1 Chronicles 13
The characteristic feature of this chapter is omitted in 2 Sam. 6. It is David's desire, once the kingdom had been established, to reunite the entire people not around himself but around the ark, the throne of God where the mercy seat was found. Here we see (1 Chron. 13:1-21And David consulted with the captains of thousands and hundreds, and with every leader. 2And David said unto all the congregation of Israel, If it seem good unto you, and that it be of the Lord our God, let us send abroad unto our brethren every where, that are left in all the land of Israel, and with them also to the priests and Levites which are in their cities and suburbs, that they may gather themselves unto us: (1 Chronicles 13:1‑2)) with what care the king gathers Israel together, with the priests and Levites, to bring back the ark from Kirjathjearim: he wants to have all the worshippers of the Lord for this, and he adds: "We inquired not of it in the days of Saul" (1 Chron. 13:33And let us bring again the ark of our God to us: for we inquired not at it in the days of Saul. (1 Chronicles 13:3)). How completely the ark had been forgotten under the preceding reign! From the time of its return from the hands of the Philistines, it surfaces only to demonstrate how little Saul had esteemed it (1 Sam. 14:18-1918And Saul said unto Ahiah, Bring hither the ark of God. For the ark of God was at that time with the children of Israel. 19And it came to pass, while Saul talked unto the priest, that the noise that was in the host of the Philistines went on and increased: and Saul said unto the priest, Withdraw thine hand. (1 Samuel 14:18‑19)).
In view of the great theme which is going to dominate the latter part of this book of Chronicles — the role of the priesthood in its relationship to the kingship — we need to be reminded here of the details of the ark's return and the mistake which David made. On this occasion we see David's ardent desire to find a place of rest for the throne of God, and how much he desired to find complete fellowship on part of the people in this. This desire was of God.
Nonetheless, whatever may be grace's designs, man shows himself weak to carry them out, and God takes care to reveal this to us here. If it were otherwise, we would find an infallible David in Chronicles, whereas God would rather show us His infallible counsels, brought to fruition in view of Christ of whom David is the type. And if God were not to mention any of David's failings here, it would be a dishonor to Christ, for He alone must appear as the Perfect Man, the King according to God's counsels.
However, God chooses an example of one of the less outstanding of David's errors for our instruction. He was filled with the desire to serve God and to associate the whole people with the glorification of His throne. Zion, the seat of the kingship according to God's counsels, in David's eyes was the only place for the ark to rest. All priestly service must have this ark as its center, and its presence was the sure basis for the kingdom's establishment according to God. David acknowledged these things and proclaimed them. Only one thing was lacking, insignificant in appearance but very serious in reality, and what a bitter experience that would instruct the king. The great outpouring of joy and praise accompanying the ark's return could not take the place of obedience to the Word of God. The former was excellent, the latter both necessary and obligatory. David might have excused the manner in which he brought back the ark by the fact that the sons of Gershom and Merari also had wagons to transport the tabernacle through the wilderness, with the exception, of course, of the vessels of the sanctuary. And besides, God had not opposed the Philistines' method when they had returned the ark on a new cart, nor had He even manifested His displeasure to them. Doubtless the Philistines, idolaters and strangers to what the law prescribed, had acted according to their conscience without even a thought of disobeying the Word of God which they did not know; but never does faith act according to the light of conscience, and David should have known this: faith always obeys the Word of God and is not to be separated from it.
This lapse of memory and, more probably still, the lack of importance he accorded to every iota of the Scriptures had two serious consequences. The first was for Uzza, struck down because the oxen had broken loose, prompting an unconsidered, profane action on his part; the second was for David who lost all that had filled his heart just a few moments previously: confidence, joy, and praise, and saw these replaced by fear, recrimination, indignation against God, and bitterness.
But the king's failure and its consequences for his moral state in no way changed the fulfillment of God's counsels. The Lord had chosen Zion; He had desired it for His habitation, His rest forever, and, in spite of all, He accomplishes His purposes of grace. David witnesses the blessings granted to Obed-Edom, when this latter might have, like Uzza, drawn upon himself the Lord's wrath by the least fault. Thus the king learns by experience that the God who had just revealed Himself as judge, though He is a holy God, is a God of grace: a prime subject of Chronicles, but it is vital to understand that it is a great evil to have but little esteem for His Word.
Do Christians consider this when, in order to serve God, in their often very real zeal they resort to all sorts of human expedients, similar to a new cart, and when they without any scruple whatever violate scriptural precepts that are often far more clear and important than that the ark had to be borne upon the priests' shoulders? Like with David, the closer one is to God, the more one is exposed to judgment if one does not give heed to His will as expressed in His Word.
Let us therefore ever consult it for all things; let us become familiar with it in a spirit of dependence and prayer so that we may not act contrary to its directions. Only let us remember that the more we know it, the more too we shall be held responsible to conform to it in every point. God may tolerate ignorance, although this also is sin necessitating a sacrifice (Lev. 5:17-1917And if a soul sin, and commit any of these things which are forbidden to be done by the commandments of the Lord; though he wist it not, yet is he guilty, and shall bear his iniquity. 18And he shall bring a ram without blemish out of the flock, with thy estimation, for a trespass offering, unto the priest: and the priest shall make an atonement for him concerning his ignorance wherein he erred and wist it not, and it shall be forgiven him. 19It is a trespass offering: he hath certainly trespassed against the Lord. (Leviticus 5:17‑19)), but He does not tolerate disobedience from those whom He honors with His favors. Sooner or later He punishes disobedience.