1 Chronicles 15 commentary

Wise and good men may be guilty of oversights, which they will correct, as soon as they are aware of them. David does not try to justify what had been done amiss, nor to lay the blame on others; but he owns himself guilty, with others, of not seeking God in due order

It is good to notice the assistance of Divine Providence, even in things which fall within the compass of our natural powers; if God did not help us, we could not stir a step. If we do our religious duties in any degree aright, we must own it was God that helped us; had we been left to ourselves, we should have been guilty of some fatal errors. And every thing in which we engage, must be done in dependence on the mercy of God through the sacrifice of the Redeemer.

CHAPTER 15

1Ch 15:1-24. David Brings the Ark from Obededom.

1. David made him houses in the city of David--Through the liberality of his Tyrian ally (1Ch 14:1), David was enabled to erect not only a palace for himself, but to furnish suitable accommodation for his numerous family. Where polygamy prevails, each wife has a separate house or suite of apartments for herself and children.

prepared a place for the ark of God, and pitched for it a tent--that is, made an entirely new one upon the model of the former. The old tabernacle, which Moses had constructed in the wilderness and which had hitherto served the purpose of a sacred covering, was to be left at Gibeon, either because of the unwillingness of the inhabitants to part with such a venerable relic, or because there was no use for it in Jerusalem, where a more solid and sumptuous edifice was contemplated. If it appear surprising that David "made him houses" before he prepared this new tabernacle, it should be remembered that he had received no divine intimation respecting such a work.

2. Then David said, None ought to carry the ark of God but the Levites--After the lapse of three months (1Ch 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 (Nu 4:5, 15; 7:9; 10:17).

3. David gathered all Israel together--Some are of opinion that this was done on one of the three great festivals, but at whatever time the ceremonial took place, it was of great importance to summon a general convocation of the people, many of whom, from the long-continued disorders of the kingdom, might have had little or no opportunity of knowing anything of the ark, which had been allowed to remain so long in obscurity and neglect.

4. David assembled the children of Aaron, and the Levites--The children of Aaron were the two priests (1Ch 15:11), Zadok and Abiathar, heads of the two priestly houses of Eleazar and Ithamar, and colleagues in the high priesthood (2Sa 20:25). The Levites were the chiefs of their father's house (1Ch 15:12); four belonging to the Kohathite branch, on whose shoulders the ark was to be borne; namely, Uriel, Shemaiah--descended from Elizaphan or Elzaphan--(Ex 6:22), Hebron (Ex 6:18; 1Ch 6:2), and Amminadab from Uzziel (Ex 6:22).

12. sanctify yourselves--This special sanctification, which was required on all grave and important occasions, consisted in observing the strictest abstinence, as well as cleanliness, both in person and dress (see on Ge 35:2; Ex 19:10, 15); and in the neglect of these rules no step could have been taken (2Ch 30:3).

16-24. David spake to the chief of the Levites to appoint ... the singers with instruments--These eminent Levites were instructed to train the musicians and singers who were under them, for the solemn procession. The performers were ranged in three choirs or bands, and the names of the principal leaders are given (1Ch 15:17, 18, 21), with the instruments respectively used by each. "Ben" (1Ch 15:18) is omitted (1Ch 15:20). Either it was used merely as a common noun, to intimate that Zechariah was the son of Jaaziel or Aziel, or Ben is the same as Azaziah [1Ch 15:21].

25. So David, and the elders ... and captains ... went--The pious design of David in ordering all his principal ministers and officers to take part in this solemn work and imparting so much pomp and imposing ceremony to the procession, was evidently to inspire the popular mind with a profound veneration for the ark and to give the young especially salutary impressions of religion, which would be renewed by the remembrance that they had been witnesses of the august solemnity in which the king and the highest aristocracy of the land participated, vying with all other classes to do honor to the God of Israel.

26. it came to pass, &c.--(See on 2Sa 6:13-23).

they offered seven bullocks and seven rams--The Levites seem to have entered on this duty with fear and trembling; and finding that they might advance without any such indications of divine wrath as Uzza had experienced (1Ch 13:10), they offered an ox and a fatted sheep immediately after starting (2Sa 6:13), and seven bullocks and seven rams--a perfect sacrifice, at the close of the procession (1Ch 16:1). It is probable that preparations had been made for the offering of similar sacrifices at regular intervals along the way.

27. a robe of fine linen--Hebrew, Butz--is rather supposed in the later books to denote cotton.

an ephod--a shoulder-garment, a cincture or cape over his dress. It was worn by the priests, but was not so peculiar to them as to be forbidden others (1Sa 2:18; 22:18).

29. Michal ... saw ... David dancing and playing--His movements would be slow and solemn, suitable to the grave and solemn character of the music. Though his royal robes were laid aside, he was attired like the other officials, showing a becoming humility in the immediate presence of God. The feelings manifested by Michal were only an ebullition of spleen from a proud and passionate woman.

Made him houses - One for himself, and one for the ark; in the latter was a tent, under which the ark was placed.

None ought to carry the ark - but the Levites - It was their business; and he should have thought of this sooner, and then the unfortunate breach on Uzza would have been prevented; see 1Chr 15:13.

Upon their shoulders - That is the staves which went through the rings rested on their shoulders, but the ark itself rested on the staves like a sedan on its poles.

As Moses commanded - See Num 4:5, Num 4:15.

- Heman - Asaph - Ethan - These were the three chief musicians in the time of David; see 1Chr 6:31.

With psalteries on Alamoth - Some suppose that the word signifies virgins, or women singers, the persons mentioned here being appointed to accompany them with psalteries, and preside over them.

The Vulgate says arcana cantabant, they sang secret things or mysteries; probably prophetic hymns.

On the Sheminith - According to the Targum, this signifies an instrument that sounded an octave, or, according to others, an instrument with eight strings. The Syriac and Arabic have it, instruments to sing with daily, at the third, sixth, and ninth hour; the Vulgate, an octave, for a song of victory: some think the eighth band of the musicians is intended, who had the strongest and most sonorous voices; and that it is in this sense that shelomith and lenatstseach should be understood.

Chenaniah - he instructed about the song - This appears to have been the master singer; he gave the key and the time, for he presided במשא bemassa, in the elevation, probably meaning what is called pitching the tune, for he was skillful in music, and powerful in his voice, and well qualified to lead the band: be might have been precentor.

God helped the Levites - When they saw that God had made no breach among them, as he had in the case of Uzza, in gratitude for their preservation, and his acceptance of their labor, they sacrificed seven bullocks and seven rams.

A robe of fine linen - A robe made of בוץ buts, probably the tuft or beard of the Pinna Magna, a species of muscle found every where on the shores of the Mediterranean, growing sometimes, as I have seen, to a foot and a half in length. I have seen a pair of gloves made of this very rich stuff; the color is a deep dark yellow, something inclining to what is called the lilac. The buts or byssus was not heard of in Israel before the time of David: after that it is frequently mentioned.

Michal - saw - David dancing - and she despised him - See this whole business explained 2Sam 6:20 (note), etc., where David's conduct is vindicated, and the nature of Michal's disgrace and punishment hinted at, but all left to the reader's determination.

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.

The sons - Of Amram or Izhar, Kohath's sons, Numb 3:27, otherwise Elizaphan, ver.8, and Hebron, ver.9, and Uzziel, ver.10, were Kohath's children.

The Priests - Abiathar the high - priest, and Zadok the second priest.

Second degree - The first rank of sacred musicians being those three famous persons named ver.17, next to whom were these here named. Porters - who were to keep the doors of the tabernacle and courts, but with all were instructed in musick, that when these were free from attendance upon their proper office, they might not be idle nor unprofitable in God's house.

Alamoth - Or, with Alamoth which is thought to be the name of an instrument of musick; or of a certain tune, or note, or part in musick. The certain signification of it is not now known; and the like may be said of Sheminith, ver.21.

To excel - Which word may be added to note the excellency of that instrument, or part of musick; or that there was a greater extension or elevation of the voice than in the former. This way of praising God by musical instruments, had not hitherto been in use. But David instituted it by divine direction, and added it to the other ordinances of that dispensation.

For song - He was the moderator of the musick, instructing them when and how to lift up their voices, or change their notes, or make their stops.

Door - keepers - They were appointed to keep the door of the tent in which the ark was to be kept, that no unallowed person might press in and touch it; and in like manner they were to attend upon the ark in the way, and to guard it from the press and touch of prophane hands; for which end these two went before the ark, is their other two brethren mentioned in the close of ver.24, came after it.

Helped - Encouraging them in their work with some comfortable sign of his presence with them. In all our religious exercises, we must derive help from heaven. God's ministers that bare the vessels of the Lord, have special need of divine help in their ministrations, that God may be glorified thereby, and the people edified.

Linen - With a linen ephod. This circumstance is repeated, because it was an unusual thing for one, who was no Levite, to wear a Levitical garment.

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 .

A Palace consisting of many Houses or Apartments for his several Wives and Children.

Qu. 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? Ans. 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, seing he intended forthwith to set upon the building of the Temple, as appears from chap. 17.

2 Then David said, None ought to carry the ark of God but the Levites : for them the LORD hath chosen to carry the ark of God, and to minister unto him for ever .

And that upon their Shoulders: of which see Numb. 4. 15. & 7. 9. and not in a Cart, as it was before to our great grief and loss.

i. e. So long as the Ark is to be removed and as that Worship continues.

Marginal references: [illegible: 1 span] ▪; [illegible: 1 span] ▪

5 Of the sons of Kohath ; Uriel the chief, and his brethren an hundred and twenty.

To wit, of Amram or Izhar, Kohaths Sons, Numb. 3. 27. Otherwise Elizaphan, v. 8. and Hebron, v. 9. and Uzziel, v. 10. were Kohaths Children; of which see Exod. 6. 17, 18, 22▪

Marginal references: Or, [illegible: 1 word].

11 And David called for Zadok, and Abiathar the priests , and for the Levites, for Uriel, Asajah, and Joel, Shemajah, and Eliel, and Amminadab;

i. e. The Chief Priests, Abiathar the High-Priest, and Zadok the second Priest, see Numb. 3. 32.

12 And said unto them, Ye are the chief of the fathers of the Levites: sanctifie your selves , 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.

By solemn Purification and Preparation of your selves, both in Soul and Body. See on Exod. 19. 10. 15.

13 For because ye did it not at the first , the LORD our God made a breach upon us, for that we sought him not after the due order .

Because you did not sanctifie and prepare your selves by solemn Prayer and seeking Counsel from God, and by a serious consideration of Gods Will as to the Manner of carrying it; which it was your Duty more than others to observe and see it executed.

He takes a part of the guilt to himself, because it was his Duty as well as theirs diligently to read the Law and Word of God and to see it executed, and their oversight did not excuse his.

According to the Rules which he appointed.

Marginal references: 2 Sam. [illegible: 1+ letters]. [illegible: 1+ letters]. Ch. 13. 7.

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.

To wit, the Kohathites, Numb. 4. 4.

Marginal references: [illegible: 1 word] 25. 14. [illegible: 1 word]. [illegible: 1+ letters]. 15. [illegible: 1 word] [illegible: 1+ letters]. 9.

18 And with them their brethren of the second degree , Zechariah, Ben, and Jaaziel, and Shemiramoth, and Jehiel, and Unni, Eliab, and Benajah, and Maasiah, and Mattithlah, and Eliphalet, and Mikniah, and Obed-edom, and Jeiel the porters .

The first rank or degree of Sacred Musicians being those three famous Persons named v. 17. next unto whom were these here named.

Who were to keep the Doors of the Tabernacle and Courts, but withal were instructed in Musick and singing, that when they were free from Attendance upon their proper Office, they might not be idle nor unprofitable persons in Gods House.

20 And Zechariah , and Aziel, and Shemiramoth, and Jehiel, and Unni, and Eliab, and Maasiah, and Benajah, with Psalteries on Alamoth .

In this Catalogue Ben is omitted, who was mentioned v. 18. Yet others think him to be the same who is called Azariah, v. 21. But Ben might be some other person, who was indeed appointed for this Work as is related, v. 17, 18. and yet he might be taken off by death or sickness, or some sudden and extraordinary Accident which hindred his Execution of the Place and Work allotted for him, which might force the Chief of the Levites to appoint some other in his stead, when they came to put their Institution in practise, as here they did.

Or, with (as that particle is elsewhere used) Alamoth which is thought to be the name of an Instrument of Musick; or of a certain Tune, or Note, or part in Musick. The certain signification of it is not now known, nor is it necessary for us to know it. And the like may be said of Sheminith, v. 21.

21 And Mattithiah, and Eliphaleh, and Mikneiah, and Obed-edom, and Jeiel, and Azaziah, with harps on the Sheminith to excel .

See on v. 20.

Which word may be here added to note the Excellency of that Instrument, or Note, or part of Musick; or that there was a greater Extension or Elevation of the voice than in the former.

Marginal references: Or, [illegible: 1 word] the [illegible: 1 word] [illegible: 1 word] over.

22 And Chenaniah chief of the Levites was for song : he instructed about the song, because he was skilful.

Heb. Was for lifting up, either 1. of the Ark: he was for carriage of the Ark, being appointed to instruct or direct the time and manner of carrying the Ark, and when they should make a stand or a change in the Bearers. Or rather 2. of the Voice: he was the Moderater of the Musick, instructing them when and how to lift up their Voices, or change their Notes, or make theis Stops, which best agrees with the following Reason, because he was skilfull▪ For this required far more Skill than the carriage of the Ark; which any man of common discretion could easily govern; and with v. 27. where this same Chenaniah is joyned with the Singers.

Marginal references: [illegible: 1 span].; [illegible: 1 span].

23 And Berechiah, and Elkanah were door-keepers for the ark .

They were appointed to keep the Door of the Tent in which the Ark was to be put and kept that no unallowed person might press in and touch it; and in like manner they were to attend upon the Ark in the Way, and to guard it from the press and touch of profane Hands; for which End these two went before the Ark, as their other two Brethren mentioned in the close of v. 24. came after it, that so it might be guarded on all sides: which, how necessary it was to be done, sufficiently appears from the danger of coming too near the Ark or to look into it, which was exemplified in the Bethshemites, 1 Sam. 6. 19.

26 And it came to pass when God helped the Levites that bare the ark of the covenant of the LORD, that they offered seven bullocks, and seven rams.

Either 1. by giving them strength to carry their Burden: or rather 2. by encouraging them in their Work with some comfortable Sign of his Presence with them and approbation of their work and manner of carrying the Ark. When they saw that he did not cut off any of the persons employed, as he had done before, but spared and favoured them; which they perceived when they had gone six paces, as appears by 2 Sam. 6. 13.

27 And David was clothed with a robe of fine linen , and all the Levites that bare the ark, and the singers, and Chenaniah the master of the song with the singers. David also had upon him an ephod of linen.

i. e. With a Linen Ephod, as it is explained in the close of this verse, where this Circumstance is repeated because it was a notable and unusual thing for David who was no Levite to wear a Levitical Garment. See of this and the following verses the Notes on 2 Sam. 6. 14, 15, 16.

Marginal references: carriage, v. 22.

1Ch 15:1

In 2Sa 6:12 the whole matter is introduced by a statement that the motive which had determined the king to bring the ark to Jerusalem, was his having heard of the blessing which the ark had brought upon the house of Obed-edom. In our narrative (1Ch 15:1), the remark that David, while building his house in Jerusalem, prepared a place for the ark of God, and erected a tent for it, forms the transition from the account of his palace-building (1Ch 14:1.) to the bringing in of the ark. The words, “he made unto himself houses,” do not denote, as Bertheau thinks, the building of other houses besides the palaces built with the help of King Hiram (1Ch 14:1). For עשׂה is not synonymous with בּנה, but expresses the preparation of the building for a dwelling, and the words refer to the completion of the palace as a dwelling-place for the king and his wives and children. In thus making the palace which had been built fit for a habitation, David prepared a place for the ark, which, together with its tent, was to be placed in his palace. As to the reasons which influenced David in determining to erect a new tabernacle for the ark, instead of causing the old and sacred tabernacle to be brought from Gibeon to Jerusalem for the purpose, see the remarks introductory to 2 Sam 6.

1Ch 15:2-3

The reason for the preparations made on this occasion for the solemn progress is assigned in the statement that David had resolved to cause the ark to be carried by the Levites alone, because God had chosen them thereto; cf. Num 1:50; Num 4:15; Num 7:9; Num 10:17. אז, “at that time,” i.e., at the end of the three months, 1Ch 13:14. לשׂאת לא, “there is not to bear,” i.e., no other shall bear the ark than the Levites. “By this arrangement, it is expressly acknowledged that it was contrary to the law to place it upon a cart; 1Ch 13:1-14 :17” (Berth.). For this purpose, the king assembled “the whole of Israel” in Jerusalem, i.e., the elders, the rulers over thousands, the heads of families; cf. 2Sa 6:15, where it is stated that ישׂאל כּל־בּית took part in the solemn march.

1Ch 15:4-10

From among assembled Israel David then specially gathered together the heads of the priests and Levites, to determine upon the details of this solemn procession. “The sons of Aaron” are the high priests Zadok and Abiathar, 1Ch 15:11; and the “Levites” are the six princes named in 1Ch 15:5-10, with their brethren, viz., (1Ch 15:5-7) the three heads of the families into which the tribe of Levi was divided, and which corresponded to the three sons of Levi, Gershon, Kohath, and Merari, respectively (Exo 6:16): Uriel head of the Kohathites, Asaiah of the Merarites, and Joel head of the Gershonites, with their brethren. Kohath is first enumerated, because Aaron the chief of the priests was descended from Kohath, and because to the Kohathites there fell, on account of their nearer relationship to the priests, the duty of serving in that which is most holy, the bearing of the holiest vessels of the tabernacle. See Num 4:4, Num 4:15; Num 7:9; as to Uriel, see on Num 6:24; for Asaiah, see 6:30; and as to Joel, see 1Ch 6:33. Then in 1Ch 15:8, 1Ch 15:9 we have the heads of three other Kohathite families: Shemaiah, chief of the sons of Elizaphan, i.e., Elizaphan son of the Kohathite Uzziel (Exo 6:22); Eliel, chief of the sons of Hebron the Kohathite (Exo 6:18); and Amminadab, chief of the sons of Uzziel. The sons of Uzziel, consequently, were divided into two fathers'-houses: the one founded by Uzziel’s son Elizaphan, and named after him (1Ch 15:8); the other founded by his other sons, and called by his name. Of the fathers'-houses here enumerated, four belong to Kohath, and one each to Merari and Gershon; and the Kohathites were called to take part in the solemn act in greater numbers than the Merarites and Gershonites, since the transport of the ark was the Kohathites’ special duty.

1Ch 15:11-12

Zadok of the line of Eleazar (1Ch 6:1-15), and Abiathar of the line of Ithamar, were the heads of the two priestly lines, and at that time both held the office of high priest (1Ch 24:3; cf. 2Sa 15:24., 2Sa 20:25). These priests and the six princes of the Levites just enumerated were charged by David to consecrate themselves with their brethren, and to bring up the ark of God to the place prepared for it. התקדּשׁ, to consecrate oneself by removal of all that is unclean, washing of the body and of the clothes (Gen 35:2), and careful keeping aloof from every defilement, avoiding coition and the touching of unclean things; cf. Exo 19:10, Exo 19:15. לו אל־כינותי, to (the place) which I have prepared for it. לו הכינותי is a relative clause with אשׁר, construed with a preposition as though it were a substantive: cf. similar constructions, 1Ch 29:3; 2Ch 16:9; 2Ch 30:18; Neh 8:10; and Ew. §33, b.

1Ch 15:13 “For because in the beginning (i.e., when the ark was removed from the house of Amminadab, 1Ch 13:1-14) it was not you (sc., who brought it up), did Jahve our God made a breach upon us,” sc. by the slaying of Uzza, 1Ch 13:11. In the first clause the predicate is wanting, but it may easily be supplied from the context. The contracted form למבּרשׁונה, made up of למה and בּראשׁונה, is unique, since מה is so united only with small words, as in מזּה, Exo 4:2, מלּכם, Isa 3:15; but we find מתּלאה for מה־תּלאה, Mal 1:13; cf. Ew. §91, d. למה here signifies: on account of this which = because; cf.'Ew. §222, a, and 353, a. “This was done, because we did not seek Him according to the right,” which required that the ark, upon which Jehovah sits enthroned, should be carried by Levites, and touched by no unholy person, or one who is not a priest (Num 4:15).

1Ch 15:14-15

The Levites consecrated themselves, and bare - as 1Ch 15:15 anticipatively remarks-the ark of God upon their shoulders, according to the prescription in Num 7:9, עליהם בּמּומות, by means of poles upon them (the shoulders). מוטה, the flexible pole used for carrying burdens, Num 13:23. Those used to carry the ark are called בּדּים in the Pentateuch, Exo 25:13.

1Ch 15:16-18

David gave the princes of the Levites a further charge to appoint singers with musical instruments for the solemn procession, which they accordingly did. שׁיר כּלי, instruments to accompany the song. In 1Ch 15:16 three kinds of these are named: נבלים, nablia, ψαλτήρια, which Luther has translated by psalter, corresponds to the Arabic santir, which is an oblong box with a broad bottom and a somewhat convex sounding-board, over which strings of wire are stretched; an instrument something like the cithara. כּנּרות, harps, more properly lutes, as this instrument more resembled our lute than the harp, and corresponded to the Arabic catgut instrument el ‛ûd (l - c ûd); cf. Wetzstein in Delitzsch, Isaiah, S. 702, der 2 Aufl., where, however, the statement that the santir is essentially the same as the old German cymbal, vulgo Hackebrett, is incorrect, and calculated to bring confusion into the matter, for the cymbal was an instrument provided with a small bell. מצלתּים, the later word for צלצלים, cymbals, castanets; see on 2Sa 6:5. משׁמיעים does not belong to the three before-mentioned instruments (Berth.), but, as is clear from 1Ch 15:19, 1Ch 15:28, 1Ch 16:5, 1Ch 16:42, undoubtedly only to מצלתּים (Böttcher, Neue krit. Aehrenlese, iii. S. 223); but the meaning is not “modulating,” but “sounding clear or loud,” - according to the proper meaning of the word, to make to hear. The infinitive clause וגו להרים belongs to the preceding sentence: “in order to heighten the sound (both of the song and of the instrumental music) to joy,” i.e., to the expression of joy. לשׂימחה is frequently used to express festive joy: cf. 1Ch 15:25, 2Ch 23:18; 2Ch 29:30; but also as early as in 2Sa 6:12; 1Sa 18:6; Jdg 16:23, etc. - In 1Ch 15:17, 1Ch 15:18 the names of the singers and players are introduced; then in 1Ch 15:19-21 they are named in connection with the instruments they played; and finally, in 1Ch 15:22-24, the other Levites and priests who took part in the celebration are mentioned. The three chief singers, the Kohathite Heman, the Gershonite Asaph, and the Merarite Ethan, form the first class. See on 1Ch 6:33, 1Ch 6:39, and 1Ch 6:44. To the second class (המּשׁנים, cf. המּשׁנה, 2Ki 23:4) belonged thirteen or fourteen persons, for in 1Ch 15:21 an Azaziah is named in the last series who is omitted in 1Ch 15:18; and it is more probable that his name has been dropped out of 1Ch 15:18 than that it came into our text, 1Ch 15:21, by an error. In 1Ch 15:18 בּן comes in after זכריהוּ by an error or transcription, as we learn from the w before the following name, and from a comparison of 1Ch 15:20 and 1Ch 15:25. The name יעזיאל is in 1Ch 15:20 written עזיאל, Yodh being rejected; and in 1Ch 16:5 it is יעיאל, which is probably only a transcriber’s error, since יעיאל occurs along with it both in 1Ch 15:18 and in 1Ch 16:5. The names Benaiah and Maaseiah, which are repeated in 1Ch 15:20, have been there transposed. All the other names in vv.18 and 20 coincide.

1Ch 15:19-21

These singers formed three choirs, according to the instruments they played. Heman, Asaph, and Ethan played brazen cymbals להשׁמיע (1Ch 15:19); Benaiah and the seven who follow played nablia (psalteria) עלמות על (1Ch 15:20); while the last six played lutes (harps) לנצּח השּׁמינית על (1Ch 15:21). These three Hebrew words plainly denote different keys in singing, but are, owing to our small acquaintance with the music of the Hebrews, obscure, and cannot be interpreted with certainty. נצּח, going over from the fundamental signification glitter, shine, into the idea of outshining and superior capacity, overwhelming ability, might also, as a musical term, denote the conducting of the playing and singing as well as the leading of them. The signification to direct is here, however, excluded by the context, for the conductors were without doubt the three chief musicians or bandmasters (Capellenmeister), Heman, Asaph, and Ethan, with the cymbals, not the psaltery and lute players belonging to the second rank. The conducting must therefore be expressed by להשׁמיע, and this word must mean “in order to give a clear tone,” i.e., to regulate the tune and the tone of the singing, while לנצּח signifies “to take the lead in playing;” cf. Del. on Psa 4:1. This word, moreover, is probably not to be restricted to the singers with the lutes, the third choir, but must be held to refer also to the second choir. The meaning then will be, that Heman, Asaph, and Ethan had cymbals to direct the song, while the other singers had partly psalteries, partly lutes, in order to play the accompaniment to the singing. The song of these two choirs is moreover distinguished and defined by עלמות על and השּׁמינית על. These words specify the kind of voices; עלמות על after the manner of virgins, i.e., in the soprano; השּׁמינית על, after the octave, i.e., in bass - al ottava bassa. See Del. on Psa 6:1; Psa 46:1. In 1Ch 15:22-24 the still remaining priests who were engaged in the solemn procession are enumerated.

1Ch 15:22-24 “Chenaniah, the prince of the Levites, for the bearing, teacher in bearing; for he was instructed in it.” Since Chenaniah does not occur among the six princes of the Levites in 1Ch 15:5-10, and is called in 1Ch 15:27 המּשּׂא השׂר, we must here also join בּמשּׂא (as most editions punctuate the first במשׂא, while according to Norzi בּמּשּׂא is the right reading even in the first case) closely with שׂר־הלויּם, with the meaning that Chenaniah was captain of the Levites who had charge of the bearing of the ark, a chief of the Levites who bore it. The word משּׂא is,however, very variously interpreted. The lxx have ἄρχων τῶν ᾠδῶν, and the Vulgate, prophetiae praeerat ad praecinendam melodiam; whence Luther translates: the master in song to teach them to sing. This translation cannot, however, be linguistically upheld; the word משּׂא means only the bearing of the burden (Num 4:19, Num 4:27, etc.; 2Ch 35:3), and a prophetical utterance of an oppressive or threatening character (Isa 13:1, and Isa 15:1, etc.). But from this second signification neither the general meaning prophetia, nor, if we wish to go back upon the קול נשׂא, to raise the voice, the signification master of song, supremus musicus (Lavat.), or qui principatum tenebat in cantu illo sublimiore (Vatabl.), can be derived. The meaning prophetia, moreover, does not suit the context, and we must consequently, with Bertheau and others, hold fast the signification of bearing. We are determined in favour of this, (1) by the context, which here treats of the bearing of the ark, for which משּׂא is the usual word; and (2) by the circumstance that in 1Ch 26:29 Chenaniah is mentioned as the chief of the Levites for the external business, which goes to show, if the persons are identical, that he here had the oversight of the external business of the transport. יסר is not the inf. absol., which cannot stand directly for the verb. finit.; nor is it the imperf. of סרר in the signification of שׂרר (Bertheau and others), but a nominal formation from יסר (cf. on this formation as the most proper designation of the actor, Ew. §152, b), in the signification teacher, which is shown by Isa 28:26 certainly to belong to יסר. The clause בּמּשּׂא יסר gives the explanation of the preceding בּמשּׂא, or it specifies what Chenaniah had to do in the procession. He had to take the lead in the bearing because he was מבין in it, i.e., was instructed in that which was to be observed in it. - In 1Ch 15:23 two doorkeepers for the ark are named; and in 1Ch 15:24, at the end of the enumeration of the Levites who were busied about the transport, two additional names are mentioned as those of men who had the same duty. The business of these doorkeepers was, as Seb. Schmidt has already remarked on 2 Sam 6, <, non tam introitum aperire arcae, quam custodire, ne ad eam irrumperetur. Between these two pairs of doorkeepers in 1Ch 15:24, the priests, seven in number, who blew the trumpets, are named. The Kethibh מחצצרים is to be read מחצצרים, a denom. from חצצרה; the Keri מחצרים is Hiph. of חצר, as in 2Ch 7:6; 2Ch 13:14, and 2Ch 29:28. In 2Ch 5:12 and 2Ch 5:13, on the contrary, מחצּרים is partic. Pi. The blowing of the silver trumpets by the priests in this solemn procession rests on the prescription in Num 10:1-10, which see. The place assigned to these trumpet-blowing priests was either immediately before the ark, like the priestly trumpeters in the march round Jericho (Jos 6:4, Jos 6:6), or immediately after it. For, that these priests entered in the immediate vicinity of the ark, may be inferred from the fact that before and behind them were doorkeepers of the ark. The procession, then, was probably arranged in this way: (1) the singers and players in front, in three division; (2) Chenaniah, the captain of the bearers; (3) two doorkeepers; (4) the priests with the trumpets immediately before or after the ark; (5) two doorkeepers; (6) the king with the elders and captains of thousands (1Ch 15:25). The two doorkeepers Obededom and Jehiah (יחיּה), Rashi, Berth.,and others consider to be the same persons as the singers Obededom and Jeiel (יעיאל), supposing that the latter name is wrongly written in one of the passages. This, however, is incorrect, for the identity of the name Obededom is no sufficient ground for supposing the persons to be the same, since in 1Ch 16:38 the singer Obededom and the doorkeeper Obededom the son of Jeduthun seem to be distinguished. And besides that, Obededom and his colleagues could not possibly at the same time as porters precede, and as singers come after, the priests and the ark, and there is consequently no reason to doubt that the name יחיּה is correct.

1Ch 15:25 narrate the further proceedings connected with the bring of the ark to Jerusalem; cf. 2Sa 6:12-19. By the words וגו דויד ויהי the account of the execution of the design is connected with the statements as to the preparations (vv. 2-24): “And so were David ... who went to bring up the ark.”

1Ch 15:26

When God had helped the Levites who bare the ark of the covenant of Jahve, they offered seven bullocks and seven rams, i.e., after the journey had been happily accomplished. Instead of this, in 2Sa 6:13, the offering which was made at the commencement of the journey to consecrate it is mentioned; see on the passage.

1Ch 15:27

The discrepancy between 1Ch 15:27 and 2Sa 6:14 is more difficult of explanation. Instead of the words יהוה לפני בּכל־אז מכרכּר דּוד, David danced with all his might before Jahve, we read in the Chronicle בּוּץ בּמעיל מכרבּל דויד, David was clothed with a robe of byssus. But since מכרכר differs from מכרבל only in the last two letters, and כר might be easily exchanged for בל, we may suppose that מכרבל has arisen out of מכרכר. Bertheau accordingly says: “Any one who remembered that in this verse David’s clothing was spoken of might write מכרכר as מכרבל, while the words עז בכל, which were probably illegible,were conjecture to be בוץ במעיל.” This opinion would be worthy of consideration, if only the other discrepancies between the Chronicle and Samuel were thereby made more comprehensible. That, besides David, the bearers of the ark, the singers, and Chenaniah are mentioned, Bertheau thinks can be easily explained by what precedes; but how can that explain the absence of the יהוה לפני of Samuel from our text? Bertheau passes this over in silence; and yet it is just the absence of these words in our text which shows that בוץ במעיל מכרבל cannot have arisen from an orthographical error and the illegibility of עז בכל, since יהוה לפני must have been purposely omitted. Böttcher’s opinion (N. kr. Aehrenl. iii. S. 224), that the Chaldaizing מכרבל can scarcely have been written by the chronicler, because it is not at all like his pure Hebrew style, and that consequently a later reader, who considered it objectionable that a Levite should dance, and perhaps impossible that the bearers should (forgetting that they were released in turn from performing their office), while holding as closely to the letter of the text as possible, corrected עז בכל מכרכר into בוץ במעיל מכרבל, and that the same person, or perhaps a later, added besides וּכנניה והמשׁררים, is still less probable. In that way, indeed, we get no explanation of the main difficulty, viz., how the words from הלויּם to המּשׁררים came into the text of the Chronicle, instead of the יהוה לפני of Samuel. The supposition that originally the words from וכל־הלויּם בּכל־עז מכרכּר ודויד to והמשׁררים stood in the text, when of course the statement would be, not only that David danced with all his might, but also that all the Levites who bore the ark danced, is in the highest degree unsatisfactory; for this reason, if for no other, that we cannot conceive how the singers could play the nebel and the kinnor and dance at the same time, since it is not alternations between singing and playing, and dancing and leaping that are spoken of.

The discrepancy can only be got rid of by supposing that both narratives are abridged extracts from a more detailed statement, which contained, besides David’s dancing, a completer account of the clothing of the king, and of the Levites who took part in the procession. Of these the author of the books of Samuel has communicated only the two characteristic facts, that David danced with all his might before the Lord, and wore an ephod of white; while the author of the Chronicle gives us an account of David’s clothing and that of the Levites, while he omits David’s dancing. This he does, not because he was scandalized thereby, for he not only gives a hint of it in 1Ch 15:29, but mentions it in 1Ch 13:8, which is parallel to 2Sa 6:5; but because the account of the king’s clothing, and of that of the Levites, in so far as the religious meaning of the solemn progress was thereby brought out, appeared to him more important for his design of depicting at length the religious side of the procession. For the clothing of the king had a priestly character; and not only the ephod of white (see on 2Sa 6:14), but also the me‛il of בּוּץ, white byssus, distinguished the king as head of a priestly people. The me‛il as such was,it is true, an outer garment which every Israelite might wear, but it was worn usually only by persons of rank and distinction (cf. 1Sa 2:19; 1Sa 15:27; 1Sa 18:4; 1Sa 24:5; Ezr 9:3; Job 29:14), and white byssus was the material for the priests’ garments. Among the articles of clothing which the law prescribed for the official dress of the simple priest (Exo 28:40) the מעיל was not included, but only the כּתונת, a tight close-fitting coat; but the priests were not thereby prevented from wearing a me‛il of byssus on special festive occasions, and we are informed in 2Ch 5:12 that even the Levites and singers were on such occasions clad in byssus. In this way the statement of our verse, that David and all the Levites and bearers of the ark, the singers, and the captain Chenaniah, had put on me‛ilim of byssus, is justified and shown to be in accordance with the circumstances. The words therefore are to be so understood. The words from וכל־הלויּם to המּשּׂא השּׂר are co-ordinate with ודויד, and may translate the verse thus: “David was clothed in a me‛il of byssus, as also were all the Levites,” etc. No objection can be taken to the המּשּׂא השּׂר when we have the article with a nomen regens, for cases of this kind frequently occur where the article, as here, has a strong retrospective force; cf. Ew. §290, d. On the contrary, המּשׁררים after המּשּׂא is meaningless, and can only have come into the text, like בּן in 1Ch 15:18, by an error of the transcriber, although it was so read as early as the time of the lxx. For the last clause, cf. 2Sa 6:14.

1Ch 15:28 1Ch 15:28 is, as compared with 2Sa 6:5, somewhat enlarged by the enumeration of the individual instruments.

1Ch 15:29 1Ch 16:29 and 1Ch 16:1-3 agree in substance with 2Sa 6:15-19, only some few words being explained: e.g., וּמשׂחק מרקּד, 1Ch 15:29, instead of וּמכרכּר מפזּז (Sam.), and יהוה בּרית ארון instead of והוה ערון (Sam.); see the commentary on 2 Sam. l.c.

The Removal of the Ark. (b. c. 1047.)

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. 2 Then 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 for ever. 3 And David gathered all Israel together to Jerusalem, to bring up the ark of the Lord unto his place, which he had prepared for it. 4 And David assembled the children of Aaron, and the Levites: 5 Of the sons of Kohath; Uriel the chief, and his brethren an hundred and twenty: 6 Of the sons of Merari; Asaiah the chief, and his brethren two hundred and twenty: 7 Of the sons of Gershom; Joel the chief, and his brethren an hundred and thirty: 8 Of the sons of Elizaphan; Shemaiah the chief, and his brethren two hundred: 9 Of the sons of Hebron; Eliel the chief, and his brethren fourscore: 10 Of the sons of Uzziel; Amminadab the chief, and his brethren a hundred and twelve. 11 And David called for Zadok and Abiathar the priests, and for the Levites, for Uriel, Asaiah, and Joel, Shemaiah, and Eliel, and Amminadab, 12 And said unto them, Ye are the chief of the fathers of the Levites: sanctify yourselves, 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. 13 For because ye did it not at the first, the Lord our God made a breach upon us, for that we sought him not after the due order. 14 So the priests and the Levites sanctified themselves to bring up the ark of the Lord God of Israel. 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 . 16 And David spake to the chief of the Levites to appoint their brethren to be the singers with instruments of music, psalteries and harps and cymbals, sounding, by lifting up the voice with joy. 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 the son of Kushaiah; 18 And with them their brethren of the second degree, 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. 19 So the singers, Heman, Asaph, and Ethan, were appointed to sound with cymbals of brass; 20 And Zechariah, and Aziel, and Shemiramoth, and Jehiel, and Unni, and Eliab, and Maaseiah, and Benaiah, with psalteries on Alamoth; 21 And Mattithiah, and Elipheleh, and Mikneiah, and Obed-edom, and Jeiel, and Azaziah, with harps on the Sheminith to excel. 22 And Chenaniah, chief of the Levites, was for song: he instructed about the song, because he was skilful. 23 And Berechiah and Elkanah were doorkeepers for the ark. 24 And Shebaniah, and Jehoshaphat, and Nethaneel, and Amasai, and Zechariah, and Benaiah, and Eliezer, the priests, did blow with the trumpets before the ark of God: and Obed-edom and Jehiah were doorkeepers for the ark.

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, v. 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 (v. 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, v. 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. vii. 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 (v. 3), and had done before (ch. xiii. 2), but to see that they assembled (v. 4), especially the sons of Aaron, v. 11. To them he gives the solemn charge (v. 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. i. 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 (v. 14) and were ready to carry the ark on their shoulders, according to the law, v. 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, v. 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, v. 17. They undertook to sound with symbols (v. 19), others with psalteries (v. 20), others with harps, on the Sheminith, or eighth, eight notes higher or lower than the rest, according to the rules of the concert, v. 21. Some that were priests blew with the trumpet (v. 24), as was usual at the removal of the ark (Num. x. 8) and at solemn feasts, Ps. lxxxi. 3. And one was appointed for song (v. 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, 1 Pet. iv. 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. ix. 10. The New Testament keeps up singing of psalms, but has not appointed church-music. Some were appointed to be porters (v. 18), others door-keepers for the ark (v. 23, 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.

25 So David, and the elders of Israel, and the captains over thousands, went to bring up the ark of the covenant of the Lord out of the house of Obed-edom with joy. 26 And it came to pass, when God helped the Levites that bare the ark of the covenant of the Lord , that they offered seven bullocks and seven rams. 27 And David was clothed with a robe of fine linen, and all the Levites that bare the ark, and the singers, and Chenaniah the master of the song with the singers: David also had upon him an ephod of linen. 28 Thus all Israel brought up the ark of the covenant of the Lord with shouting, and with sound of the cornet, and with trumpets, and with cymbals, making a noise with psalteries and harps. 29 And it came to pass, as the ark of the covenant of the Lord came to the city of David, that Michal the daughter of Saul looking out at a window saw king David dancing and playing: and she despised him in her heart.

All things being got ready for the carrying of the ark to the city of David, and its reception there, we have here an account of the solemnity of this conveyance thither from the house of Obed-edom.

I. God helped the Levites that carried it. The ark was no very great burden, that those who carried it needed any extraordinary help. But, 1. It is good to take notice of the assistance of the divine providence even in those things that fall within the compass of our natural powers: if God did not help us, we could not stir a step. 2. In all our religious exercises we must particularly derive help from heaven. See Acts xxvi. 22. All our sufficiency for holy duties is from God. 3. The Levites, remembering the breach upon Uzza, were probably ready to tremble when they took up the ark; but God helped them, that is, he encouraged them to it, silenced their fears, and strengthened their faith. 4. God helped them to do it decently and well, and without making any mistake. If we perform any religious duties so as to escape a breach, and come off with our lives, we must own it is God that helps us; for, if left to ourselves, we should be guilty of some fatal miscarriages. God's ministers that bear the vessels of the Lord have special need of divine help in their ministrations, that God in them may be glorified and his church edified. And, if God help the Levites, the people have the benefit of it.

II. When they experienced the tokens of God's presence with them they offered sacrifices of praise to him, v. 26. This also he helped them to do. They offered these bullocks and rams perhaps by way of atonement for the former error, that it might not now be remembered against them, as well as by way of acknowledgment for the help now received.

III. There were great expressions of rejoicing used: the sacred music was played, David danced, the singers sang, and the common people shouted, v. 27, 28. This we had before, 2 Sam. vi. 14, 15. Learn hence, 1. That we serve a good master, who delights to have his servants sing at their work. 2. That times of public reformation are, and should be, times of public rejoicing. Those are unworthy of the ark that are not glad of it. 3. It is not any disparagement to the greatest of men to show themselves zealous in the acts of devotion. Michal indeed despised David (v. 29); but her despising him did not make him at all despicable; he did not regard it himself, nor did any that were wise and good (and why should we covet the esteem of any but such?) think the worse of him.