LESSON 8: the Ark of the Covenant BROUGHT
TO JERUSALEM (1 CHR. 15-16)
In spite
of the reverses suffered in his previous attempt to locate the ark in the
capital city, David was determined to complete this project. He fortified
Jerusalem and continued to build “houses” in the city. These houses would be
directly related to his government. As the king directed all of this activity
Jerusalem came to be known as “the city of David,” peculiarly identified with
him. As he was caught up in the
business of establishing his government in Jerusalem David could [and would]
not forget the ark of the covenant. A special
tent was constructed in the city to serve temporarily as a shelter for the
sacred vessel.[1]
The
tabernacle constructed at Sinai in Moses’ day had been located at Shiloh in the
tribe of Ephraim for many years. It was at Shiloh that Eli and Samuel
ministered in the tabernacle (1 Samuel 3:3).
Later the tabernacle was moved to Nob (1 Samuel 21:6) near Jerusalem. At this place David had been provided
with shewbread and Goliath’s sword as he fled Saul’s wrath. There are
indications that the tabernacle was moved to Gibeon where it most likely
remained until the Temple was built.[2]
The proper
men (Since the Levites had been appointed by Jehovah to carry the ark, this
holy vessel must be carried on their shoulders [Numbers 1:15-53])[3]
were assembled for the task of moving the ark. In preparation for the job, a
tent was pitched for it and the priests underwent the sanctification which was
prescribed by the law. 1 Chr. 15:13 gives David's observation about the tragedy
of Uzzah: "...for we sought him (God) not after due order." This
statement refers to the fact that the ark was moved on a cart instead of carrying
it on staves. This tragedy was not to be repeated. The Levites bore the ark according
to the law (Exo. 25:14). When David saw that "God helped the Levites that
bare the ark of the covenant of the Lord" (1 Chr. 15:26), abundant
sacrifices were made.[4]
Zadok and
Abiathar (verse 11) were the chief priests in David’s administration. Zadok (2
Samuel 8:17) and Ahimelech (1Samuel 22:20) were sons of Ahitub. Abiathar was
Ahimelech’s son. Only one High Priest functioned in Israel at a given time.
Zadok would have the primary responsibility in David’s day and Abiathar, his
nephew, would serve as chief assistant. These two priests were called before
David and he gave them special charge concerning the ark. “Sanctify yourselves”
(verse 12). David had read the Law. He had concluded that because they had
failed to observe this regulation concerning the priests and the ark they had
incured the wrath of Jehovah. The priests were very willing to do exactly as
David commanded.[5]
Sanctified
themselves means they got themselves in readiness for the service by whatever
might be necessary for their cleansing if they were unclean. Also the word
“sanctify” means to consecrate or devote oneself. Not all men eligible for the
priesthood were acting at the same time. Some of these might be engaged in
other activities … David means for them to dismiss all other engagements and be
ready for the special (God’s) work at hand.[6]
David made
every effort to avoid any problem like that which had resulted in Uzza’s death.[7]
Verses
16-17: These instruments were not originally provided for in the law, but David
was a man of God (instructed both by prophets—Nathan and Gad—and inspiration)
and as his works were blessed there is the indication of approval from God. The
various men were to perform their own proper items of the ceremonies. Nothing
was left to chance or haphazard action. What
is the example then to us for our services?[8]
To make
certain that everything was properly arranged for the occasion, David gave
special instruction to those who would lead in the services. Singers, those who
played on musical instruments, doorkeepers for the ark were all briefed
regarding their respective duties. Berechiah, Elkanah, Obed-edom, and Jehiah
were appointed to serve as doorkeepers for the ark. They probably served as a
special guard to avoid any possibility of anyone touching the sacred vessel.[9]
The
procession into Jerusalem must have been a striking spectacle (1 Chr.
15:27-29). It would demonstrate the presence of Jehovah among the people and
His blessing upon the nation. The physical actions of transporting the ark did
not require any particular form of dress, but David and the others attired as
described out of respect for the ark of God. While it is not strictly true that
“clothes make the man,” yet there are times when one’s attitude of mind may be
indicated by the attention given to outward appearances. For example, when
Joseph was called to appear before the king, “he shaved and changed his
raiment” (Gen. 41:14). Is not God far greater than any earthly king? It
sometimes happens that professed Christians will attend the services of God
with much less concern about their dress than they would if going to some
social function. They justify their actions on the ground of “comfort,” as if
it were more necessary to be comfortable while appearing before the Supreme
Ruler than at a wedding.[10]
David was
so filled with joy that he leaped and danced to the music as the great company
of people moved into Jerusalem. However, all was not joyful, for Michal, David's
wife (daughter of Saul) saw the gaiety and "she despised him in her
heart" (1 Chr. 15:29; 2 Sam. 6:20). Her statement to him is found in 2
Sam. 6:20: "... How glorious was the king of Israel today, who uncovered
himself today in the eyes of the handmaids of his servants, as one of the vain
fellows shamelessly uncovereth himself!"[11]
What made
her turn to despite? Some commentators speak of her becoming regal or
irreligious. Some have speculated that she might have been reacting to the
suffering she incurred as David took more and more wives over the years. To her
critical complaint David replied that he would become "more vile"
with the maid servants (2 Sam. 6:22).[12]
Vile and base do not mean bad morally. Michal had accused him of abasing
himself before the maidens. His meaning is: If celebrating before the Lord
constituted baseness, then he would do more of it.[13]
[1] Robert E.
Black. The Books of Chronicles in
Bible Study Textbook Series. Joplin, MO: College Press, 1991.
[2]
Ibid.
[3]
Ibid.
[4]
Toney L. Smith. “The Early Days of David’s Reign” in Studies in 1, 2 Kings and 1, 2 Chronicles. Ed. By Dub McClish,
Denton, TX: Valid Publications, Inc., 1993.
[5] Robert E.
Black. The Books of Chronicles in
Bible Study Textbook Series. Joplin, MO: College Press, 1991.
[6]
E.M. Zerr. Bible Commentary Old Testament,
Volume 1. Bowling Green, KY: Guardian of Truth Foundation, 1947.
[7] Robert E.
Black. The Books of Chronicles in
Bible Study Textbook Series. Joplin, MO: College Press, 1991.
[8]
E.M. Zerr. Bible Commentary Old Testament,
Volume 1. Bowling Green, KY: Guardian of Truth Foundation, 1947.
[9] Robert E.
Black. The Books of Chronicles in
Bible Study Textbook Series. Joplin, MO: College Press, 1991.
[10]
E.M. Zerr. Bible Commentary Old Testament,
Volume 1. Bowling Green, KY: Guardian of Truth Foundation, 1947.
[11]
Toney L. Smith. “The Early Days of David’s Reign” in Studies in 1, 2 Kings and 1, 2 Chronicles. Ed. By Dub McClish, Denton,
TX: Valid Publications, Inc., 1993.
[12]
Ibid.
[13]
E.M. Zerr. Bible Commentary Old Testament,
Volume 1. Bowling Green, KY: Guardian of Truth Foundation, 1947.
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