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Commentary on 1 Chronicles 13 verses 1–8
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, Ch1 13:1-3. 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, Ch1 13:3. 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, Ch1 13:1. 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, Ch1 13:2. 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 2:11. (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 9:5, etc.
II. The people's ready agreement to this proposal (Ch1 13:4): 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, Ch1 13:5, etc., which we read before, Sa2 6:1, etc. 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, (Ch1 13:5), 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? Ch1 13:7. because the Philistines so carried it, and a special providence drove the cart (Sa1 6:12), 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.
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SUMMARY
1 Chronicles 13:6 meticulously details King David's initial, ambitious, and nationally unified endeavor to retrieve the Ark of the Covenant, Israel's most sacred object, from its prolonged residence in Kirjathjearim (also known as Baalah) within the territory of Judah. This verse not only establishes the geographical and communal scope of this pivotal undertaking but also profoundly underscores David's deep theological conviction to centralize the worship of the Lord and establish Jerusalem as both the political and spiritual heart of the unified nation, thereby marking a significant and foundational step in his reign to honor God's manifest presence among His people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse masterfully employs several significant literary devices to convey its profound message. Emphasis is powerfully achieved through the repeated phrase "all Israel," underscoring the nationwide participation and the remarkable unity in this crucial religious undertaking. This emphasis is a hallmark of the Chronicler's narrative, often used to portray David's reign as an idealized era of unified worship and devotion. Symbolism is paramount, with the "ark of God the LORD" serving as the central and most potent symbol of God's immanent presence, His enduring covenant, and His sovereign throne among His people. The descriptive phrase "that dwelleth between the cherubims" functions as a form of Theological Language or Circumlocution, reverently describing God's presence without directly stating a physical dwelling, thereby highlighting His transcendence while simultaneously affirming His accessibility to His people. Finally, the inclusion of both "Baalah" and "Kirjathjearim" is a precise use of Apposition or Clarification, providing meticulous geographical detail for the audience and eliminating any ambiguity regarding the Ark's long-term resting place.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Chronicles 13:6 serves as a foundational text for understanding David's reign as one profoundly committed to establishing God's centrality in the national life of Israel. The act of bringing the Ark to Jerusalem was far more than a political maneuver to consolidate power; it was a profound theological declaration about the ultimate source of Israel's strength, identity, and blessing. David, a man after God's own heart, recognized that true kingship and national prosperity were predicated entirely on God's active presence and divine favor. This verse initiates a crucial period in Israelite history where David earnestly seeks to establish Jerusalem as the spiritual capital, a sacred place where God's name would dwell and where His people could properly worship Him in unity. It powerfully highlights the indispensable importance of God's manifest presence for the well-being and flourishing of His people, and it implicitly foreshadows the eventual construction of the magnificent Temple, designed as a permanent dwelling place for the Ark and the focal point for all national worship, though not without the immediate and stark lesson of absolute obedience to God's specific commands regarding sacred things.
REFLECTION AND APPLICATION
This passage offers a profound and enduring reminder of the innate human desire to draw near to God and to place His divine presence at the absolute center of our individual lives and our communal gatherings. David's palpable enthusiasm, shared by "all Israel," reflects a commendable and fervent zeal for God. However, the immediate subsequent events (Uzzah's death) underscore a critically important and sobering lesson: good intentions, no matter how passionate or well-meaning, must always be coupled with humble and meticulous obedience to God's revealed will. Our worship, our service, and our pursuit of God must be undertaken not merely with emotional fervor, but with profound reverence and strictly according to the precepts of His Word. For believers today, this means understanding that God's presence is no longer confined to a physical object or a specific geographical location, but is accessible through His indwelling Spirit, His living Word, and in genuine community with other believers. It calls us to a rigorous self-examination: do our personal lives, our families, and our churches truly prioritize God's presence, and are we diligently seeking Him on His terms, rather than presumptuously on our own?
Questions for Reflection
FAQ
Why was the Ark of the Covenant at Kirjathjearim for so long?
Answer: The Ark had resided in Kirjathjearim for approximately 70 years following its return from Philistine captivity. After the Philistines captured the Ark and experienced devastating plagues, they returned it to Israelite territory. It first arrived in Beth-shemesh, where it caused a plague due to the inhabitants' irreverent handling. Consequently, it was moved to Kirjathjearim, where it remained in the house of Abinadab for an extended period (see 1 Samuel 6-7). During this era, there was no centralized place of worship for the Ark, and its profound sacredness was largely neglected until King David's reign initiated efforts to restore its proper place.
What is the significance of the phrase "dwelleth between the cherubims"?
Answer: This phrase refers to the Mercy Seat (kapporeth), the golden lid atop the Ark, which was flanked by two golden cherubim figures. According to the meticulous instructions given to Moses for the Tabernacle (e.g., Exodus 25:22), this was the precise location where God promised to meet with Israel and speak to them. It symbolized God's invisible presence, His sovereign throne, and the sacred place where atonement was made on the Day of Atonement. This imagery signifies both God's transcendence (He is enthroned above creation) and His immanence (He is intimately present among His people).
CHRIST-CENTERED FULFILLMENT
The earnest, though initially flawed, narrative of David's attempt to bring God's manifest presence to the very heart of Israel finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. The Ark of the Covenant, with its Mercy Seat and the symbolic dwelling of God "between the cherubims," was a powerful and tangible symbol of God's profound desire to be present among His people and the divinely ordained means by which He would meet with them. In the New Covenant, Jesus Himself becomes the true and ultimate dwelling place of God, the very embodiment of divine presence. As John 1:14 so profoundly declares, "The Word became flesh and made his dwelling among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth." Jesus is Immanuel, "God with us" (Matthew 1:23), perfectly embodying the very presence, glory, and accessibility that the Ark merely foreshadowed. He is our ultimate High Priest, who entered, not an earthly sanctuary, but the true heavenly sanctuary, not with the blood of animals, but with His own precious blood, thereby securing eternal redemption for all who believe (Hebrews 9:11-12). Through Christ, the "name" of God is truly called upon us, and we, as redeemed believers, become the very temple of the Holy Spirit (1 Corinthians 3:16), fulfilling the deep longing for God's presence to reside not in a physical object, but intimately within His people, united in Him. The fervent desire to centralize God's presence, so evident in David's actions, is fully and perfectly realized in the person and redemptive work of Christ, through whom we now have bold and direct access to the Father and in whom God's glory truly and eternally dwells.