Jeiel marched in the rear of the ark.
v. 24. And Shebaniah, and Jehoshaphat, and Nethaneel, and Amasai, and Zechariah, and Benaiah, and Eliezer, the priests, did blow with the trumpets, those especially prepared for that purpose, Num 10:8, before the ark of God; and Obededom and Jehiah were doorkeepers for the ark. Thus special festivals of the New Testament Church, particularly those connected with the worship of the Lord, may well be prepared elaborately, if only with all reverence.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 4, 7, 11, 13, 16, 19, 22, 25, 27, 29 David built houses for himself ... He prepared
David built houses for himself ... He prepared
It might be best to translate this so that the reader understands that David had other people do this for him. AT: "David had workers build houses for him ... He had them prepare" (See: Metonymy)
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they had been chosen by Yahweh
This can be stated in active form. AT: "Yahweh had chosen them" (See: Active or Passive)
David assembled all Israel at Jerusalem
Here the word "all" is a generalization. The phrase "all Israel" means that David assembled people from all over Israel, not that he assembled every person in Israel. AT: "David assembled at Jerusalem people from all over Israel" (See: Hyperbole and Generalization)
translationWords
David
city of David
ark of the covenant
tent
Levi
Yahweh
servant
eternity
Israel
Jerusalem
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 13, 16, 19, 20, 21, 29 15:1-29 Again, David set out to bring the Ark…
15:1-29 Again, David set out to bring the Ark of God to Jerusalem. This time he made thorough preparations to ensure that the transfer would succeed.
15:1-3 The first attempt to bring the Ark to Jerusalem (13:1-14) failed because of improper procedure (see 15:13). This time, David prepared a place for the Ark in Jerusalem and organized Levites . . . to carry the Ark because this was their responsibility (Deut 10:8; 18:5). The special tent that David prepared for the Ark was not the Tabernacle, which was located at Gibeon at the time (see 1 Chr 16:39; 21:29).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.