1 Chronicles 13 — Overview

II. CORRECTER AND FULLER KNOWLEDGE OF GOD, WHILE IT INTERPOSES DELAY, DOES NOT INVOLVE DESPAIR, BUT DOES ENSURE A MORE EXALTED ESTIMATE OF WHAT IT IS TO ENTERTAIN HIM. The ark, with the mercy-seat upon it and the overshadowing cherubim, symbolized the Divine presence, and was, when located in the sanctuary in its proper place, unseen except by the high priest. In it centred the reverential feeling of the people. It is exceedingly likely that something of the deep mysterious awe with which it was associated was lowered and impaired by its history, when taken by the Philistines and lost to its own People. David himself may have been among the number of those whose higher sense suffered some depreciation. He reverenced the ark and prized it; he thought it a necessity to the well-being of the nation, and ardently longed "to bring it to himself to the city of David." But something of this was form and the worship of form. Something of it was reliance on "means of grace," rather than vital dependence on the grace itself. Even David's time was too late to let this in David's own self be "winked at"—or in the self of any true Israelite. The Bible that is possessed must be intelligently used; it is not to be lowered to the place of a talisman. The God who is worshipped must be worshipped "in Spirit and in truth"—he "seeketh such to worship him." And what David had thought could be sufficiently well done in a day or two, he learns will take "three months'" preparation. During all this time his estimate of what it was to have and to entertain the Divine representation was being raised. How many a time did he speak in this wise to himself, "How shall! bring the ark of God home to me?" And the very process of thought that was going on within him, the mingled perplexity, disappointment, humiliation, all wakened by an unusual fear, were at the same time raising his estimate of the guest he fain would welcome, and fitting him to entertain that guest. In this instance fear supplied the missing link, fear held the key-stone position, fear wakened the things that "were ready to die," unsuspectedly as the danger lurked. The theology must needs be radically weak that omits the justice of God, the integrity of man; the judgment of God, the fear of man. But the correcter and fuller knowledge of the Divine nature and relationship to man, which confessedly is most adapted to waken fear, to quicken it, to keep it a steady and strong force in our life, is not that which will permanently discourage, disappoint, or occasion desponding. It will interpose delay, it will occasion heart-searching, it will promote a wholesome self-renunciation. But thereupon it is provided that, long ere despair is touched, a ransom will be found, and a triumphant entrance for the ark more prized than ever. "Mercy and truth are met together, righteousness and peace have kissed each other."

1 Chronicles 13:14.-Responsible service outvied by abounding reward.

A certain amount of obscurity hangs over the name of Obed-edom, as has been already seen. And supposing that slight amount of obscurity removed or to count for little, it remains to take note of the fact that the signification of the name Obed-edom—servant to Edom—lends some additional interest to the circumstance of the ark's entertainment for a space of three months at his house. It reminds one of some two or three occasions in the time of our Saviour and in the first history of the apostles, when those who did not bear the name of Israel did seem to do works better than those of Israel, and to carry a truer heart within them, and received a signal and gracious reward. But on whatever occasion and in whatever way he or the family of which he came became possessed of the name, there is little doubt that this Obed-edom was a Levite, of the Kohathite family. And as his house would appear to have been near the scene of the judgment that befell Uzza, while the ark was now on its way from the house of Abinadab, the Levite of Kirjath-jearim, it the rather invited David to place it there awhile under his care. David is now the victim of panic. Whether the panic were more the offspring of good or bad quality, and had in it preponderance of good element or otherwise, certain it is that it lost David for three months the possession of the ark, where he would fain have it. Again he must have lived on mercy, and had to rest his hope again on this—that the will be taken for the deed. It was a shadow of how it would be later on with the building of the glorious temple. But equally certain was another thing—that what David lost of honour, privilege) reward, another obtained: "The ark of God remained with the family of Obed-edom in his house three months. And the Lord blessed the house of Obed-edom, and all that he had." We have here a kind of leading instance of responsible trust transferred; lost by one it is gained by another, it is worthily fulfilled, it is bountifully rewarded. Notice —

I. THE ARDUOUS TRUST OF THE FIRST MAN IN THE KINGDOM' HAS COME BY CIRCUMSTANCES, WHATEVER THEY MAY BE, TO BE FORFEITED, EITHER TEMPORARILY.OR ALTOGETHER, TO ONE OF THE HUMBLEST. Very much of human life and circumstance often seems to go by chance, often seems to be moss arbitrary, often seems to those who most implicitly strive to believe in providence very unlike the work of an all-wise and beneficent providence. But sometimes we seem more able to get a clue which helps to strengthen, refresh, renew an implicit faith. The mere glimpse of such an explanation does at the same time rebuke our former doubt and failing faith. Have we not help here also? All David's position, all his holy enthusiasm, all his good intention, do not suffice, it appears, to compensate the absence of some certain, real, moral quality. David had much of the noble, the brave, the forgiving, the generous, about him. But more than once he lets himself down for the want of a calm, unsparing faithfulness with himself. And for want of this, one of the grandest prizes, one of the greatest opportunities, now slips from his fingers. One of the strongest forms of human weakness will be found to consist in want of continuity of moral effort. One of the great victorious forces, despite of all human weakness, will be found in the reverse of this—"patient continuance," undespairing tenacity, the importunity which enlists time on its side. This present in one who seems to have no outer advantage of position or grace or other gift will avail more than a score of other gifts of fortune and gifts of character, if this be absent or inconspicuous. Surprising dash is in the long run conquered, for it is exactly for every matter of long run that dash has little persuasion. The lowliest humility of person, place, character, which has power to wait, to endure, to continue, has a career before it which, without one ambitious endeavour or thought, gets borne on irresistibly to the highest goal. But the other style may break down irremediably in a moment. We should not need always to wonder so much when "the mighty are put down from their seats and they of low degree are exalted," if we would just see that the reverse that thus happens is emphatically not that of chance or reckless caprice, but a result of that which God most regards, the presence of some deep-lying, significant moral quality, or the want of it. The unnoticed working of this truth is not equivalent to any uncertainty in the working of it. And the invisible working of it, even when most invisible to man, is no stealthy indication of the indefensibleness of it when God should once arise to reveal and vindicate all. And he it is who is Arbiter of providence. Meantime mankind is ever being offered openly enough its own lesson.

II. A TRUST OF THE HIGHEST RELIGIOUS CHARACTER AT HOME IN LOWLY LODGING. The history of real greatness, of genuine goodness, and emphatically of God's Church, is a continuous illustration of this very thing. The palace has seldom enough been, either of human endeavour or Divine decree, the nursery of the only real thing fit to be called greatness. Abundant privilege, knowledge, opportunity, have not been the seed-bed of signal and bright displays of goodness. The places where these grow are not here. Nay, these two things may be said—that it is impossible to calculate or to foresee where they will be found; and that it is the least correct account of them to say that they "grow." They at all events "are born." "The Spirit bloweth where it listeth," and we ofttimes are startled to hear the sound of it, and are envious that the pinion is heard so fleet and so strong as it passes our own ear or our own abode in order to light upon the head or the roof of some very humble neighbour. No lodging was too humble for Jesus from birth to death, from stable and manger to that cross upon which he "had not where to lay his head." And the nearest approaches to the Godlike visitation in heart and home of man have been in the humble heart, the lowly home, the meek spirit, the Church that "the world knoweth not." Whoever this Obed-edom was, up to this time his name was not inscribed on any roll of fame. And had it not been for his being ready to entertain that ark without the self-depreciation of Moses when he wanted to evade responsibility; without the panic of David when he thought of his own safety rather than of the honour and safe housing of that very ark; without the unmannerly prayer of the stricken Peter, "Depart from me," when he feared his Saviour more than his sin,—his name would never have been where it finds now its chiefest glory, nor his home one of the veritable oases of the world's desert.

Verily the ark of God, the presence of God, the secret of God, the Spirit of God, the Church of God, are all of and with the humble and ungrasping and unexpectant heart. That kind of heart God surprises and makes it his home.

III. HIGH RELIGIOUS TRUST FAITHFULLY MET AND FULFILLED BRINGS FULLEST, RICHEST BLESSING. It is well to note the great stress laid upon the shower of blessing that descended upon the house of Obed-edom and himself, "and all that he had." It were well if it were not too much considered old-fashioned to think, to say, heartily to believe, that God's blessing does go with hospitality shown to his servants, liberality shown to his Church, honour shown to his Word. The history before us tells us the old-day fact plainly. It is not obsolete as a principle. Let the conditions be seen again, and the results will be seen again. If, indeed, a man give wealth and render honour, hoping to receive for it in another way what he would regard as a very ample equivalent, this should earn for itself but the name of another form of simony, and evoke again the just anathema, "Thy money perish with thee… thou hast neither part nor lot in the matter… thy heart is not right in the sight of God." Therefore we cannot say, and would not say, "Let the experiment be but tried, and await with confidence the result." For so soon as ever it be regarded as experiment, and take the least semblance of any of the shapes of calculation, the Spirit has gone—the greater Spirit has sped his flight far enough distant. But when this thing genuinely appears in heart or home, and honour is first shown to God, service first shown to Christ, and the ear listens first of all sounds for the whisper of the Spirit Ñ then three months' sojourn of all Divine token is none too much condescension for the majesty of Heaven to deign, and perennial blessing upon the family, the business, and all unto which the hand may be set, none too great bounty for the Giver of all to bestow. That house is full of fragrance; the perfume spreads grateful abroad. More and still more of gift is not graspingly, selfishly, anxiously sought. It comes, and the earth yields her prophetic full increase. Little enough is said of what reverence, what care, what holy fear, Obed-edom and family showed the ark. These are to be supposed. But enough is said of how well God pays his faithful steward.

1 Chronicles 13:1-3.-Revival of religion.

The resolve to fetch back the ark of God was a sign of reviving interest in religion, of a more lively desire for the Divine favour, and of a deeper sense of the importance of observing religious ordinances. As the symbol of the Divine presence, as the depository of mementos and pledges of Jehovah's authority and mercy, the ark was held sacred by the Hebrew people. Its proper position was in the most holy place of the tabernacle. It was justly felt to be a national calamity when the ark was taken by the Philistines in battle. That it was allowed to remain after its restoration at Kirjath-jearim for seventy years was culpable negligence, which was significant of religious indifference. The newly elected king was acting rightly as the human head of the theocratic kingdom in advising that the almost forgotten ark should be brought up with joyful solemnities to Jerusalem. His resolution, supported by the sympathy and cooperation of the people, was indicative of a revival of religion. The incident suggests several highly important lessons.

I. NATIONAL IRRELIGION ENTAILS NATIONAL CALAMITIES. It is always unjustifiable to attribute specified individual instances of calamity to the intentional interposition of a retributive Providence. At the same time, the world is under a righteous Ruler, and communities as well as individuals are subject to his sway. National vices and crimes have unquestionably a tendency to produce national troubles and disasters. Sin cannot go unpunished; a nation suffers when a nation errs.

II. REPENTANCE IS A NATIONAL DUTY. If a people in its corporate capacity can err, why can it not in the same capacity repent? David reminded the chiefs that, as a people, Israel had not inquired at the ark in the days of Saul. Thus he quickened the conscience of the community. Insensibility to sin is of all sins the worst. To recognize and confess, to mourn and to forsake sin, is the indispensable condition of acceptance and of reformation. "If we confess our sins, he is faithful," etc.

III. IN A GREAT MORAL CRISIS IT BECOMES THE REPRESENTATIVES OF A NATION TO CONSULT WITH A VIEW TO UNITED REVIVAL. David consulted every leader and referred the matter to all the congregation. In a theocracy, no doubt, action was possible which would be impracticable in a nation where great diversity of opinion and practice prevails. But how obviously appropriate is it that religious societies and their leaders—the devout, the wise, the experienced—should take counsel with a view to religious revival and reform!

IV. GENERAL COUNSELS OF REFORMATION SHOULD ISSUE IN PRACTICAL ACTION, The people were not brought together merely to "talk over" the existing state of things. They were summoned under the king's leadership to act, and they did act. (What are called "resolutions" at religious meetings are often misnamed; it is sometimes the case that those who pass them never dream of exerting themselves to carry them into effect.) If religion is to be revived and the land to be purged of iniquity, if the favour of God is to be recovered and the honour of God to be sought, it must be by united effort and action. Each godly person must ask, "What can I do towards such an end?" True acknowledgment of God is not merely verbal, it is practical. When all the people, repenting of sin, turn unto the Lord, he too will turn them again unto himself, and they shall be saved.—T.

Verse. 4.-Politics and morals.

David no sooner set before the people their duty with regard to the ark than they immediately resolved to act in accordance with his counsel. The chronicler explains why they did so; he tells us, in language remarkably dignified and simple: "For the thing was right in the eyes of all the people."

I. A NATION SOMETIMES NEGLECTS TO DO WHAT IS RIGHT THROUGH INATTENTION. The ark seems to have been overlooked during the years it remained at Kirjath-jearim: "We inquired not at it in the days of Saul." It is singular that nations sometimes connive at great national sins, that national conscience seems to slumber. How otherwise can we account for the prevalence of war, of slavery, of cruelty to prisoners, and other evils, which have disgraced civil and Christian communities?

II. IT IS A HAPPY THING WHEN THE QUESTION IS PUT TO A NATION—WHAT IS RIGHT? It is too common to ask the people—What is customary and in accordance with precedents? What is expedient? What will contribute to national fame? But nations as well as individuals are under the government of a righteous moral Ruler and King. And there is one question which those who would elevate and guide a nation should ever raise—What is right?

III. THE NATIONAL CONSCIENCE SOMETIMES CORDIALLY RESPONDS TO THE REVELATION OF RIGHT. Let not the multitude be flattered; they are prone to bow before the furious gust of passion; yet, when the impulse of prejudice or anger is past, they are capable of proving themselves amenable to higher motives. Great acts of justice and self-sacrifice have, in such cases, been performed by a morally awakened society. If "the thing be fight in the eyes of all the people," then there may be witnessed magnificent displays of heroism and unselfishness. Then is the adage true, Vox populi vox Dei.

IV. NATIONAL CONSCIENCE ONLY FULFILS ITS PART WHEN IT LEADS TO NATIONAL ACTION. "All the congregation said that they would do so." Feeling must lead to corresponding achievement, or it is mere worthless sentimentality. A people's protest is good, but a people's action is better still.

LESSONS.

1. Let those who would forward a great movement appeal to the people at large, and seek to enlist the national judgment and conscience on their side.

2. Let nations that would enjoy the Divine favour seek it by doing the Divine will, by pursuing "the thing that right is."—T.

1 Chronicles 13:8.-Holy mirth.

To some minds the two ideas, holiness and mirth, do not seem to harmonize. Whether because goodness is sometimes associated with austerity, and religious observances with dulness, or because mirth is sometimes associated with sensual indulgence and profanity; the fact is that to many minds there appears a mutual repugnance between the two.

I. WE HAVE HERE A SUITABLE AND INSPIRITING OCCASION OF HOLY MIRTH. General rejoicing should not take place only when temporal deliverances or material prosperity have been experienced. When God shows his mercy towards a people, in conferring upon them spiritual privileges, then should they show forth his praise, and make a joyful noise unto the Lord.

II. THE UNION OF ALL CLASSES IN HOLY MIRTH. King, priests, and people rejoiced together, and if all orders and ranks are alike indebted to God's goodness, all should alike join in his service and praise. Widespread is the beneficence of the heavenly Father; let all the children give thanks, and be joyful before the Lord the King.

III. HOLY MIRTH FINDS AN APPROPRIATE EXPRESSION IN CONJOINED AND CORDIAL SERVICES OF MUSIC AND SONG. Such utterance of mirth is natural, is in accordance with the constitution God our Maker has given us. It is scriptural, for both under the old covenant and the new, vocal praise was practised by the saints of God. It is acceptable: "With such sacrifices God is well pleased." It is an anticipation of heaven, where the praises of the redeeming God are universal and perpetual.

LESSONS.

1. Discourage a severe, morose piety.

2. Let songs of rejoicing abound in Christian homes and Churches.

3. Let the young be trained to associate happiness with religion—to take pleasure in "the service of song in the house of the Lord."—T.

1 Chronicles 13:10.-Severity of judgment.

To understand this narrative it is necessary to bear in mind the character of the older dispensation. It was an economy in which persons, things, and places were set apart as holy, doubtless in order to instil into the minds of the people ideas of spiritual purity and consecration. The ark was a holy thing, in a sense in which nothing material is holy under the Christian dispensation. But there are principles which underlie these ceremonial appointments and provisions, which are deserving of our serious and discriminating attention.

I. THE HISTORICAL INCIDENT. The chronicler here relates:

1. A serious offence. When Uzza put forth his hand and touched the ark, though he did so only for the security of the sacred chest, he incurred the Divine displeasure. His act was one of officiousness; it was not his business to interfere with the apparatus of Divine worship. He was guilty of irreverence; for he showed that he did not stand in awe of the symbol of the Divine presence. And we may discern even profanity in his conduct; it was only for the chosen tribe to minister in connection with the sanctuary and what it contained, and although the ark was in transit to its resting-place, its safe conduct should have been left to the Levites.

2. A severe punishment. "The Lord smote him… there he died before God." The penalty seems at first view disproportionate. Yet it was both what might have been anticipated and what was necessary to produce a wholesome impression. That it did produce awe and trembling there can be no question. The severe judgment tempered the national rejoicing and even altered the purpose of the king as to the residence of the ark of the Lord.

II. THE MORAL LESSON. AS we read this narrative we are impressed with the general lesson of:

1. God's displeasure with disobedience. The Scriptures are full of lessons illustrating this principle; they begin on its first page and continue to its last. There is a more special lesson, viz.:

2. That unspiritual men should not meddle with spiritual things. In Christian Churches it is of the highest importance that men actuated by carnal and worldly motives should not be allowed to intrude and to influence their affairs. Let those be clean who bear the vessels of the Lord. The profane cannot with impunity discharge sacred functions.

LESSON1 Chronicles S.

1. Let God and all that is his be regarded with reverence.

2. Let sinners spared by Divine mercy adore the forbearance and loving-kindness of the Lord, and "seek him whilst he may be found, and call upon him whilst he is near."—T.

1 Chronicles 13:14.-Household blessing.

"Prosperity," says Lord Bacon, "is the blessing of the old covenant, adversity of the new." Certainly Old Testament Scripture abounds in instances of temporal abundance, fertility, and happiness, represented as proofs of the favour of the Most High. In the text Obed-edom is recorded to have received the ark into his house, and with it to have received an abundant blessing upon himself and upon all that pertained to him.

I. THE GROUND OF BLESSING. Apparently this was, in the case before us, a regard for what was God's. But this was doubtless an expression of regard for God himself. The Divine Searcher of hearts and Judge of all sanctions this principle; and although we can give nothing, save our hearts, to God, we can give to his people much that is acceptable to him. Our Lord Jesus often puts this motive before his disciples. What we do we are to do for his sake; and what we do to his people we are deemed to do for him. Still, as in the olden days, God honours those that honour him.

II. THE SIGNS AND TOKENS OF BLESSING. Whom God blesses he blesses in them-selves—in their own persons. He enriches them with spiritual knowledge; he reveals to them his favour; he fits them for his service. He bestows upon them relative blessings. As God blessed the house of Obed-edom, so there is no more delightful way in which he reveals his favour to his people than by visiting in mercy those most dear to them—encompassing them with the protection of his providence, and bringing them to a knowledge of his grace and love. He blesses them in their possessions; sometimes, according to the Hebrew saying, "in their basket and their store," but always by granting them grace to make a sanctified use of all they have. Let all unite in the prayer, "God be merciful unto us, and bless us, and cause his face to shine upon us!"—T.

1 Chronicles 13:1-6.-Piety and policy.

As King of Israel, David made an excellent beginning; he commenced his reign by an act in which piety and policy were happily united. His action was:

1. Indicative of the piety which was characteristic of him. We who know David so well from his psalms, as well as from the Biblical history of his life, are not surprised that, when anointed king over all Israel, his first thoughts were directed to the service of God. With many monarchs this would have been the last consideration. But it was deepest and uppermost with David. He felt, and most truly, that he owed his elevation to the distinguishing goodness of Jehovah, and when he had reached the height of his ambition he was not going to forget the hand that had lifted him up. Piety was a vein that ran straight through the life, because right through the character of the king.

2. Politic in all particulars. He acted:

I. POLICY WITHOUT PIETY IS A POOR AND VAIN THING. It seems clever or even brilliant to those who imitate and practise it; but it is contemned of God, disregarded by the wise and good, and certain to come to an ignominious end. It works in the ground, and then sports in the sun for its little hour, and then it falls utterly to pieces and cannot be lifted up again.

II. PIETY WITHOUT POLICY IS A DEFECTIVE THING. A reverent spirit and a pious purpose are admirable things, but if they are dissociated from discretion, and proceed on their way without regard to the claims, wants, and wishes of men, they will commonly, if not always, fail to secure the object they have in view.

III. PIETY AND POLICY TOGETHER ARE A BENIGNANT POWER. Let good men be prudent as well as reverent, discreet and considerate as well as godly and zealous; let the cause of God be championed and conducted by those who have a knowledge of "what is in man" and what are the conditions under which they work in harmony, and then will the goal be reached and the prize be won.—C.

1 Chronicles 13:7-13.-The imperfections of human service.

We cannot read this story of the first attempt to bring the ark to the capital without being impressed, if not depressed, with a sense of the weakness and imperfection characterizing our human service. We learn —

I. THAT A SLIGHT DEPARTURE FROM THE DIVINE WILL MAY LEAD TO SERIOUS CONSEQUENCES. David, in a moment of thoughtlessness or presumption, decreed that the ark of God should be "made to ride" "in a new cart." This was not the way prescribed in "the Book of the Law of the Lord" (see Numbers 4:15). This irregularity led to the act of Uzza (1 Chronicles 13:9), and this to the stroke of Divine wrath which so sadly and seriously interrupted the day's proceedings (1 Chronicles 13:10-13). We are not now called upon to conform our ritual to any prescribed order. The commandment of Christ does not go into the details of outward observance. But it is nevertheless true that any actual departure from his will, though it may seem to be but slight, may lead on and down to a most serious breach. This may apply to his revealed will in regard to

II. THAT IT IS A MATTER OF GREAT MOMENT TO KNOW OUR PLACE IN THE SPHERE OF THE SACRED, AND TO KEEP IT. Uzza was not entitled to lay his hand on the ark of God; he exceeded his right; he intruded into a position for which he was not qualified, and he paid for his presumption the last penalty of sudden death at the hand of God. Those who now attempt a work for which God did not design them and to which Christ does not summon them, whether that of the Christian ministry, of missions, or any other sacred calling, will find that they have committed themselves to duties and responsibilities, the faulty and (perhaps) mechanical, the uncongenial and therefore unspiritual discharge of which will redound to their own serious if not mortal injury. We must take care to keep within the sphere for which our Lord designed us, in the realm of the sacred as well as the secular.

III. THAT OUR BRIGHT AND HOLY JOYS MAY BE MOST UNEXPECTEDLY DASHED. The eighth verse gives us a picture of a company of men in the full enjoyment of sacred pleasure; they were exulting before God in the act of service they were rendering. Sacred joy had reached its very summit, and in the very midst of it, without a moment's interval of preparation, there occurred the transgression and the punishment. Song was turned into lamentation, dancing into weeping, gladness into perplexity and sorrow, day into night. So may it be with us at any hour in this lower earthly sphere. We cannot reckon on the continuance of any present good. Even our joy in God, our delight in his service, may suffer sudden and sad eclipse, and our noon of devout exultation descend at once into the midnight of discomfiture and grief.

IV. THAT GOOD MEN MAY BE MUCH PERPLEXED AT DIVINE DISPOSALS. We read that David was "displeased" (1 Chronicles 13:11), and also that he was "afraid" (1 Chronicles 13:12). We also often find ourselves both perplexed and alarmed at the dealings of God with us. God's way is often "in the sea, his path in the great waters, and his footsteps are not known." He is sometimes "terrible in his doings toward the children of men." Why he lets the assassin do his deadly work so well, the storm wreck the vessel which is carrying missionaries to their post, the father of the family catch the fatal fever, the irreplaceable minister perish in the railway accident, etc; we do not know and cannot think. Our hearts are saddened, perplexed, troubled, awed. Let us feel that we are but very little children trying to understand a Divine Father, whose wisdom and love must be unfathomably deep, must go down far lower than our poor plummet will sound. "Blessed are they who do not see, and yet believe." We "walk by faith, not by sight."—C.

1 Chronicles 13:13, 1 Chronicles 13:14.-Superstitious error and religious truth.

We must take care to read these verses intelligently, or we may misread them altogether. It is possible to draw from them a conclusion which is not in accordance with the mind of God. There is —

I. A SUPERSTITIOUS ERROR AGAINST WHICH TO GUARD. It would be a great mistake to suppose that the mere fact of the presence of the ark in the house ensured prosperity; or that, similarly, the mere presence of sacred rites or persons will now command the favouring regard of God. That there was something more than this in the case of Obed-edom is proved by the facts:

1. That the presence of the ark in the midst of the Philistines proved to be disastrous (1 Samuel 5:1-12).

2. That the presence of the ark in the camp of the Israelites proved to be fruitless of help (1 Samuel 4:1-22.).

3. That the ark was nothing more in itself than a box of wood, and, apart from God's determination to bless, could not possibly effect anything at all.

4. That to trust in a thing manufactured of man and not in the living God himself would partake of the idolatrous (see 2 Kings 18:4). If we cherish the idea that, because we are connected by blood (or in any other way) with sacred persons, or that because we have much to do officially with sacred things, with the utterance of sacred words, or the performance of sacred rites, or the care of sacred buildings, therefore it will be well with us in the books of heaven, we are only harbouring a fiction, we are leaning on a brittle reed, we are building the house of our hope upon the sand.

II. THE RELIGIOUS TRUTH TO BE RECEIVED AND WELCOMED. God blessed the house of Obed-edom because he cheerfully and reverently made room for the sacred chest. His act was one of simple piety, rendered in an hour of need and offered devoutly, intelligently unto God; therefore God "blessed the house of Obed-edom, and all that he had." It was the mark of God's approval of a service rightly and worthily rendered. The truth for us to gather is that God's abidingfavour is the one sure source of blessedness. If God be "with us," i.e. for us, on our side, who or what can be against us? "The fear of the Lord is the beginning of wisdom." Those who, in constructing their life, leave God's favour out of the account, make a fundamental and fatal error. Those who go on the principle that his Divine favour will secure true prosperity are proceeding along the lilies of truth. Let every man be discontented and disturbed in soul until he has first made sure of the abiding approval of the Most High. Till then it will be wrong with him and with all that he has; when that is gained, all is well with him and his. But how is this approval to be secured?

1. By doing the one thing which God demands of all his children now. This, first of all and most of all, is the work or the will of God, that we "believe on the Name of his Son Jesus Christ," etc. (see John 6:29; 1 John 3:23). The acceptance of Christ as our personal Saviour and Lord is the way to secure the abiding favour of the Father of all. Having thus gained his Divine regard, we must continue therein.

2. By striving to be and to do all those things in all our relations which are pleasing in his sight (see Philippians 4:8; Colossians 3:17, Colossians 3:23). Among many other ways of pleasing Christ, we may win his approving smile in the particular way suggested in the text.

3. By showing special attention to that with which, and to those with whom, he is specially connected—his house and his disciples.—C.

1 Chronicles 13:1-8.-David and the ark.