1 Chronicles · Chapter 13

Verse 1. David consulted] Having taken the strong hold of Zion from the Jebusites, organized his army, got assurances of the friendly disposition of the Israelites towards him, he judged it right to do what he could for the establishment of religion in the land; and as a first step, consulted on the propriety of bringing the ark from an obscure village, where it had remained during the reign of Saul, to the royal city or seat of government.

Verse 1. David consulted with the captains of thousands, &c. — With all the principal persons in authority, who had any command over others. For it is a dangerous thing for a prince, especially in the beginning of his reign, to rely wholly on his own wisdom, and not advise with others.

V. 2. David said-After this was proposed by the king and accepted by the people, this great assembly was dismissed, only some of them David reserved to go with him against Jerusalem, which accordingly he did, and succeeded in his enterprize. But before this resolution could be executed, the Philistines came and fought twice with David, as is related 2 Samuel 5:17,22, &c. and here 1 Chronicles 14:8, &c. And after they were repulsed with great loss and shame, David sets upon the execution of what he had resolved, and in order to it calls another general assembly of the people. Of the Lord-If this translation of the ark be pleasing to God. Are left-After the great desolations and destructions which God for their sins had made among them.

Verse 2. David said unto all the congregation — Unto all the people then assembled with him at Hebron. In the second book of Samuel (chap. 5. and 6.) this story of removing the ark is mentioned after the taking of Jerusalem, and the two first fights with the Philistines, whereas here it is placed before the latter, and there is no mention of the former. The case seems to have been as follows: There being now a great and general concourse of all Israel, and David being now established in his throne with universal consent and applause, he begins with God, and his first thoughts and cares are concerning religion, and what was then the great instrument and ornament of it, the ark. And, having this assembly with him, he takes the opportunity of desiring their advice and concurrence with him about bringing the ark, either to Hebron, which was then the royal city, or to Jerusalem, which, as probably he told them, he was resolved to besiege, and hoped, by God’s help, to take. After this was proposed by the king, and accepted by the people, this great assembly was dismissed, only some of them David reserved to go with him against Jerusalem, which accordingly he did, and succeeded in his enterprise. But before his resolution to fetch the ark could be executed, the Philistines came and fought twice with him, as is related 2 Samuel 5:17, &c., and here 1 Chronicles 14:8, &c. And after they were repulsed with great loss and shame, David sets upon the execution of what he had resolved, and, in order to it, calls another general assembly of the people. And it be of the Lord our God — If this translation of the ark be pleasing to God; let us send abroad — Hebrew, hxrpn, niphretsa, Let us break out and send. We are now in some sort pent up in one place, but let us break up the assembly, and disperse ourselves, and send messengers speedily and universally to the several tribes about this work. It is a metaphor taken from the sea, or rivers, which, when the banks are broken, suddenly overflow the adjacent country. That are left in all the land of Israel — By which expression he reminds them of the great desolations and destructions brought upon them for their sins; and therefore advises that remnant, whom God had so graciously saved in and from those dreadful ruins, more seriously to set themselves to seek God than they had formerly done.

V. 3. For, &c.-The ark was then neglected; and the generality of the people contented themselves with going to Gibeon and offering sacrifices there, not caring, though the ark, the soul of the tabernacle, was in another place. As soon as David had power in his hand, he would use it for the advancement of religion. It ought to be the first care of those that are enriched or preferred, to honour God with their honours, and to serve him and the interests of his kingdom among men, with their wealth and power.

Verse 3. We inquired not at it in the days of Saul — The ark was then neglected, and the generality of the people contented themselves with going to Gibeon and offering sacrifices there, not caring, though the ark, the soul of the tabernacle, was in another place. As soon as David had power in his hand, he would use it for the advancement of religion. It ought to be the first care of those that are enriched or preferred, to honour God with their honours, and to serve him, and the interests of his kingdom among men, with their wealth and power.

Verse 3. Let us bring again the ark of our God, which, like the church, had now dwelt seventy or eighty years in an unsettled abode.

Verses 4, 5. The thing was right in the eyes of all the people — Their consciences smiting them for their former negligence, and being fully convinced of the piety and reasonableness of this proposal. So David gathered all Israel together — All the chosen men of Israel, as it is expressed 2 Samuel 6:1, their elders and representatives. From Shihor of Egypt — By which the Targum, and most of the Jews, understood the river Nile. It here stands for the southern bounds of the land of Canaan. Unto the entering of Hemath — The northern boundary of the land.

Verse 5. From Shihor of Egypt even unto the entering of Hemath] “Therefore David gathered all Israel, from the Nile, swlyn Nilos, of Egypt, even to the entrance of Antioch.”-T.

Verses 4, 5. The thing was right in the eyes of all the people — Their consciences smiting them for their former negligence, and being fully convinced of the piety and reasonableness of this proposal. So David gathered all Israel together — All the chosen men of Israel, as it is expressed 2 Samuel 6:1, their elders and representatives. From Shihor of Egypt — By which the Targum, and most of the Jews, understood the river Nile. It here stands for the southern bounds of the land of Canaan. Unto the entering of Hemath — The northern boundary of the land.

Ver. 5. Shihor of Egypt. The river of Egypt, so often mention when the boundaries of Israel are described, is a subject of much debate among oriental travellers and biblical critics. Some contend that it is the eastern branch of the Nile which runs into the sea at Damiette, the ancient Pelusium; and others, that it is the lake of Shirbon, or the small river at the entrance of the desert, near El-Arish. After consulting various maps and authors I feel perfectly satisfied with the decision of Dr. Lightfoot, vol. 2. p. 9. From Pelusium, says Pliny, are the entrenchments of Chabrias, mount Casius, the temple of Jupiter Casius, the tomb of Pompey the great, and Ostracine. The boundaries of Arabia are sixty five miles from Pelusium: a little farther begin the boundaries of Idumea, and Palestine at the lake Shirbon. The word Shirbon implies burning, which corresponds with its nature, which is bituminous. It is described by Diodorus Siculus, Strabo, and others, to whom I refer the reader. It is a small lake, bitter like Sodom, and perhaps had the same origin. Hence the farthest southern boundary of Israel was not the Nile, but Shihor in the way to Egypt. Joshua 13:3. Jeremiah 2:18. In Isaiah 27:12, the LXX render it, “unto Rhinocorura.”—Hemath, Emesa, or Emath at the foot of mount Lebanon, towards Damascus, the capital of Hamath.

V. 6. That is-The same city was called by both names.

Verse 6. Whose name is called on it.] “Where his name is invoked.”-T. And so the Hebrew, שם arqn rva asher nikra shem, should be understood, his name was not called on it, but invoked at it.

Verse 6. David went up, and all Israel, to Baalah, that is, Kirjath-jearim — Which explication is justified by Joshua 15:9, 60, where the same city is called by both names: see note on 2 Samuel 6:2. The ark of God the Lord, that dwelleth between the cherubim — Showing himself in a singular manner present or visible between the cherubim, before which his name was called upon, 2 Samuel 6:1.

Verse 7. In a new cart] Lest it should be profaned by being placed on any carriage that had been employed about common uses.

Uzza and Ahio] All the versions understand wyja achyo as signifying brother or brothers; so does Jarchi, who observes, from 2 Samuel 6:3, that these were the sons of Abinadab.

Verse 9. Uzza put forth his hand] See this transaction explained 2 Samuel 6:6, &c.

9. Threshingfloor of Chidon — The reading in 2 Samuel 6:6, is Nachon’s threshingfloor. Chidon may be another name for Nachon, or it may be a corruption of the name Nachon, ˆwkn — ˆwdyk.

V. 10. Put his hand, &c.-Let the case of Uzza warn us, to take heed of presumption or rashness with regard to holy things; and not to think, that a right intention will justify a wrong action.

Ver. 10. The anger of the Lord was kindled against Uzza, who as a levite ought to have known better. The priest covered the ark with a cloth, and the levites should have borne it on staves; but as men had not consulted the ark all the days of Saul, this custom was forgotten on that day. Therefore the Lord divided the soul of Uzza from his body, as the Hebrew imports. No sinner can approach his Maker without an atonement, and a Mediator.

V. 11. Perez-uzza-That is, the breach of Uzza. Let David’s displeasure on this occasion caution us, to watch over our spirit, lest when God reproves us, instead of submitting to God, we quarrel with him. If God be angry with us, shall we dare to be angry with him?

Ver. 11. David was displeased. David was made sad, and so awed that he durst not bring the ark near to his own house.

V. 14. And the Lord blessed, &c-Let this encourage us to welcome God’s ordinance into our houses, believing the ark is a guest no body shall lose by. Nor let it be the less precious to us, for its being to others a rock of offence.

Verse 14. The Lord blessed the house of Obed-edom] That this man was only a sojourner at Gath, whence he was termed Gittite, and that he was originally a Levite, is evident from 1 Chronicles 15:17, 18. The Targum ends this chapter thus: “And the Word of the Lord blessed Obed-edom, and his children, and his grand-children; and his wife conceived, and his eight daughters-in-law: and each brought forth eight at one birth, insomuch that in one day there were found, of fathers and children, fourscore and one; and He blessed and increased greatly all that belonged to him.” This exposition will not be generally received; but all rabbins must be allowed to deal in the marvellous.

For other remarks see on 2 Samuel 6:1, &c.

I CHRONICLES