Now that David had been anointed king over Israel, his first act was to think of the ark. During the reign of Saul it had been utterly neglected, and the people had become careless about the ordinances of Divine worship. This was the thought ever uppermost in David's heart. The ark, the outward symbol of the Divine presence, was everything to him. He could not live outside the sunshine of God's favour. To him God was everything, and without him there was nothing. What to him was all the popularity, the loyalty of those who rallied round him to proclaim him king, the devotion of the many thousands of Israel, if the Lord was not with him, the Centre and Source of all? Nothing. We see what David's estimate of God's presence was by the praises which he and all Israel offered on the occasion of bringing up the ark (1 Chronicles 13:8). What had been of old a terror to the Philistines (see 1 Samuel 6:1-21.) was the highest joy to the people of God. It is so always. God's presence is to God's people their highest joy. To those who are out of Christ what can it be but terror? Notice, again, how David adds to "if it seem good unto you" the words "and it be of the Lord our God." A true Christian will never, in any question, leave out the latter words. They must ever qualify all that precedes.—W.
1 Chronicles 13:7, 1 Chronicles 13:9-12.-Uzza and the ark.
Since the ark was last heard of it had been in Baalah, or Kirjath-jearim. For upwards of fifty years, since it had been in the hands of the Philistines, it had been in the house of Abinadab of Gibeah, under the charge of his two sons, Uzza and Ahio, who were Levites, and who had been consecrated for the office. For the purpose of removing the ark to Jerusalem it was set upon a new cart, he was instantly smitten of God, and "there he died by the ark" (2 Samuel 7:7), "before God" (1 Chronicles 13:10). David was grieved at this, and, instead of proceeding further and carrying the ark as he had intended to Jerusalem, he left it in the house of Obed-edom the Gittite, where it remained three months (1 Chronicles 13:14). The setting of the ark on a cart was a hasty and inconsiderate procedure, in direct violation of the command of God (see Numbers 4:14, Numbers 4:15; Numbers 7:9; Numbers 18:3). Setting it upon a cart instead of having it carried upon the shoulders may seem to be a very small mistake. Touching it against an express command may seem to admit of extenuation, especially as it seemed to be falling. To the eye of man the fault, under such circumstances, may seem only to require a mitigated punishment. But it is not so with God. The entire act betrayed a forgetfulness of the majesty and holiness of Jehovah's presence. It was also a departure from the Word. Such departures from the Word, to us who are accustomed to estimate evil by quantity and degree rather than by principle, may seem light things; but God looks at the motive, the principle, the underlying spirit.—W.
1 Chronicles 13:13, 1 Chronicles 13:14.-The ark in the house of Obed-edom.
The ark was in the house of Obed-edom three months, and "the Lord blessed the house of Obed-edom, and all that he had." Why was this? Obed-edom was a Levite. He had been prepared of God to minister before it. None but a prepared heart can enjoy Christ. The ark was at home with Obed-edom, and he with it. So it is always with Christ and his people. But God not only blessed Obed-edom and his family; the significant words are added, "and all that he had." Everything went right with Obed-edom, in his house, his family, his duties, his joys, and his sorrows, because the ark was there. What a lesson! Reader, why do things not go right with you? Because Christ has not his right place in your heart, in your affections, in your home, in your duties, and in all you have. Let Christ be in all, and then it cannot but be with you as it was with Obed-edom, "the Lord blessed his house, and all that he had."—W.
HOMILIES BY R. TUCK
1 Chronicles 13:1-3, 1 Chronicles 13:4.-Unity in religious enterprises.
The ark was the national religious symbol. Its return, was a matter of interest to the whole nation. So David made a very earnest effort to unite the whole nation in the work of its restoration. It was but a little thing that David, as the king, should order the ark to be fetched. It was a great mark of respect and honour shown to Jehovah that the whole nation should rise, as one man, and show its care of the Divine symbol. Religion has its private spheres. It is strictly an individual and personal thing. Men cannot be saved in masses; the regenerating grace of God only reaches them one by one. But while we see this with the utmost distinctness, we must also admit that religion has its public spheres, and that these are properly a care and anxiety to all sincere and earnest men. We are not to "forsake the assembling of ourselves together, as the manner of some is." Our Lord gave us his own example of reverent sharing in public worship. With much suggestiveness the evangelist says, "Jesus, as his custom was, went into the synagogue" (Luke 4:16). The apostles afford the example of sharing together in worship and work. And the best men in every age have fully recognized both the duty and the moral value of public religion. It has been left to our times of luxurious self-indulgence to find excuses for half-day attendance at the sanctuaries, which too often grows into entire neglect of all public means of grace. Bishop Wordsworth notices, in 1 Chronicles 13:3, that "David, in his charitable spirit towards the memory of the departed king, does not say that Saul, being possessed by an evil spirit, became indifferent and careless to religion, and was given over to a reprobate mind; but he speaks in general terms, and takes a share of the blame to himself: 'We troubled ourselves little about the ark in the days of Saul.' Here is a happy example of mildness and charity, joined with piety and zeal."
I. THE MORAL VALUE OF UNITY IN RELIGIOUS ENTERPRISE AND WORSHIP. The complete circle of human culture cannot be reached and covered by a purely private religious life. This is fully illustrated in the case of hermits, nuns, and monks, who have isolated themselves from their fellows for purposes of personal soul-culture. But the results have never been the harmonious development of the whole nature. Some sides have been unduly cultured, others have been neglected. In our commoner life private culture can no better suffice. The side of feding becomes unhealthily exaggerated. Certain necessary things in the religious life are only nourished by united and public acts of devotion and worship. We only notice a few of the chief influences for good exerted by such scenes.
1. They check the self-centering, introspective habit, the undue attention to feeling.
2. They take us out of ourselves by presenting to thought matters of common rather than individual interest.
3. They sway us to higher ranges of feeling than we could otherwise reach.
4. They culture reverence, and so counteract the tendency of private devotion to nourish undue familiarity with God.
5. And they provide peculiar help for those who, being weak in piety, are very dependent on sympathy.
II. THE POWER THAT MAY BE GIVEN TO ONE MAN TO SECURE SUCH UNITY IN ENTERPRISE AND WORSHIP. Illustrated in David. So, now, a man may give the initiative, as has been again and again illustrated in modern missions. Especially note Hudson Taylor's starting of itinerant work in China. A man may give a leading example. A man may use effort to secure efficiency and attractiveness in worship. Illustrate from reformers of modern services—those who have improved Church singing, etc. Impress how superior a force the Church has and wields to that exerted, in Christian work, by any number of private individuals.—R.T.
1 Chronicles 13:8.-The joy of religion.
The natural and fitting expression of the kingly and national gladness in the restoration of the sacred ark was, "Playing before God with all their might, and with singing, and with harps, and with psalteries, and with timbrels, and with cymbals, and with trumpets." The three kinds of musical instruments are here indicated—those producing sound by wind, by the vibration of strings, and by the clanging together of metals. For a picturesque realization of the scene brought before us in this verse, see Stanley's 'Jewish Church,' vol. 2:74-76. The mission of music and song is to find expression for man's gladness and joy. It is as natural to sing as to laugh. Man has wonderfully developed the faculties of music and song, and now it is one of our chief modes of expressing human emotions, and of relieving them by expression. It is as truly one of the great forces for exciting and stirring emotion, as is well shown when it is necessary to raise the martial spirit of a nation. Dr. Horace Bushnell has a very striking paper on 'Religious Music,' in his volume 'Work and Play,' in which he opens out and illustrates these two points: "The very wonderful fact that God has hidden powers of music in things without life; and that when they are used, in right distinctions or properties of sound, they discourse what we know—what meets, interprets, and works our feeling, as living and spiritual creatures." "How carefully this (musical) part of the worship was ordered in the temple service of Israel is known to every reader of the ancient Scriptures; how exactly also the chorus of singers and of players on instruments were arranged, one to answer to another in the deep wail of grief or penitence, the soft response of love, the lively sweep of festive gladness, or all to flow together in choral multitudes of praise, that might even shake the rock of Zion itself." "And if any one wishes to know what power there may be in music, as an instrument of reliction, let him ask what effect the songs of this one singer (David) have had, melted into men's hearts, age after age, by music, and made in that manner to be their consecrated and customary expressions of worship."
I. THE REASONABLENESS OF JOY IN RELIGION. We feel the reasonableness of the songs and joy of Israel when redeemed from Egyptian bondage and delivered from their raging foes. Much more is joy and song right and natural as our response for redemption from penalty, and deliverance from evil. It can only be a distorted religion that fits with melancholy. "The joy of the Lord is our strength;" and with "joy we draw water from the wells of salvation." Illustrate from the Old Testament point of view: David and the prophets give high examples. Illustrate from the New Testament point of view: apostles tell us if we "are merry, we should sing psalms;" "Speaking to one another in psalms and hymns and spiritual songs." Modern religious life makes music and song essential features, and these do much towards preserving a healthy tone in our piety. This may be applied to private devotion; it is greatly aided by hymn and song. It is the most attractive feature of public worship.
II. THE HELPFULNESS OF SONG IN EXPRESSING RELIGIOUS JOY. What could David have done else, or so well, in uttering his over-charged feelings? Music at once soothes and gives adequate expression. A man can put his very heart into a song, and ease and quiet his intense emotions by so doing. Estimate the influence of song: it
Illustrate by the incidents and influences connected with Paul Gerhardt s hymns. Then we should fully recognize the importance of the gifts of song and music which have been granted to the Church, and see that these are duly consecrated and cultivated. Religious joy cannot be always maintained, and yet true hearts may even find "songs in the night" and in the prison.—R.T.
1 Chronicles 13:9, 1 Chronicles 13:10.-Warnings against irreverence.
The incident here recalled to mind is one full of difficulties. Uzza seems to have been struck dead for what was, in intention, an act of consideration and care for She safety of the ark. To human view his sin does not readily appear, and some explanations are necessary in making it clear. Uzza's death was not, mainly, a judgment on Uzza, but a lesson, taught in a very solemn manner, to David and the people. They had not been associated with the ark for a long time, and so may have lost some of the due solemnity of feeling concerning it. By the Mosaic rules, the ark was on no account to be touched by human hands. It would not have needed any steadying if, in obedience to the Law, it had been carried by poles on the priests' shoulders. So God permitted this one man's death to teach the solemn lesson of reverence. The sin was really David's in neglecting the due order and regulations, but it pleased God that he should receive his warning through the suffering of another. One tradition says that Uzza was struck by a lightning flash; another represents his death as occasioned by the withering of his hand and arm. "We cannot fully explain this judgment from the side of Uzza. We must add that man, in life and in death, may be used by God to teach his lessons and accomplish his work; and Uzza, in his sudden death, was God's appeal to a king (and to a nation) who had forgotten his holy Law, and were 'following the devices and desires of their own hearts.' That which was a judgment to Uzza was a merciful call to repentance and right-heartedness given to king and people."
I. ATTENTION TO FORMS MAY EXPRESS REVERENCE. Illustrate by the way in which kneeling aids in securing the spirit of prayer. Herein lies the importance of care in arranging the externals, the ceremonials, of Christian worship. The associations of God's house should both secure and cultivate a due and becoming reverence.
II. THE NEGLECT OF FORMS MAY TEND TO NOURISH IRREVERENCE. Some pride themselves on freedom from forms. But while it is quite conceivable that overdone forms may crush out spiritual life and feeling, it is even more likely that a despising of religious forms may lead to undue familiarity with God's Name, and sanctuary, and worship, and sacraments. If to some it may seem that undue attention to ritual is replacing a true reverence by a mere formalism, to others it appears that the age is singularly and perilously irreverent, and sorely needs again the warning of Uzza's death.
III. THAT WHICH IS DONE FOR GOD MUST BE DONE IN GOD'S WAY. A lesson which every age and every individual needs to learn. David made the very common mistake of trying to do God's work in Ms own way. He must be impressively shown that the fully obedient spirit waits on God to know the how as well as the what. It not only says, "What wouldst thou have me to do?" but also, "How wouldst thou have me do it?" To win willingness to take God's way is often, as with David, the issue of humiliating failures; and it is precisely the lesson which life-failures are designed to teach.
IV. BY SOLEMN PROVIDENCES SOLEMN LESSONS MAY BE IMPRESSED. Our Lord taught us that we must not venture to convict public sufferers of special sins bringing on them judgment (Luke 13:1-5). God often teaches the mass of men by his dealings with a few. The victims of so-called accident vicariously suffer for the good of others. Illustrate by those who die of diseases caused by neglect of sanitary laws. They awaken attention to existing evils, and are the means of saving men. Uzza really saved the judgment that must have fallen on David and the nation if they had kept on acting in this self-willed way.
Make final appeal to modern feeling respecting worship. There are signs of the danger of losing the worshipping idea, and overdoing the instruction idea, in our public services. We need recalling to a due reverence.—R.T.
1 Chronicles 13:14.-Obed-edom's blessing.
The subject introduced here is "God in the home, God cherished in the home, and God blessing the home." God was pleased to teach Israel by symbols, by incidents, by personal experiences, and by actions, as well as by words. There is given a picture of Obed-edom's home, and we see that God's cherished presence is assured blessing for the heart and the home.
I. GOD'S PRESENCE WITH US CAN BE GRANTED AND REALIZED. Man can be, and know that he is, the temple of the living God. The possibility of this is the assurance given us in the incarnation of Christ. God can dwell with men; for be has dwelt in the "Man Christ Jesus."
II. GOD'S PRESENCE WITH US CAN BE CHERISHED; So David, fearing the Divine removal, prays, "Take not thy Holy Spirit from me." We cherish the Divine indwelling by
but especially by daily following, in simplicity and loyalty, the consequent inward Divine leadings. Compare George Macdonald's sentence, "If any man will do the truth he knows, he shall know all the truth he needs to know." God only stays with the obedient.
III. GOD'S PRESENCE TAKES GRACIOUSLY HELPFUL FORM IN CHRISTIANITY, It is the presence of Jesus Christ, and from the records of his earthly life we know what an infinite charm and help that presence can be. Our Lord promised, "I will come to him, and sup with him," and he left this last assurance, "Lo, I am with you alway, even unto the end of the world."
IV. GOD'S PRESENCE STILL ENSURES PERSONAL AND FAMILY BENEDICTIONS. It does not ensure freedom from care, but it does our sanctification through the care. We cannot be alone in any trouble. It brings a gracious actual reward of
Plead for the recognition of God in the home, by maintaining the habit of family prayer. And show the mystery of grace in God's even using the incentive of promised rewards of godliness, and giving Scripture examples of such rewards.—R.T.
1 Chronicles
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