1 Chronicles · Chapter 15

V. 1. 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 1. Made him houses] One for himself, and one for the ark; in the latter was a tent, under which the ark was placed.

Verse 1. David made him houses in the city of David — A palace consisting of many houses or apartments for his several wives and children. And prepared a place for the ark of God — He did not fetch the tabernacle of Moses from Gibeon, because he intended forthwith to build the temple. See note on 2 Samuel 6:17.

1. Made him houses — Continued the work of building and fortifying mentioned in 1 Chronicles 11:8. Prepared a place for the ark of God — A suitable site on Zion. A tent — A new tabernacle on the newly selected site. See note on 2 Samuel 2:6-17.

Verse 2. None ought to carry the ark-but the Levites] It was their business; and he should have thought of this sooner, and then the unfortunate breach on Uzza would have been prevented; see 1 Chronicles 15:13.

Verse 2. David said, None ought to carry the ark of God but the Levites — The former miscarriage, when they brought up the ark from Kirjath-jearim, had taught him to treat it with greater reverence, according to the prescription of the law, which ordered the Levites to carry it on their shoulders, Numbers 4:15.

Verse 2. None ought to carry the ark of God but the levites; and they were enjoined to carry it by staves, and on their shoulders. This plainly suggests the reason of God’s awful displeasure against Uzza, who unmindful of the duties of his office, indulged in the profane indolence of the Philistines, in carrying the sacred ark on a cart, and died for his presumption.

2. None ought to carry the ark of God but the Levites — See Numbers 1:50. The neglect or forgetfulness of this fact was the cause of the misfortune attending the previous attempt to bring the ark to Jerusalem, and severely had God punished the error. Compare verse 13 and chapter 13.

V. 5. The sons-Of Amram or Izhar, Kohath’s sons, Numbers 3:27, otherwise Elizaphan, ver. 8, and Hebron, ver. 9, and Uzziel, ver. 10, were Kohath’s children.

Verse 5. Of the sons of Kohath; Uriel the chief — The sons of Kohath are mentioned Exodus 6:17, 18, and Uriel is not one of them: therefore he must have been his grandson, and a person so famous that his descendants are mentioned in the first place.

V. 11. The Priests-Abiathar the high-priest, and Zadok the second priest.

Verses 11, 12. David called for Zadok and Abiathar — The chief priests: Abiathar being the high-priest, and Zadok the second priest. And said, Sanctify yourselves — By solemn purification and preparation of yourselves, both in soul and body: see notes on Genesis 35:2, and Exodus 19:10.

Verses 11, 12. David called for Zadok and Abiathar — The chief priests: Abiathar being the high-priest, and Zadok the second priest. And said, Sanctify yourselves — By solemn purification and preparation of yourselves, both in soul and body: see notes on Genesis 35:2, and Exodus 19:10.

Verse 15. Upon their shoulders] That is the staves which went through the rings rested on their shoulders, but the ark itself rested on the staves like a sedan on its poles.

As Moses commanded] See Numbers 4:5, 15.

Verse 16. By lifting up the voice with joy — Singing so loud that all might hear, and having their hearts lifted up to God with joy. There was scarce any solemn service performed to their gods, either by Greeks or barbarians, without both vocal and instrumental music.

16. David spake to the chief of the Levites to appoint their brethren to be the singers with instruments of music — Already many of the Levites were skilled in vocal and instrumental music, otherwise they could not, upon so short a notice, have entered at once upon the service of song to which David called them. But sacred music had long been cultivated in Israel, and the schools of the prophets had probably carried it to a considerable degree of perfection. It is possible that some kind of musical service had also already become a part of the tabernacle worship, but it seems to have been the exalted genius of David that first made it a fixed and permanent part of Levitical service; and the new regime was appropriately inaugurated with the removal of the ark to its new tabernacle in Jerusalem. On the musical instruments here named see notes at 1 Samuel 10:5; 2 Samuel 6:5.

Verse 17. -Heman-Asaph-Ethan] These were the three chief musicians in the time of David; see 1 Chronicles 6:31.

Ver. 17. Heman, Asaph, and Jeduthun were appointed the chief singers. Asaph composed twelve psalms, and Jeduthun three. The Heman who composed the 87th psalm, is generally allowed to have lived before the emancipation from Egypt, and to be the son of Zerah. 1 Chronicles 2:6.

17. Heman… Asaph… Ethan — These three distinguished Levites became immortalized in sacred history by this appointment as chief musicians. Each of the three great divisions of the tribe of Levi had thus a representative family in the choir. Their genealogy is given in 1 Chronicles 6:31-47. At the close of David’s reign the Levitical musicians numbered four thousand. 1 Chronicles 23:5.

V. 18. Second degree-The first rank of sacred musicians being those three famous persons named ver. 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 18. Their brethren of the second degree — The first rank or degree of sacred musicians was that of those three famous persons, named verse 17; the next consisted of these here mentioned. The porters — Who were to keep the doors of the tabernacle and courts, but withal were instructed in music, that when they were free from attendance upon their proper office, they might not be idle nor unprofitable in God’s house.

18. Their brethren of the second degree — Second in rank and dignity to the three chief musicians.

19-21. The singers were divided into three choirs, or companies: 1.) The three chiefs, who used cymbals of brass; 2.) Eight others played with psalteries on Alamoth; 3.) Six others played with harps on the Sheminith to excel. The words on Alamoth, and on the Sheminith, are of doubtful meaning. Some understand them as the names of musical instruments; others as the names of different tunes, or of different melodies. Alamoth means virgins, and Sheminith means the eighth, hence Keil explains on Alamoth, “after the manner of virgins, that is, in the soprano;” and on the Sheminith. “after the octave, that is, in bass.” Our acquaintance with the music of the ancient Hebrews is too limited to decide the meaning of these and kindred terms. These and similar words occur at the beginning of many of the psalms. To excel — Rather, to lead; to take the lead in the music.

V. 20. 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, ver. 21.

Verse 20. With psalteries on Alamoth] Some suppose that the word signifies virgins, or women singers, the persons mentioned here being appointed to accompany them with psalteries, and preside over them. The Vulgate says arcana cantabant, they sang secret things or mysteries; probably prophetic hymns.

Verse 20. With psalteries on Alamoth — Or, with Alamoth, which is thought by many to be the name of an instrument of music; or of a certain tune, or note, or part in music. Houbigant renders the words with psalteries, of a deeper sound. The certain signification of the expression is not now known.

19-21. The singers were divided into three choirs, or companies: 1.) The three chiefs, who used cymbals of brass; 2.) Eight others played with psalteries on Alamoth; 3.) Six others played with harps on the Sheminith to excel. The words on Alamoth, and on the Sheminith, are of doubtful meaning. Some understand them as the names of musical instruments; others as the names of different tunes, or of different melodies. Alamoth means virgins, and Sheminith means the eighth, hence Keil explains on Alamoth, “after the manner of virgins, that is, in the soprano;” and on the Sheminith. “after the octave, that is, in bass.” Our acquaintance with the music of the ancient Hebrews is too limited to decide the meaning of these and kindred terms. These and similar words occur at the beginning of many of the psalms. To excel — Rather, to lead; to take the lead in the music.

V. 21. 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 21. On the Sheminith] According to the Targum, this signifies an instrument that sounded an octave, or, according to others, an instrument with eight strings. The Syriac and Arabic have it, instruments to sing with daily, at the third, sixth, and ninth hour; the Vulgate, an octave, for a song of victory: some think the eighth band of the musicians is intended, who had the strongest and most sonorous voices; and that it is in this sense that shelomith and lenatstseach should be understood.

Verse 21. With harps on Sheminith — Some think Sheminith signifies a harp with eight strings. But perhaps, as was said of Alamoth, it might be the name of a tune, or note, or part in music. Or it might be the beginning of some psalm much used. Its signification is very doubtful, nor is it necessary to know it. To excel — The original word jxnl, lenatzeach, being derived from jxn, natzach, to overcome, is thought by Strigelius to signify an extension or elevation of the voice above all the rest.

19-21. The singers were divided into three choirs, or companies: 1.) The three chiefs, who used cymbals of brass; 2.) Eight others played with psalteries on Alamoth; 3.) Six others played with harps on the Sheminith to excel. The words on Alamoth, and on the Sheminith, are of doubtful meaning. Some understand them as the names of musical instruments; others as the names of different tunes, or of different melodies. Alamoth means virgins, and Sheminith means the eighth, hence Keil explains on Alamoth, “after the manner of virgins, that is, in the soprano;” and on the Sheminith. “after the octave, that is, in bass.” Our acquaintance with the music of the ancient Hebrews is too limited to decide the meaning of these and kindred terms. These and similar words occur at the beginning of many of the psalms. To excel — Rather, to lead; to take the lead in the music.

V. 22. 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 22. Chenaniah-he instructed about the song] This appears to have been the master singer; he gave the key and the time, for he presided acmb bemassa, in the elevation, probably meaning what is called pitching the tune, for he was skilful in music, and powerful in his voice, and well qualified to lead the band: be might have been precentor,

Verse 22. Chenaniah was for song — Or, as it may be translated, was for the carriage, namely, of the voice. He was the moderator of the music, instructing them when and how to lift up their voice, change their notes, or make stops. Accordingly, the following words tell us, he instructed about song — Or taught them how to sing; because he was skilful — Was a great artist in singing.

22. Chenaniah, chief of the Levites, was for song — Chenaniah was not chief of the Levitical singers, for we have just been told that Heman, Asaph, and Ethan, were the leaders in that department. Hence we regard the rendering for song as an error. The Hebrew is acmb, in the burden; that is, the burden of bearing the ark. In Numbers 4:15, the duty of bearing the sanctuary and its sacred vessels is expressly called “the burden (acm) of the sons of Kohath.” He instructed about the song — Rather, he gave instruction about the burden; that is, he gave the proper orders and instructions about the bearing of the ark. The whole verse should accordingly be rendered: Chenaniah, a prince of the Levites, was in charge of the burden; he gave instruction in respect to the burden, for he was skillful. David carefully guarded this time against carelessness and ignorance in the matter of removing the ark, by putting the matter in charge of a prince of the Levites who possessed the requisite knowledge and skill to superintend the responsible burden.

V. 23. 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 ver. 24, came after it.

Verse 23. Berechiah and Elkanah were doorkeepers — Were appointed to keep the door of the tent in which the ark was to be put and kept, that no unhallowed 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 profane hands: for which end these two went before the ark, as their other two brethren, mentioned in the close of verse 24, came after it that it might be guarded on all sides.

23. Doorkeepers for the ark — Whose duty it was to see that no one profanely touched the ark, or attempted, like the men of Beth-shemesh, (1 Samuel 6:19,) to uncover and look into it.

V. 26. 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 26. God helped the Levites] When they saw that God had made no breach among them, as he had in the case of Uzza, in gratitude for their preservation, and his acceptance of their labour, they sacrificed seven bullocks and seven rams.

Verse 26. God helped the Levites — Not only preserved them from committing any error, so that no plague was inflicted upon them as had happened to Uzza, but gave them strength to bear their burden, and encouraged them in their work with some comfortable sign of his presence with them, and approbation of them.

26. When God helped the Levites — By enabling them to remove the ark six paces without injury to any one. Comp. 2 Samuel 6:13. The death of Uzzah had inspired a fear that Jehovah might not again allow them to remove the ark at all, but as soon as this fear appears to be groundless they offer sacrifice to God.

V. 27. 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.

Verse 27. A robe of flue linen] A robe made of xwb buts, probably the tuft or beard of the Pinna Magna, a species of muscle found every where on the shores of the Mediterranean, growing sometimes, as I have seen, to a foot and a half in length. I have seen a pair of gloves made of this very rich stuff; the colour is a deep dark yellow, something inclining to what is called the lilac. The buts or byssus was not heard of in Israel before the time of David: after that it is frequently mentioned.

Verse 27. David was clothed with a robe of fine linen, also an ephod of linen — “David was clothed with a double garment, with a robe of fine linen, and with a linen ephod. These two garments are expressly distinguished in the account of the vestments of the high-priest, Exodus 29:5, and 28:4, 6, and 39:23. The fabric of them was different; the ephod was made of gold, blue, purple, scarlet; whereas the robe was formed all of blue. The shape of them was different; the ephod reaching only to the knees, the robe flowing down even to the very covering of the feet. The robe had no division in it throughout, but was made whole and round, with an opening in the middle of it, at the top; so that it was impossible any part of the body could be seen through it, especially as the ephod, on this occasion of David’s dancing, was thrown over it, and tied, probably, with a girdle, as the priest’s ephod always was. David clothed himself with these linen garments on this solemnity, both out of reverence to God, and for convenience, because they were cooler. It may be further observed, that this robe was worn by kings, their children, princes, priests, Levites, and prophets, when they appeared on any solemn occasion, and it covered their other garments: see 1 Samuel 28:14; 2 Samuel 13:8. David, therefore, dressed himself on this occasion with this long, flowing linen robe, instead of the robe of state proper to him as king of Israel, and which was made of richer materials; and hence he was scornfully insulted by Saul’s daughter, as uncovering himself as a king, and appearing in a habit wholly unworthy, as she thought, of his royal character and dignity.” See on 2 Samuel 6:20; Chandler’s Review, and Dodd.

27. The master of the song — Rather, prince of the burden. See note above on verse 22. With the singers — There is no with in the Hebrew, and the word singers is probably an interpolation, being a repetition from the previous line made by some ancient transcriber.

Verse 29. Michal-saw-David dancing-and she despised him] See this whole business explained 2 Samuel 6:20, &c., where David’s conduct is vindicated, and the nature of Michal’s disgrace and punishment hinted at, but all left to the reader’s determination.

I CHRONICLES

Ver. 29. David dancing and playing. From the sublime psalms which the king now sung, it appears that this was one of the most holy and joyful acts of David’s life. They are often incentives to rouse the enmity of cold hearted people, as in Michal’s unhappy temper, to despise the righteous because of the ardour and warmth of their devotion. And they who quote this text in favour of profane and carnal dancing, as is frequently done, grossly wrest the subject, and betray their own ignorance. See 2 Samuel 6.