1 Chronicles 13 commentary

David said not, What magnificent thing shall I do now? or, What pleasant thing? but, What pious thing? that he might have the comfort and benefit of that sacred oracle. Let us bring the ark to us, that it may be a blessing to us. Those who honour God, profit themselves. It is the wisdom of those setting out in the world, to take God's ark with them. Those are likely to go on in the favour of God, who begin in the fear of God. (1Ch 13:6-14)

Let the sin of Uzza warn all to take heed of presumption, rashness, and irreverence, in dealing with holy things; and let none think that a good design will justify a bad action. Let the punishment of Uzza teach us not to dare to trifle with God in our approaches to him; yet let us, through Christ, come boldly to the throne of grace. If the gospel be to some a savour of death unto death, as the ark was to Uzza, yet let us receive it in the love of it, and it will be to us a savour of life unto life.

CHAPTER 13

1Ch 13:1-8. David Fetches the Ark from Kirjath-jearim.

1-3. David consulted ... And let us bring again the ark of our God--Gratitude for the high and splendid dignity to which he had been elevated would naturally, at this period, impart a fresh animation and impulse to the habitually fervent piety of David; but, at the same time, he was animated by other motives. He fully understood his position as ruler under the theocracy, and, entering on his duties, he was resolved to fulfil his mission as a constitutional king of Israel. Accordingly, his first act as a sovereign related to the interests of religion. The ark being then the grand instrument and ornament of it, he takes the opportunity of the official representatives of the nation being with him, to consult them about the propriety of establishing it in a more public and accessible locality. The assembly at which he spoke of this consisted of the Sheloshim, princes of thousands (2Sa 6:1). During the reign of the late king, the ark had been left in culpable neglect. Consequently the people had, to a great extent, been careless about the ordinances of divine worship, or had contented themselves with offering sacrifices at Gibeon, without any thought of the ark, though it was the chief and most vital part of the tabernacle. The duty and advantages of this religious movement suggested by the king were apparent, and the proposal met with universal approval.

5. from Shihor of Egypt--(Jos 15:4, 47; Nu 34:5; 1Ki 8:65; 2Ki 24:7; 2Ch 7:8); a small brook flowing into the Mediterranean, near the modern El-arish, which forms the southern boundary of Palestine.

unto the entering of Hemath--the defile between the mountain ranges of Syria and the extreme limit of Palestine on the north.

6-14. David went up, and all Israel, to Baalah--(See on 2Sa 6:1-11).

whose name is called on it--rather, "who is worshipped there" (2Sa 6:2).

David consulted - Having taken the strong hold of Zion from the Jebusites, organized his army, got assurances of the friendly disposition of the Israelites towards him, he judged it right to do what he could for the establishment of religion in the land; and as a first step, consulted on the propriety of bringing the ark from an obscure village, where it had remained during the reign of Saul, to the royal city or seat of government.

From Shihor of Egypt even unto the entering of Hemath - "Therefore David gathered all Israel, from the Nile, נילוס Nilos, of Egypt, even to the entrance of Antioch." - T.

Whose name is called on it - "Where his name is invoked." - T.

And so the Hebrew, אשר נקרא שם asher nikra shem, should be understood, his name was not called on it, but invoked at it.

In a new cart - Lest it should be profaned by being placed on any carriage that had been employed about common uses.

Uzza and Ahio - All the versions understand אחיו achyo as signifying brother or brothers; so does Jarchi, who observes, from 2Sam 6:3, that these were the sons of Abinadab.

Uzza put forth his hand - See this transaction explained 2Sam 6:6 (note), etc.

The Lord blessed the house of Obed-edom - That this man was only a sojourner at Gath, whence he was termed Gittite, and that he was originally a Levite, is evident from 1Chr 15:17, 1Chr 15:18.

The Targum ends this chapter thus: "And the Word of the Lord blessed Obed-edom, and his children, and his grand-children; and his wife conceived, and his eight daughters-in-law: and each brought forth eight at one birth, insomuch that in one day there were found, of fathers and children, fourscore and one; and He blessed and increased greatly all that belonged to him." This exposition will not be generally received; but all rabbins must be allowed to deal in the marvellous.

For other remarks see on 2Sam 6:1 (note), etc.

David said - After this was proposed by the king and accepted by the people, this great assembly was dismissed, only some of them David reserved to go with him against Jerusalem, which accordingly he did, and succeeded in his enterprize. But before this resolution could be executed, the Philistines came and fought twice with David, as is related 2Sam 5:17,22, &c. and here chap.1Ch 14:8, &c. And after they were repulsed with great loss and shame, David sets upon the execution of what he had resolved, and in order to it calls another general assembly of the people. Of the Lord - If this translation of the ark be pleasing to God. Are left - After the great desolations and destructions which God for their sins had made among them.

For, &c. - The ark was then neglected; and the generality of the people contented themselves with going to Gibeon and offering sacrifices there, not caring, though the ark, the soul of the tabernacle, was in another place. As soon as David had power in his hand, he would use it for the advancement of religion. It ought to be the first care of those that are enriched or preferred, to honour God with their honours, and to serve him and the interests of his kingdom among men, with their wealth and power.

That is - The same city was called by both names.

Put his hand, &c. - Let the case of Uzza warn us, to take heed of presumption or rashness with regard to holy things; and not to think, that a right intention will justify a wrong action.

Perez - uzza - That is, the breach of Uzza. Let David's displeasure on this occasion caution us, to watch over our spirit, lest when God reproves us, instead of submitting to God, we quarrel with him. If God be angry with us, shall we dare to be angry with him?

And the Lord blessed, &c - Let this encourage us to welcome God's ordinance into our houses, believing the ark is a guest no body shall lose by. Nor let it be the less precious to us, for its being to others a rock of offence.

1 A And David consulted with the captains of thousands, and hundreds, and with every leader .

Or, Governour, or Elder of the People.

2 And David said unto all the congregation of Israel , I[illegible: 1+ letters] it seem good unto you, and that it be of the LORD our God , let us send abroad unto our brethren every where, that are left in all the land of Israel, and with them also to the Priests and Levites, which are in their cities and suburbs, that they may gather themselves unto us.

i. e. Unto all the People then assembled with him at [illegible: 1 word]. This Story is mentioned in another place in 2 Sam. 5. & 6. even after the taking of Ierusalem and the two first Fights with the Philistins, whereas here it is placed before the latter, and there is no mention here of the former. The matter may be thus conceived: There being now a great and general concourse of all Israel, and David being now Established in his Throne with universal consent and applause, he begins with God, and his first Thoughts and Cares are about Religion and the Ark, then the great Instrument and Ornament of it and takes the Opportunity of this Assembly to desire their Advice and Concurrence with him in it, that the Ark might be brought either to Hebron, which then was the Royal City; or to Ierusalem, which, as probably he told them, he was resolved to besiege, and doubted not, by Gods Help, to take. After this was proposed by the King and accepted by the People, this great Assembly was dismissed, onely some of them David reserved to go with him against Ierusalem, which accordingly he did, and succeeded in his Enterprize, as is related, 1 Sam. 5. But before this Resolution could be executed, the Philistins came and fought twice with David, as is related 1 Sam. 5. 17, &c. and here, ch. 14. 8▪ &c. And after they were repulsed with great loss and shame. David sets upon the Execution of that which before he had resolved, and in order to it calls another General Assembly of the People.

i. e. If this Translation of the Ark be pleasing to God, which I purpose to enquire by the Urim after the manner, and to act accordingly.

Heb. let us break out and send, i. e. let us send Messengers speedily and universally to the several Tribes. We are now in some sort pent up in a Corner of the Land in Hebron▪ but let us break up the Assembly and disperse our selves and send far and near about this Work. It is a Metaphor from the Sea or Rivers, which, when the Banks are broken, do suddenly overflow the whole adjoyning Country.

By which word he minds them of the great Desolations and Destructions which God for their sins had hitherto made among them; and therefore adviseth that Remnant whom God had so graciously saved in and from those dreadful Ruines, that they would more seriously set themselves to seek God than they had formerly done.

Marginal references: Heb. let us break forth and s[illegible: 1+ letters]nd.; Heb. in the cities of their [illegible: 1 word].

3 And let us bring again the ark of our God to us: for we enquired not at it in the days of Saul .

The Ark was then neglected; and the generality of the People either lived in the gross neglect of the solemn Worship of God; or contented themselves with going to Gibeon and offering Sacrifices there, not caring, though the Ark, the Soul of the Tabernacle, was in another place.

So it was in the days of Samuel; but it is rather charged upon Saul than him: partly because Samuel was exercised with continual Wars or expectation of Wars with the Philistins all the time of his Regency, and therefore wanted the Opportunity to bring back the Ark which Saul had and neglected: partly because Samuel took care to stir up and maintain Religion among them by other Means and in an extraordinary manner; whereas this was but one Branch of Sauls Impiety, and was joyned with a contempt of all Religion, as the History of his Life shews: and partly because it was more proper to accuse himself and the present Generation who were guilty of this neglect, than to rake into the Ashes of their deceased Progenitors, and lay his Charge against those who were dead and gon[illegible: 1+ letters] some good while since.

Marginal references: Heb. bring about

4 And all the congregation said that they would do so: for the thing was right in the eyes of all the people .

Their Consciences smiting them for their former negligence, and being fully convinced of the Piety and Reasonableness of this Proposition.

5 So David gathered all Israel together, from Shihor of Egypt , even unto the entring of Hemath, to bring the ark of God from Kirjath-jearim.

i. e. All the chosen Men of Israel, as it is phrased, 2 Sam. 6. 1. their Elders and Representatives.

Of which see Numb. 34. 5. Ios. 13. 3. 1 Chron. 13. 5.

Marginal references: 1 Sam. 7. 1. 2 Sam. 6. 2.

6 And David went up, and all Israel to Baalah, that is, to Kirjath-jearim , which belonged to Judah, to bring up thence the ark of God the LORD, that dwelleth between the cherubims, whose Name is called on it m.

Which Explication is justified by Ios. 15. 9. 60. where the same City is called by both Names. Obj. They are said to go from this Baale, 2 Sam. 6. 2. Ans. 1. Some Learned Men render that Place also to Baale, the particle Mem being sometimes used for to amongst the Hebrews, and especially amongst the Arabians. 2. Both were true; they first went to Baale for the Ark, as is here said, and then went from Baale to bring or to carry (for the word signifies either) or carrying from thence the Ark of God, as is there related. But of this and other difficulties or differences between these two Relations see the Notes on 2 Sam. 6.

Marginal references: [illegible: 1 word]. 1[illegible: 1+ letters]. 9▪ 60.

1Ch 13:1-3

The introduction to this event is in 2Sa 6:1 and 2Sa 6:2 very brief; but according to our narrative, David consulted with the chief men over thousands and hundreds (1Ch 15:25), viz., with all the princes. The preposition ל before כּל־נגּיד groups together the individual chiefs of the people just named. He laid his purpose before “all the congregation of Israel,” i.e., before the above-mentioned princes as representatives of the whole people. “If it seem good to you, and if it come from Jahve our God,” i.e., if the matter be willed of and approved by God, we will send as speedily as possible. The words נשׁלחה נפרצה without the conjunction are so connected that נשׁלחה defines the idea expressed by נפרצה, “we will break through, will send,” for “we will, breaking through,” i.e., acting quickly and energetically, “send thither.” The construction of שׁלח with על is accounted for by the fact that the sending thither includes the notion of commanding (צוּה על). כּל־ארצות, all the provinces of the various tribal domains, is used for כּל־חארץ, 1Sa 13:19, here, and 2Ch 11:23 and 2Ch 34:33; in all which places the idea of the division of the land into a number of territories is prominent. This usage is founded upon Gen 26:3 and Gen 26:4, where the plural points to the number of small tribes which possessed Canaan. After ועמּהם, על or על נשׁלחה is to be repeated. The words דרשׁנהוּ לא in 1Ch 13:3, we have not sought it, nor asked after it, are meant to include all.

1Ch 13:4-14

As the whole assembly approved of David’s design (כּן לעשׂות, it is to do so = so much we do), David collected the whole of Israel to carry it out. “The whole of Israel,” from the southern frontier of Canaan to the northern; but of course all are not said to have been present, but there were numerous representatives from every part, - according to 2Sa 6:1, a chosen number of 30,000 men. The מצרים שׁיחור, which is named as the southern frontier, is not the Nile, although it also is called שׁחר (Isa 23:3 and Jer 2:18), and the name “the black river” also suits it (see Del. on Isaiah, loc. cit.); but is the שׁיחור before, i.e., eastward from Egypt (מצרים על־פּני אשׁר), i.e., the brook of Egypt, מצרים נחל, the Rhinocorura, now el Arish, which in all accurate statements of the frontiers is spoken of as the southern, in contrast to the neighbourhood of Hamath, which was the northern boundary: see on Num 34:5. For the designation of the northern frontier, חמת לבוא, see on Num 34:8. Kirjath-jearim, the Canaanitish Baalah, was known among the Israelites by the name Baale Jehudah or Kirjath-baal, as distinguished from other cities named after Baal, and is now the still considerable village Kureyeh el Enab; see on Jos 9:17. In this fact we find the explanation of י אל ק בּעלתה, 1Ch 13:6 : to Baalah, to Kirjath-jearim of Judah. The ark had been brought thither when the Philistines sent it back to Beth-shemesh, and had been set down in the house of Abinadab, where it remained for about seventy years; see 1 Sam 6 and 1Sa 7:1-2, and the remarks on 2Sa 6:3. שׁם נקרא אשׁר is not to be translated “which is named name,” which gives no proper sense. Translating it so, Bertheau would alter שׁם into שׁם, according to an arbitrary conjecture of Thenius on 2Sa 6:2, “who there (by the ark) is invoked.” But were שׁם the true reading, it could not refer to the ark, but only to the preceding משּׁם, since in the whole Old Testament the idea that by or at the resting-place of the ark Jahve was invoked (which שׁם אשׁר would signify) nowhere occurs, since no one could venture to approach the ark. If שׁם referred to משּׁם, it would signify that Jahve was invoked at Kirjath-baal, that there a place of worship had been erected by the ark; but of that the history says nothing, and it would, moreover, be contrary to the statement that the ark was not visited in the days of Saul. We must consequently reject the proposal to alter שׁם into שׁם as useless and unsuitable, and seek for another explanation: we must take אשׁר in the sense of ὡς, which it sometimes has; cf. Ew. §333, a.: “as he is called by name,” where שׁם does not refer only to יהוה, but also to the additional clause הכּרוּבים יושׁב, and the meaning is that Jahve is invoked as He who is enthroned above the cherubim; cf. Psa 80:2; Isa 37:16. - On the following 1Ch 13:7-14, cf. the commentary on 2Sa 6:3-11.

The Removal of the Ark. (b. c. 1048.)

1 And David consulted with the captains of thousands and hundreds, and with every leader. 2 And David said unto all the congregation of Israel, If it seem good unto you, and that it be of the Lord our God, let us send abroad unto our brethren every where, that are left in all the land of Israel, and with them also to the priests and Levites which are in their cities and suburbs, that they may gather themselves unto us: 3 And let us bring again the ark of our God to us: for we enquired not at it in the days of Saul. 4 And all the congregation said that they would do so: for the thing was right in the eyes of all the people. 5 So David gathered all Israel together, from Shihor of Egypt even unto the entering of Hemath, to bring the ark of God from Kirjath-jearim. 6 And David went up, and all Israel, to Baalah, that is, to Kirjath-jearim, which belonged to Judah, to bring up thence the ark of God the Lord , that dwelleth between the cherubims, whose name is called on it. 7 And they carried the ark of God in a new cart out of the house of Abinadab: and Uzza and Ahio drave the cart. 8 And David and all Israel played before God with all their might, and with singing, and with harps, and with psalteries, and with timbrels, and with cymbals, and with trumpets.

Here is, I. David's pious proposal to bring up the ark of God to Jerusalem, that the royal city might be the holy city, v. 1-3. This part of the story we had not in Samuel. We may observe in this proposal,

1. That as soon as David was well seated on his throne he had thoughts concerning the ark of God: Let us bring the ark to us, v. 3. Two things he aimed at herein:—(1.) To do honour to God, by showing respect to his ark, the token of his presence. As soon as he had power in his hand he would use it for the advancement and encouragement of religion. Note, It ought to be the first and great care of those that are enriched and preferred to honour God with their honours, and to serve him, and the interests of his kingdom among men, with their wealth and power. David said not, "What pompous thing shall I do now?" or, "What pleasant thing?" but, "What pious thing?" (2.) To have the comfort and benefit of that sacred oracle. "Let us bring it to us, not only that we may be a credit to it, but that it may be a blessing to us." Those that honour God profit themselves. Note, It is the wisdom of those who are setting out in the world to take God's ark with them, to make his oracles their counsellors and his laws their rule. Those are likely to proceed in the favour of God who thus begin in the fear of God.

2. That he consulted with the leaders of the people about it, v. 1. Though it was without doubt a very good work, and being king, he had the authority to command the doing of it, yet he chose rather to do it by consultation, (1.) That he might show respect to the great men of the kingdom and put honour upon them. Though they made him king, yet he would not rule with a high hand. He did not say, "We will and command, and it is our royal pleasure, that you do so and so; and we will be obeyed," but, "If it seem good to you, and you think that the motion comes from the Lord our God, let us send out orders for this purpose." No prince that is wise will covet to be absolute. The people's allegiance is best secured by taking their concurrence in their representatives. Happy then art thou, O Britain! (2.). That he might be advised by them in the manner of doing it, whether just now, whether publicly. David was a very intelligent man himself, and yet consulted with his captains; for in the multitude of counsellors there is safety. It is wisdom to make use of the wisdom of others. (3.) That, they joining in it, it might pass the better for a national act and so might procure a national blessing.

3. That he would have all the people summoned to attend on this occasion, both for the honour of the ark and for the people's satisfaction and edification, v. 2. Observe, (1.) He calls the common people brethren, which bespeaks his humility and condescension (notwithstanding his advancement), and the tender concern he had for them. Thus our Lord Jesus is not ashamed to call his people brethren, Heb. ii. 11. (2.) He speaks of the people as a remnant that had escaped: Our brethren that are left in all the land of Israel. They had been under scattering providences. Their wars with the Philistines, and with the house of Saul, had wasted the country and cut off many. We now hope to see an end of these troubles. Let those that are left be quickened by late judgments, and present mercies, to seek unto God. (3.) He takes care that the priests and Levites especially should be summoned to attend the ark; for it was their province in a particular manner. Thus Christian magistrates should stir up ministers to do their duty when they see them remiss.

4. That all this is upon supposition that it is of the Lord their God. "Though it should seem good to you and me, yet if it be not of the Lord our God, we will not do it." What ever we undertake, this must be our enquiry, "Is it of the Lord? Is it agreeable to his mind? Can we approve ourselves to him in it? May we expect that he will own us?"

5. That thus it was requisite they should amend what has been amiss in the last reign, and, as it were, atone for their neglect: "For we enquired not at it in the days of Saul, and this was the reason why things went so ill with us: let that original error be amended, and then we may hope to see our affairs in a better posture." Observe, David makes no peevish reflections upon Saul. He does not say, "Saul never cared for the ark, at least in the latter end of this reign;" but, in general, We enquired not at it, making himself with others guilty of this neglect. It better becomes us to judge ourselves than others. Humble good men lament their own share in national guilt, and take shame to themselves, Dan. ix. 5, &c.

II. The people's ready agreement to this proposal (v. 4): The thing was right in the eyes of all the people. Nobody could say to the contrary, but that it was a very good work and very seasonable; so that it was resolved, nemine contradicente—unanimously, that they would do so. Those that prudently proposed a good work, and lead in it, will perhaps find a more ready concurrence in it than they expected. Great men know not what a great deal of good they are capable of doing by their influence on others.

III. The solemnity of bringing up the ark, v. 5, &c., which we read before, 2 Sam. vi. 1, &c. Here therefore we shall only observe, 1. That it is worth while to travel far to attend the ark of God. They came out of all parts of the country, from the river of Egypt, the utmost part south, to the entering of Hemath, which lay furthest north, (v. 5), to grace this solemnity. 2. That we have reason greatly to rejoice in the revival of neglected ordinances and the return of the tokens of God's presence. When the light of religion shines out of obscurity, when it is openly and freely professed, is brought into reputation, and countenanced by princes and great ones, it is such a happy omen to a people as is worthy to be welcomed with all possible expressions of joy. 3. When, after long disuse, ordinances come to be revived, it is too common for even wise and good men to make some mistakes. Who would have thought that David would commit such an error as this, to carry the ark upon a cart? v. 7. Because the Philistines so carried it, and a special providence drove the cart (1 Sam. vi. 12), he thought they might do so too. But we must walk by rule, not by example when it varies from the rule, no, not even by those examples which Providence has owned.

The Death of Uzza. (b. c. 1048.)

9 And when they came unto the threshingfloor of Chidon, Uzza put forth his hand to hold the ark; for the oxen stumbled. 10 And the anger of the Lord was kindled against Uzza, and he smote him, because he put his hand to the ark: and there he died before God. 11 And David was displeased, because the Lord had made a breach upon Uzza: wherefore that place is called Perez-uzza to this day. 12 And David was afraid of God that day, saying, How shall I bring the ark of God home to me? 13 So David brought not the ark home to himself to the city of David, but carried it aside into the house of Obed-edom the Gittite. 14 And the ark of God remained with the family of Obed-edom in his house three months. And the Lord blessed the house of Obed-edom, and all that he had.

This breach upon Uzza, which caused all the joy to cease, we had an account of, 2 Sam. vi. 6, &c. 1. Let the sin of Uzza warn us all to take heed of presumption, rashness, and irreverence, in dealing about holy things (v. 9), and not to think that a good intention will justify a bad action. In our communion with God we must carefully watch over our own hearts, lest familiarity breed contempt, and we think God is in any way beholden to us. 2. Let the punishment of Uzza convince us that the God with whom we have to do is a jealous God. His death, like that of Nadab and Abihu, proclaims aloud that God will be sanctified in those that come nigh unto him (Lev. x. 3), and that the nearer any are to him the more displeased he is with their presumptions. Let us not dare to trifle with God in our approaches to him; and yet let us, through Christ, come boldly to the throne of grace; for we are under the dispensation of liberty and grace, not of bondage and terror. 3. Let the damp this gave to the joy of Israel be a memorandum to us always to rejoice with trembling, and to serve the Lord with fear, even when we serve him with gladness. 4. Let David's displeasure upon this occasion caution us to take heed to our spirits when we are under divine rebukes, lest, instead of submitting to God, we quarrel with him. If God be angry with us, shall we dare to be angry with him? 5. Let the stop thus put to the solemnity caution us not to be driven off from our duty by those providences which are only intended to drive us from our sins. David should have gone on with the work notwithstanding the breach made upon Uzza; so might the breach have been made up. 6. Let the blessing which the ark brought with it to the house of Obed-edom encourage us to welcome God's ordinances into our houses, as those that believe the ark is a guest that nobody shall lose by; not let it be less precious to us for its being to some a stone of stumbling and a rock of offence. If the gospel be to some a savour of death unto death, as the ark was to Uzza, yet let us receive it in the love of it and it will be to us a saviour of life unto life.