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1
Chronicles Chapter Fifteen
1 Chronicles 15
Chapter Contents
Preparations for the removal of the ark. (1-24) The removal
of the ark. (25-29)
Commentary on 1 Chronicles 15:1-24
(Read 1 Chronicles 15:1-24)
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
Commentary on 1 Chronicles 15:25-29
(Read 1 Chronicles 15:25-29)
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.
── Matthew Henry《Concise Commentary on 1 Chronicles》
1 Chronicles 15
Verse 1
[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.
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.
Verse 5
[5] Of the sons of Kohath; Uriel the chief
and his brethren an hundred and
twenty:
The sons — Of
Amram or Izhar
Kohath's sons
Numbers 3:27
otherwise Elizaphan
verse 8
and Hebron
verse 9
and Uzziel
verse 10
were Kohath's children.
Verse 11
[11] And
David called for Zadok and Abiathar the priests
and for the Levites
for
Uriel
Asaiah
and Joel
Shemaiah
and Eliel
and Amminadab
The Priests —
Abiathar the high-priest
and Zadok the second priest.
Verse 18
[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 Obededom
and Jeiel
the porters.
Second degree —
The first rank of sacred musicians being those three famous persons named verse
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.
Verse 20
[20] And Zechariah
and Aziel
and Shemiramoth
and Jehiel
and Unni
and
Eliab
and Maaseiah
and Benaiah
with psalteries on Alamoth;
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
verse 21.
Verse 21
[21] And
Mattithiah
and Elipheleh
and Mikneiah
and Obededom
and Jeiel
and Azaziah
with harps on the Sheminith to excel.
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.
Verse 22
[22] And
Chenaniah
chief of the Levites
was for song: he instructed about the song
because he was skilful.
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.
Verse 23
[23] And
Berechiah and Elkanah were doorkeepers for the ark.
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 verse 24
came after it.
Verse 26
[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.
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.
Verse 27
[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.
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.
── John Wesley《Explanatory Notes on 1 Chronicles》
15 Chapter 15
Verse 1
1 Chronicles 15:1; 1 Chronicles 15:24
And David made him houses in the city Of David
and prepared a
place for the ark of God.
Removal of the ark
or carrying on the work of God
I. Preparation for
God’s work.
1. By personal sanctification.
2. By implicit obedience to God’s command.
II. Hearty
co-operation in god’s 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 God’s 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.)
Verse 1
1 Chronicles 15:1; 1 Chronicles 15:24
And David made him houses in the city Of David
and prepared a
place for the ark of God.
Removal of the ark
or carrying on the work of God
I. Preparation for
God’s work.
1. By personal sanctification.
2. By implicit obedience to God’s command.
II. Hearty
co-operation in god’s 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 God’s 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.)
Verse 12
Sanctify yourselves.
Personal holiness essential to sacred service
I. Personal
holiness required in those who serve.
1. In heart.
2. In life.
II. Personal
holiness the pattern according to which we must serve (Ephesians 5:1).
III. Personal
holiness is the only condition on which we can serve.
1. By this we influence others.
2. By this we answer the end of our being. “He hath not called you to
uncleanness
but unto holiness.” (J. Wolfendale.)
Verse 13
For that ye sought Him not after the due order.
Seeking the Lord
There are historical details connected with these words which we
wish you carefully to consider. David had prepared a place for the ark of God
which had been retained by the Philistines from the days of Eli; and for a long
period had been banished from the congregation of Israel. He now determined to
go down to the house of Obed-edom
where the ark was
and bring up to Jerusalem
with all due solemnity this precious emblem of the presence of the Lord. He
exhorts the priests and Levites to sanctify themselves
to observe
that is
all the prescribed ceremonial purifications
in order that they might be fitted
to carry the ark. This was not the first attempt at bringing back the ark of
the Lord. The Philistines
finding that its presence only brought down
judgments upon their land
carried the ark into the country of the Israelites
where it remained for many years with Abinadab
in Kirjath-jearim. But when
David
after the decease of Saul
had placed himself on the throne
he went
down to the house of Abinadab
that he might bring up thence the sacred
deposit. The ark of God
you read
was put on a new cart
and Uzza and Ahio
the sons of Abinadab
drove the cart. After proceeding some distance the oxen
stumbled; and Uzza put forth his hand and laid hold on the ark to prevent it
from falling. Uzza was not a priest; and every other was expressly forbidden to
touch the ark. Alarmed at so signal and unexpected an interference of God
David gave vent to his feelings in the exclamation of our text: “How shall I
bring the ark of God home to me?” and determined
that for the present at
least
he would make no further endeavour to remove what it was so perilous to
touch. In process
however
of time
when he had duly considered the causes of
his failure
he set himself again to recovering the ark. Warned by the fate of
Uzza he was a little more careful and cautious in the several arrangements.
David goes on to address the Levites: “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.” We have a great lesson to derive from the facts thus briefly set before
you. The lesson is
that God may be sought
and yet not be found
because the
seeking is not in the way or “order” which He hath revealed as agreeable to
Himself. It was not that David and his people were not sincere and hearty in their desire
that the ark of God might be once more amongst them. We are told that while the
ark abode in Kirjath-jearim
the time was long
for it was twenty years
and
all the house of Israel lamented after the Lord. So that the seeking was not
that of the hypocrite. The seeking God in a way of their own notion
and not in
that of the Divine appointment; or
rather
the neglecting to observe rigidly
what God had prescribed in respect of the manner in which He would be
sought--this it was which had been offensive to the Lord. And if where there
was sincerity of purpose
there might be this failure through want of exact
conformity to the revealed will of God
we are bound to conclude that in our
own day and
generation it is not the mere striving for masteries; but
as St. Paul has
expressed it
the “striving lawfully
” which will be crowned with any measure
of success. Now
we need hardly observe to you
that the right way of seeking
God must he the way that God Himself has been pleased to reveal. But there is a
twofold revelation--a revelation which God makes of Himself by and through
conscience
and a revelation which is contained in the Bible. Let us look at
both of these. There may be a due order prescribed by the one
as well as by
the other. You will all be prepared to admit that the first step which
conscience dictates
when it has roused a man to a sense of his moral condition
is
that he break loose from those habits of evil which have been formed during
years of carelessness and vice. There is a thorough harmony here between the
two revelations. But if we would overcome a habit
we must carefully observe
how habits are formed. A habit must be overcome through retracing step by step
that very process by which the habit was formed; so that there is a “due order”
to be observed
the neglecting of which will frustrate all our labours. A habit
is not formed in a day
neither is a habit to be overcome in a day. Now
if
this be the way in which a habit is formed; in what way may that habit be
loosened and destroyed? We reply that
as it was formed step by step
so must
it be destroyed step by step. And when you have determined that a habit is
obnoxious
there will rise a desire
however faint
to pursue a course of
conduct which is opposed to this habit. This desire
like the vicious one
already considered
will at first be obeyed with difficulty; an effort will be needed
perhaps a painful
and in some cases l most intense effort. But this effort
will diminish with every instance of success. This is the “due order” in
dealing with habit
and thus labouring at the reformation which conscience
demands. But there may be a neglect of this “due order
” and then comes that
failure which is our chief subject of discourse. If you withstand an evil
habit
but take no pains to cultivate an opposite habit
you may produce an
external reformation
and yet make no advance towards an internal reformation.
The drunkard may force himself into a sober man
without undergoing any moral
change. He may impose some powerful restraint upon the evil passion
and thus
produce a suspension of the habit; but all the while the tendency remains
unsubdued; and if the restraint be withdrawn
the tendency will resume all its
power. The man is just what he was in all but the actual indulgence. But our
chief attention should be given to the theology of the gospel
though what we
have called the theology of conscience occupies a highly important place in
reference to moral reformation. It is not unfrequent to find repentance
described as a kind of condition to be performed on man’s part
in order that
he may be fitted to receive the blessings of the gospel. Repentance is spoken
of as a preliminary to be accomplished by ourselves
so that when disciplined
and penitent we may turn to Christ for forgiveness. But this is not the
doctrine of the gospel. This is rather the inversion of the “due order”
prescribed by the gospel. The doctrine of the New Testament is not
“repentance
” and then appeal to Christ. It is appeal at once to Christ in
order that you may repent. We know that before the blood of the atonement can
be applied to the conscience
and a man have reason to hope himself justified by
God
there must be an earnest and hearty resolution to mortify those affections
and desires whose indulgence has heretofore done despite unto God. But then we
equally know that such a resolution as this is not to be made out of anything
which man finds in himself
through the instrumentality of his unaided feelings
whether mental or moral. We know that a determination to forsake sin
if it be
anything better than a feeble purpose which will give way at the first onset of
temptation
must be a determination which is based on hatred of sin as despite
to a Benefactor; for such is the
construction of our minds
at least in this the eclipse and
degradation of man
that we cannot long avoid through mere dread of its
consequences what commends itself as desirable to the appetites of our nature.
And if it be essential to the resolution in question
that there be hatred of
sin as despite to a Benefactor
there is little likelihood of its being
fabricated and fastened on the soul
so long as a man is at a distance from
Christ. It must be fabricated amid the scenes of crucifixion; it must be
fastened by the agonies of the crucified; so that
we again say
that applying
to Christ is the first step
and not the second in that “due order” which is
prescribed by the gospel plan for seeking the Lord. The ark of the truth of
God
in which is deposited the mysteries and the mercies of redemption how
according to the question of our text--how shall this be brought into the human
breast and shrined in the recesses of the soul? Repentance and faith--these
so
to speak
are the anointed priesthood who alone may handle
alone move the
hallowed treasure. But if we would substitute for that repentance
which is the
gift of the interceding Saviour
another
human in its origin
and produced by
the workings of our unassisted feelings
what are we doing but placing an Uzza
one not sprung of the consecrated line
to assist in bringing back the sacred
and magnificent treasure? The “due order” is that
stirred by the remonstrances
of conscience
by the pleadings of God’s Spirit
we flee straightway to Christ
and entreat of Him to make us penitent; and then to give us pardon. Let him try
this method
and it may not be long ere the ark of the living God
weighty with
the blessings of eternity
moves majestically into his soul. But we have yet
some general remarks to advance upon what David calls seeking God after the
“due order
” or to speak more popularly
going the right way to work in the
matter of moral endeavour. When God has once made known His will
the question
is not whether there be sincerity of purpose
and earnestness of endeavour
but
whether in striving for masteries man strives lawfully--strives in the way
which has been revealed. If not
if there be any swerving from this way
it is
not the amount of energy which he brings to the effort
nor the devotedness
with which he follows out his course
which shall procure him favour with his
Maker. He offends by substituting his own way for God’s way; and
certainly
the zeal with which he prosecutes an offence can in no sense repair the
offence. The decisions of the intellect are mightily swayed by the dictates of
the inclination. An investigation may be carried on with all candour and honesty;
yet the judgment has no fair play if there be a lurking wish that the verdict
may confirm a preconceived theory. Therefore do we hold a man answerable for
his faith
because we hold him answerable for that state of moral feeling which
he brings to the search after truth. If a man have himself destroyed or
impaired the organ of vision
surely he is answerable for not seeing what God
hath made plain. We unequivocally maintain that he who has revelation in his
hand
and either rejects
or resists its sayings in regard of the alone mode of
salvation
has nothing to expect but that as it was with David and his people
the Lord God will break in anger upon him
because in the matter of his
endeavouring to “bring home to him the ark of the Lord
” he has failed to
proceed after the “due order.” If God hath been pleased to make known a method
in which the ark of His presence may be brought into the soul
we are
answerable for conforming ourselves to that method with all possible exactness
and all possible care. There can be nothing simpler than the directions which
are given us in Holy Writ. We are to set ourselves at once to the resisting
those known sins which we are sure must grieve the Holy Spirit of God. We are
to pray for the influences of His Spirit
that we may be led to Christ for
repentance and faith. Our whole dependence is to be placed on the sacrifice and
righteousness of the Mediator. Many--vast multitudes--perish in utter
indifference; they make no effort to be saved. Others make an effort
but not
in the right way; not in the way the Bible prescribes; and they
too
perish--perish through planning for themselves
in place of submitting meekly
to the revealed will of God. We are all naturally in the condition of Jerusalem
at the time when the solicitudes of its monarch were given to bringing the ark
within its precincts. Created in the image of his Maker
the breast of man was
designed as a sanctuary in which the Lord God might tabernacle; but the
Philistine came down in his strength; the sanctuary was desecrated; and the
Lord God withdrew from the polluted abode. And now the question which should
interest us
and command our intense consideration--it is
How can the temple
be rebuilt and cleansed
and habited again with the indwellings of Deity? The
question of our text: “How shall I bring the ark of God home to me?” is the
question which presses hardest on every thinking man
conscious of the
corruption which has been woven into his nature
conscious of the immortality
to which that nature is heir. We thank God that we are not abandoned to our own
conjecture and our own strivings! The ark |s yet in the land
and though none
but a priest can presume to touch the mysterious thing
we have a High Priest
whose intercession is so rapid and so prevalent
that He can at once purify the
temple
and fill it with the long lost treasure. (H. Melvill
B. D.)
The danger of not waiting on God after the due order
God is highly displeased with persons who perform duties
but are
careful not to perform them in a right manner. In discoursing which
I shall
show--
I. How it comes to
pass that men perform duties
but are not careful to perform them in a right
manner.
1. Because to perform duty is the easiest part of religion
but to do
it in a right manner is very difficult; and few people have a heart to manage
the difficulties of religion.
2. Because the bare performance of duties is within the reach of all
the performing of them in a right manner is beyond the reach of the most part.
Natural abilities will serve for the one
gracious abilities are necessary for
the other (John 15:5; Hebrews 11:4). Nature cannot carry a man
above itself
more than the mouth of a river can be higher than the
spring-head.
3. By the bare performance of duties
men attain the base and low
ends which they propose to themselves in the service of God
viz.
4. Because men may get duties done and keep their lusts too. To
perform duties in a right manner is inconsistent with peace with our lustre (Psalms 66:18).
5. Because most men have low and mean thoughts of God (Malachi 1:6-8).
II. How the Lord
testifies His displeasure against such persons.
1. By withdrawing from them in religious services. Ordinances are the
trysting-places where Christ meets with His people; but if they be not gone
about in a right manner
they will be but an empty sepulchre. The living God is
not to be found in a dead worship.
2. By rejecting their services (Malachi 1:13; Isaiah 1:11).
3. By spiritual strokes upon their souls (Jeremiah 48:10; Malachi 1:14).
4. By strokes upon their bodies.
III. Why is the Lord
so highly displeased?
1. Because God commands His service to be done in a right manner
“With a perfect heart and a willing mind” (1 Chronicles 28:9).
2. Because the doing of a duty in a wrong manner alters the nature of
it and makes it sin. If a house be built of never so strong timber
and good stones
yet if
it be not well founded and right built
the inhabitant may curse the day he
came under the roof of it.
3. Because duties not performed according to the right order
are but
the half of the service we owe to God
and the worst half too. The Jews had it
written about the doors of their synagogues
“Prayer without intention is as a
body without a soul.”
4. Because duties thus performed are very dishonourable to God. (T.
Boston
D. D.)
Importance of small things in religion
You have before you now the picture. I shall want you to look at
it--
I. In detail. I
observe--
1. That God’s judgment of sin must differ exceedingly from ours.
2. That all changes from the written revelation of God are wrong.
3. Whenever the practices of Christians differ from Scripture they
are sure to incur inconvenience.
4. One innovation upon Sacred Writ leads to another.
5. A wrong thing done from right motives is not acceptable with God.
II. As a whole.
Here I have two pictures--
1. One for the people of God. Let us be done with everything
erroneous. Then will the ark be brought up out of its obscurity into the place
of glory. This is what is necessary to bring the kingdom of Christ on earth.
2. The other for the ungodly. It was a right thing for David to wish
to bring up the ark
but perhaps he was ignorant of the way to bring it
and see what inconvenience
he had to suffer. If you are not clear as to the plan of salvation
you will
have many joltings
much shaking
and you will suffer much inconvenience. The
plan of salvation is “Trust in Jesus.” (C. H. Spurgeon.)
Verse 24
1 Chronicles 15:1; 1 Chronicles 15:24
And David made him houses in the city Of David
and prepared a
place for the ark of God.
Removal of the ark
or carrying on the work of God
I. Preparation for
God’s work.
1. By personal sanctification.
2. By implicit obedience to God’s command.
II. Hearty
co-operation in god’s 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 God’s 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》