Read-Post Through the Bible

[daniel1212av]

1Ch 9:14-34 

We have here a further account of the good posture which the affairs of religion were put into immediately upon the return of the people out of Babylon. They had smarted for their former neglect of ordinances and under the late want of ordinances. Both these considerations made them very zealous and forward in setting up the worship of God among them; so they began their worship of God at the right end. Instances hereof we have here.

I. Before the house of the Lord was built they had the house of the tabernacle, a plain and movable tent, which they made use of in the mean time. Those that cannot yet reach to have a temple must not be without a tabernacle, but be thankful for that and make the best of it. Never let God's work be left undone for want of a place to do it in.

II. In allotting to the priests and Levites their respective employments, they had an eye to the model that was drawn up by David, and Samuel the seer, 1Ch_9:22. Samuel, in his time, had drawn the scheme of it, and laid the foundation, though the ark was then in obscurity, and David afterwards finished it, and both acted by immediate direction from God. Or David, as soon as he was anointed had this matter in his mind and consulted Samuel about it, though he was then in his troubles, and the plan was formed in concert between them. This perhaps had been little regarded for many ages; but now, after a long interruption, it was revived. In dividing the work, they observed these ancient land-marks.
III. The most of them dwelt at Jerusalem (1Ch_9:34), yet there were some that dwelt in the villages (1Ch_9:16, 1Ch_9:22), because, it may be, there was not yet room for them in Jerusalem. However they were employed in the service of the tabernacle (1Ch_9:25): They were to come after seven days from time to time. They had their week's attendance in their turns.

IV. Many of the Levites were employed as porters at the gates of the house of God, four chief porters (1Ch_9:26), and, under them, others, to the number of 212, 1Ch_9:22. They had the oversight of the gates (1Ch_9:23), were keepers of the thresholds, as in the margin (1Ch_9:19), and keepers of the entry. This seemed a mean office; and yet David would rather have it than dwell in the tents of wickedness, Psa_84:10. Their office was, 1. To open the doors of God's house every morning (1Ch_9:27) and shut them at night. 2. To keep off the unclean, and hinder those from thrusting in that were forbidden by the law. 3. To direct and introduce into the courts of the Lord those that came thither to worship, and to show them where to go and what to do, that they might not incur punishment. This required care, and diligence, and constant attendance. Ministers have work to do of this kind.

V. Here is one Phinehas, a son of Eleazar, that is said to be a ruler over them in time past (1Ch_9:20), not the famous high priest of that name, but (as is supposed) an eminent Levite, of whom it is here said that the Lord was with him, or (as the Chaldee reads it) the Word of the Lord was his helper - the eternal Word, who is Jehovah, the mighty one on whom help is laid.

VI. It is said of some of them that, because the charge was upon them, they lodged round about the house of God, 1Ch_9:27. It is good for ministers to be near their work, that they may give themselves wholly to it. The Levites pitched about the tabernacle when they marched through the wilderness. Then they were porters in one sense, bearing the burdens of the sanctuary, now porters in another sense, attending the gates and the doors - in both instances keeping the charge of the sanctuary.

VII. Every one knew his charge. Some were entrusted with the plate, the ministering vessels, to bring them in and out by tale, 1Ch_9:28. Others were appointed to prepare the fine flour, wine, oil, etc., 1Ch_9:29. Others, that were priests, made up the holy anointing oil, 1Ch_9:30. Others took care of the meat-offerings, 1Ch_9:31. Others of the show-bread, 1Ch_9:32. As in other great houses, so in God's house, the work is likely to be done well when every one knows the duty of his place and makes a business of it. God is the God of order: but that which is every body's work will be nobody's work.

VIII. The singers were employed in that work day and night, 1Ch_9:33. They were the chief fathers of the Levites that made a business of it, not mean singing-men, that made a trade of it. They remained in the chambers of the temple, that they might closely and constantly attend it, and were therefore excused from all other services. It should seem, some companies were continually singing, at least at stated hours, both day and night. Thus was God continually praised, as it is fit he should be who is continually doing good. Thus devout people might, at any hour, have assistance in their devotion. Thus was the temple a figure of the heavenly one, where they rest not day nor night from praising God, Rev_4:8. Blessed are those that dwell in thy house; they will be still praising thee. — Henry 

1Ch 9:35-44 
These verses are the very same with 1Ch_8:29-38, giving an account of the ancestors of Saul and the posterity of Jonathan. There it is the conclusion of the genealogy of Benjamin; here it is an introduction to the story of Saul. We take the repetition as we find it; but if we admit that there are in the originals, especially in these books, some errors of the transcribers, I should be tempted to think this repetition arose from a blunder. Some one, in copying out these genealogies, having written those words, 1Ch_9:34 (These dwelt in Jerusalem), cast his eye on the same words, 1Ch_8:28 (These dwelt in Jerusalem), and so went on with what followed there, instead of going on with what followed here; and, when he perceived his mistake, was loth to make a blot in his book, and so let it stand. We have a rule in our law, Redundans non nocet - Redundancies do no harm.

While truly problematic texts make up less than 0.0.5% (est.), and which mostly deal with numbers and names between duplicate accounts, we must yet deal with them. Reasonable  explanations are provided for most, and for the remainder it is possible and preferable that explanations exist for them that we presently see not. However, if the explanations offered by most apologists for these is true, that these were obvious copyist errors, deviating from the actual original text, then we may hold that while the canon of the 66 books of the Bible is closed (which selection and conclusion is not due to ecclesiastical decree but the manifest enduring power of the 66 books of Scripture among those who are begotten by the “word of truth”: Ja. 1:18; 1 Cor. 2:15; Heb. 5:14), the full canonization of every single word is an ongoing one, with only those texts which most seem to be truly contradictory, such as in  numerical discrepancies, being under scrutiny. And none of which alter doctrine (except that of full transmissive inerrancy).  Provided below are some sites which deal with alleged Bible discrepancies. I myself believe satisfactory explanations exist for all, possibly without minor copyists errors (in the best mss) being a cause.     http://www.muslimhope.com/BibleAnswers.htm
http://www.answering-islam.org/Bible/Contra/index.html  http://www.christian-thinktank.com/ http://www.tektonics.org/

[daniel1212av]

(1 Chr 10)  "Now the Philistines fought against Israel; and the men of Israel fled from before the Philistines, and fell down slain in mount Gilboa. {2} And the Philistines followed hard after Saul, and after his sons; and the Philistines slew Jonathan, and Abinadab, and Malchishua, the sons of Saul. {3} And the battle went sore against Saul, and the archers hit him, and he was wounded of the archers. {4} Then said Saul to his armourbearer, Draw thy sword, and thrust me through therewith; lest these uncircumcised come and abuse me. But his armourbearer would not; for he was sore afraid. So Saul took a sword, and fell upon it. {5} And when his armourbearer saw that Saul was dead, he fell likewise on the sword, and died. {6} So Saul died, and his three sons, and all his house died together. {7} And when all the men of Israel that were in the valley saw that they fled, and that Saul and his sons were dead, then they forsook their cities, and fled: and the Philistines came and dwelt in them.

{8} And it came to pass on the morrow, when the Philistines came to strip the slain, that they found Saul and his sons fallen in mount Gilboa. {9} And when they had stripped him, they took his head, and his armour, and sent into the land of the Philistines round about, to carry tidings unto their idols, and to the people. {10} And they put his armour in the house of their gods, and fastened his head in the temple of Dagon.

{11} And when all Jabeshgilead heard all that the Philistines had done to Saul, {12} They arose, all the valiant men, and took away the body of Saul, and the bodies of his sons, and brought them to Jabesh, and buried their bones under the oak in Jabesh, and fasted seven days. {13} So Saul died for his transgression which he committed against the LORD, even against the word of the LORD, which he kept not, and also for asking counsel of one that had a familiar spirit, to inquire of it; {14} And inquired not of the LORD: therefore he slew him, and turned the kingdom unto David the son of Jesse."

[daniel1212av]

1 Chronicles 10 -
A fatal battle between the Israelites and Philistines in Gilboa, in which Saul is mortally wounded, and has three sons slain, 1Ch_10:1-6. The Israelites being totally routed, the Philistines, coming to strip the dead, find Saul and has three sons among the slain; they cut off Saul’s head, and send it and his armor about the country to the idol temples; and then fix them up in the house of Dagon, 1Ch_10:7-10. The men of Jabesh-gilead come by night, and take away the bodies of Saul and has three sons, and bury them in Jabesh, 1Ch_10:11, 1Ch_10:12. The reason of Saul’s tragical death; the kingdom is transferred to David, 1Ch_10:13, 1Ch_10:14.

1 Chronicles 10 -
The design of Ezra, in these books of the Chronicles, was to preserve the records of the house of David, which, though much sunk and lessened in a common eye by the captivity, yet grew more and more illustrious in the eyes of those that lived by faith by the nearer approach of the Son of David. And therefore he repeats, not the history of Saul's reign, but only of his death, by which way was made for David to the throne. In this chapter we have,  I. The fatal rout which the Philistines gave to Saul's army, and the fatal stroke which he gave himself (1Ch_10:1-7).  II. The Philistines' triumph therein (1Ch_10:8-10).  III. The respect which the men of Jabesh-Gilead showed the royal corpse (1Ch_10:11, 1Ch_10:12).  IV. The reason of Saul's rejection (1Ch_10:13, 1Ch_10:14). — Henry 

1Ch 10:1-7 -

This account of Saul's death is the same with that which we had, 1Sa_31:1, etc. We need not repeat the exposition of it. Only let us observe,

1. Princes sin and the people suffer for it. It was a bad time with Israel when they fled before the Philistines and fell down slain (1Ch_10:1), when they quitted their cities, and the Philistines came and dwelt in them, 1Ch_10:7. We do not find that they were at this time guilty of idolatry, as they had been before, in the days of the judges, and were afterwards, in the days of the kings. Samuel had reformed them, and they were reformed: and yet they are thus given to the spoil and to the robbers. No doubt there was enough in them to deserve this judgment; but that which divine Justice had chiefly an eye to was the sin of Saul. Note, Princes and great men should in a special manner take heed of provoking God's wrath; for, if they kindle that fire, they know not how many may be consumed by it for their sakes.

2. Parents sin and the children suffer for it. When the measure of Saul's iniquity was full, and his day came to fall (which David foresaw, 1Sa_26:10), he not only descended into battle and perished himself, but his sons (all but Ishbosheth) perished with him, and Jonathan among the rest, that gracious, generous man; for all things come alike to all. Thus was the iniquity of the fathers visited upon the children, and they fell as parts of the condemned father. Note, Those that love their seed must leave their sins, lest they perish not alone in their iniquity, but bring ruin on their families with themselves, or entail a curse upon them when they are gone.

3. Sinners sin and at length suffer for it themselves, though they be long reprieved; for, although sentence be not executed speedily, it will be executed. It was so upon Saul; and the manner of his fall was such as, in various particulars, answered to his sin.

(1.) He had thrown a javelin more than once at David, and missed him; but the archers hit him, and he was wounded of the archers.

(2.) He had commanded Doeg to slay the priests of the Lord; and now, in despair, he commands his armour-bearer to draw his sword and thrust him through.

(3.) He had disobeyed the command of God in not destroying the Amalekites, and his armour-bearer disobeys him in not destroying him.

(4.) He that was the murderer of the priests is justly left to himself to be his own murderer; and his family is cut off who cut off the city of the priests. See, and say, The Lord is righteous. — Henry 

 1Ch 10:8-14 -

Here, I. From the triumph of the Philistines over the body of Saul we may learn,

1. That the greater dignity men are advanced to the greater disgrace they are in danger of falling into. Saul's dead body, because he was king, was abused more than any other of the slain. Advancement makes men a mark for malice.

2. That, if we give not to God the glory of our successes, even the Philistines will rise up in judgment against us and condemn us; for, when they had obtained a victory over Saul, they sent tidings to their idols - poor idols, that knew not what was done a few miles off till the tidings were brought to them, nor then either! They also put Saul's armour in the house of their gods, 1Ch_10:10. Shall Dagon have so honourable a share in their triumphs and the true and living God be forgotten in ours?

II. From the triumph of the men of Jabesh-Gilead in the rescue of the bodies of Saul and his sons we learn that there is a respect due to the remains of the deceased, especially of deceased princes. We are not to enquire concerning the eternal state; that must be left to God: but we must treat the dead body as those who remember it has been united to an immortal soul and must be so again.

III. From the triumphs of divine Justice in the ruin of Saul we may learn, 1. That the sin of sinners will certainly find them out, sooner or later: Saul died for his transgression.

 2. That no man's greatness can exempt him from the judgments of God.

3. Disobedience is a killing thing. Saul died for not keeping the word of the Lord, by which he was ordered to destroy the Amalekites. 4. Consulting with witches is a sin that fills the measure of iniquity as soon as any thing. Saul enquired of one that had a familiar spirit, and enquired not of the Lord, therefore he slew him, 1Ch_10:13, 1Ch_10:14. Saul slew himself, and yet it is said, God slew him. What is done by wicked hands is yet done by the determinate counsel and foreknowledge of God. Those that abandon themselves to the devil shall be abandoned to him; so shall their doom be. It is said (1Sa_28:6) that Saul did enquire of the Lord and he answered him not: but here it is said, Saul did not enquire of God; for he did not till he was brought to the last extremity, and then it was too late. — Henry 

[daniel1212av]

(1 Chr 11)  "Then all Israel gathered themselves to David unto Hebron, saying, Behold, we are thy bone and thy flesh. {2} And moreover in time past, even when Saul was king, thou wast he that leddest out and broughtest in Israel: and the LORD thy God said unto thee, Thou shalt feed my people Israel, and thou shalt be ruler over my people Israel. {3} Therefore came all the elders of Israel to the king to Hebron; and David made a covenant with them in Hebron before the LORD; and they anointed David king over Israel, according to the word of the LORD by Samuel. {4} And David and all Israel went to Jerusalem, which is Jebus; where the Jebusites were, the inhabitants of the land. {5} And the inhabitants of Jebus said to David, Thou shalt not come hither. Nevertheless David took the castle of Zion, which is the city of David. {6} And David said, Whosoever smiteth the Jebusites first shall be chief and captain. So Joab the son of Zeruiah went first up, and was chief. {7} And David dwelt in the castle; therefore they called it the city of David. {8} And he built the city round about, even from Millo round about: and Joab repaired the rest of the city. {9} So David waxed greater and greater: for the LORD of hosts was with him.

{10} These also are the chief of the mighty men whom David had, who strengthened themselves with him in his kingdom, and with all Israel, to make him king, according to the word of the LORD concerning Israel. {11} And this is the number of the mighty men whom David had; Jashobeam, an Hachmonite, the chief of the captains: he lifted up his spear against three hundred slain by him at one time. {12} And after him was Eleazar the son of Dodo, the Ahohite, who was one of the three mighties. {13} He was with David at Pasdammim, and there the Philistines were gathered together to battle, where was a parcel of ground full of barley; and the people fled from before the Philistines. {14} And they set themselves in the midst of that parcel, and delivered it, and slew the Philistines; and the LORD saved them by a great deliverance. {15} Now three of the thirty captains went down to the rock to David, into the cave of Adullam; and the host of the Philistines encamped in the valley of Rephaim. {16} And David was then in the hold, and the Philistines' garrison was then at Bethlehem. {17} And David longed, and said, Oh that one would give me drink of the water of the well of Bethlehem, that is at the gate! {18} And the three brake through the host of the Philistines, and drew water out of the well of Bethlehem, that was by the gate, and took it, and brought it to David: but David would not drink of it, but poured it out to the LORD, {19} And said, My God forbid it me, that I should do this thing: shall I drink the blood of these men that have put their lives in jeopardy? for with the jeopardy of their lives they brought it. Therefore he would not drink it. These things did these three mightiest. {20} And Abishai the brother of Joab, he was chief of the three: for lifting up his spear against three hundred, he slew them, and had a name among the three. {21} Of the three, he was more honourable than the two; for he was their captain: howbeit he attained not to the first three. {22} Benaiah the son of Jehoiada, the son of a valiant man of Kabzeel, who had done many acts; he slew two lionlike men of Moab: also he went down and slew a lion in a pit in a snowy day. {23} And he slew an Egyptian, a man of great stature, five cubits high; and in the Egyptian's hand was a spear like a weaver's beam; and he went down to him with a staff, and plucked the spear out of the Egyptian's hand, and slew him with his own spear. {24} These things did Benaiah the son of Jehoiada, and had the name among the three mighties. {25} Behold, he was honourable among the thirty, but attained not to the first three: and David set him over his guard.

{26} Also the valiant men of the armies were, Asahel the brother of Joab, Elhanan the son of Dodo of Bethlehem, {27} Shammoth the Harorite, Helez the Pelonite, {28} Ira the son of Ikkesh the Tekoite, Abiezer the Antothite, {29} Sibbecai the Hushathite, Ilai the Ahohite, {30} Maharai the Netophathite, Heled the son of Baanah the Netophathite, {31} Ithai the son of Ribai of Gibeah, that pertained to the children of Benjamin, Benaiah the Pirathonite, {32} Hurai of the brooks of Gaash, Abiel the Arbathite, {33} Azmaveth the Baharumite, Eliahba the Shaalbonite, {34} The sons of Hashem the Gizonite, Jonathan the son of Shage the Hararite, {35} Ahiam the son of Sacar the Hararite, Eliphal the son of Ur, {36} Hepher the Mecherathite, Ahijah the Pelonite, {37} Hezro the Carmelite, Naarai the son of Ezbai, {38} Joel the brother of Nathan, Mibhar the son of Haggeri, {39} Zelek the Ammonite, Naharai the Berothite, the armourbearer of Joab the son of Zeruiah, {40} Ira the Ithrite, Gareb the Ithrite, {41} Uriah the Hittite, Zabad the son of Ahlai, {42} Adina the son of Shiza the Reubenite, a captain of the Reubenites, and thirty with him, {43} Hanan the son of Maachah, and Joshaphat the Mithnite, {44} Uzzia the Ashterathite, Shama and Jehiel the sons of Hothan the Aroerite, {45} Jediael the son of Shimri, and Joha his brother, the Tizite, {46} Eliel the Mahavite, and Jeribai, and Joshaviah, the sons of Elnaam, and Ithmah the Moabite, {47} Eliel, and Obed, and Jasiel the Mesobaite."

[daniel1212av]

1 Chronicles 11 -
David is anointed king in Hebron, 1Ch_11:1-3. He wars against the Jebusites, and takes their city, 1Ch_11:4-9. An account of David’s three mightiest heroes; and particularly of their hazardous exploit in bringing water from the well of Beth-lehem, 1Ch_11:10-19. A list of the rest, and an account of their acts, vv. 20-47. — Clarke 

1Ch 11:1-9 
David was brought to possess the throne of Israel after he had reigned seven years in Hebron, over Judah only. God's counsels will be fulfilled at last, whatever difficulties lie in the way. The way to be truly great, is to be really useful, to devote all our talents to the Lord. — MHCC

1Ch 11:1-9 

David is here brought to the possession.

I. Of the throne of Israel, after he had reigned seven years in Hebron, over Judah only. In consideration of his relation to them (1Ch_11:1), his former good services, and especially the divine designation (1Ch_11:2), they anointed him their king: he covenanted to protect them, and they to bear faith and true allegiance to him, 1Ch_11:3. Observe,

1. God's counsels will be fulfilled at last, whatever difficulties lie in the way. If God had said, David shall rule, it is in vain to oppose it.

2. Men that have long stood in their own light, when they have long wearied themselves with their lying vanities, it is to be hoped, will understand the things that belong to their peace and return to their own mercies.

3. Between prince and people there is an original contract, which both ought religiously to observe. If ever any prince might have claimed an absolute despotic power, David might, and might as safely as any have been entrusted with it; and yet he made a covenant with the people, took the coronation-oath, to rule by law.

II. Of the strong-hold of Zion, which was held by the Jebusites till David's time. Whether David had a particular eye upon it as a place fit to make a royal city, or whether he had a promise of it from God, it seems that one of his first exploits was to make himself master of that fort; and, when he had it, he called it the city of David, 1Ch_11:7. To this reference is had, Psa_2:6. I have set my king upon my holy hill of Zion. See here what quickens and engages resolution in great undertakings.

1. Opposition. When the Jebusites set David at defiance, and said, Thou shalt not come hither. he resolved to force it, whatever it cost him. 2. Prospect of preferment. When David proposed to give the general's place to him that would lead the attack upon the castle of Zion, Joab was fired with the proposal, and he went up first, and was chief. It has been said, “Take away honour out of the soldier's eye and you cut off the spurs from his heels.” — Henry 

1Ch 11:10-47 
An account is given of David's worthies, the great men who served him. Yet David reckoned his success, not as from the mighty men that were with him, but from the mighty God, whose presence is all in all. In strengthening him, they strengthened themselves and their own interest, for his advancement was theirs. We shall gain by what we do in our places for the support of the kingdom of the Son of David; and those that are faithful to Him, shall find their names registered much more to their honour, than these are in the records of fame. — MHCC


1Ch 11:10-47 

We have here an account of David's worthies, the great men of his time that served him and were preferred by him. The first edition of this catalogue we had, 2Sa_23:8, etc. This is much the same, only that those named here from 1Ch_11:41 to the end are added. Observe,

I. The connexion of this catalogue with that which is said concerning David, 1Ch_11:9. 1. David waxed greater and greater, and these were his mighty men. Much of the strength and honour of great men is borrowed from their servants and depends upon them, which cannot but somewhat diminish pomp and power in the opinion of those that are wise. David is great because he has great men about him; take these away, and he is where he was.

2. The Lord of hosts was with him, and these were the mighty men which he had. God was with him and wrought for him, but by men and means and the use of second causes. By this it appeared that God was with him, that he inclined the hearts of those to come over to him that were able to serve his interest. As, if God be for us none can be against us, so, if God be for us, all shall be for us that we have occasion for. Yet David ascribed his success and increase, not to the hosts he had, but to the Lord of hosts, not to the mighty men that were with him, but to the mighty God whose presence with us is all in all.

II. The title of this catalogue (1Ch_11:10): These are the men who strengthened themselves with him. In strengthening him they strengthened themselves and their own interest; for his advancement was theirs. What we do in our places for the support of the kingdom of the Son of David we shall be gainers by. In strengthening it we strengthen ourselves. It may be read, They held strongly with him and with all Israel. Note, When God has work to do he will not want fit instruments to do it with. If it be work that requires mighty men, mighty men shall either be found or made to effect it, according to the word of the Lord.

III. That which made all these men honourable was the good service that they did to their king and country; they helped to make David king (1Ch_11:10) - a good work. They slew the Philistines, and other public enemies, and were instrumental to save Israel. Note, The way to be great is to do good. Nor did they gain this honour without labour and the hazard of their lives. The honours of Christ's kingdom are prepared for those that fight the good fight of faith, that labour and suffer, and are willing to venture all, even life itself, for Christ and a good conscience. It is by a patient continuance in well-doing that we must seek for glory, and honour, and immortality; and those that are faithful to the Son of David shall find their names registered and enrolled much more to their honour than these are in the records of fame.
IV. Among all the great exploits of David's mighty men, here is nothing great mentioned concerning David himself but his pouring out water before the Lord which he had longed for, 1Ch_11:18, 1Ch_11:19. Four very honourable dispositions of David appeared in that action, which, for aught I know, made it as great as any of the achievements of those worthies.

1. Repentance for his own weakness. It is really an honour to a man, when he is made sensible that he has said or done any thing unadvisedly, to unsay it and undo it again by repentance, as it is a shame to a man when he has said or done amiss to stand to it.

2. Denial of his own appetite. He longed for the water of the well of Bethlehem; but, when he had it, he would not drink it, because he would not so far humour himself and gratify a foolish fancy. He that has such a rule as this over his own spirit is better than the mighty. It is an honour to a man to have the command of himself; but he that will command himself must sometimes cross himself.

3. Devotion towards God. That water which he thought too good, too precious, for his own drinking, he poured out to the Lord for a drink offering. If we have any thing better than another, let God be honoured with it, who is the best, and should have the best.

4. Tenderness of his servants. It put him into the greatest confusion imaginable to think that three brave men should hazard their lives to fetch water for him. In his account it turns the water into blood. It is the honour of great men not to be prodigal of the blood of those they employ, but, in all the commands they give them, to put their own souls into their souls' stead.

V. In the wonderful achievements of these heroes the power of God must be acknowledged. How could one slay 300 and another the same number (1Ch_11:11, 1Ch_11:20), another two lion-like men (1Ch_11:22), and another an Egyptian giant (1Ch_11:23), if they had not had the extraordinary presence of God with them, according to that promise, Jos_23:10, One man of you shall chase a thousand, for the Lord your God fighteth for you?

VI. One of these worthies is said to be an Ammonite (1Ch_11:39), another a Moabite (1Ch_11:46), and yet the law was that an Ammonite and a Moabite should not enter into the congregation of the Lord, Deu_23:3. These, it is likely, had approved themselves so hearty for the interest of Israel that in their case it was thought fit to dispense with that law, and the rather because it was an indication that the Son of David would have worthies among the Gentiles: with him there is neither Greek nor Jew. — Henry

[daniel1212av]

(1 Chr 12)  "Now these are they that came to David to Ziklag, while he yet kept himself close because of Saul the son of Kish: and they were among the mighty men, helpers of the war. {2} They were armed with bows, and could use both the right hand and the left in hurling stones and shooting arrows out of a bow, even of Saul's brethren of Benjamin. {3} The chief was Ahiezer, then Joash, the sons of Shemaah the Gibeathite; and Jeziel, and Pelet, the sons of Azmaveth; and Berachah, and Jehu the Antothite, {4} And Ismaiah the Gibeonite, a mighty man among the thirty, and over the thirty; and Jeremiah, and Jahaziel, and Johanan, and Josabad the Gederathite, {5} Eluzai, and Jerimoth, and Bealiah, and Shemariah, and Shephatiah the Haruphite, {6} Elkanah, and Jesiah, and Azareel, and Joezer, and Jashobeam, the Korhites, {7} And Joelah, and Zebadiah, the sons of Jeroham of Gedor. {8} And of the Gadites there separated themselves unto David into the hold to the wilderness men of might, and men of war fit for the battle, that could handle shield and buckler, whose faces were like the faces of lions, and were as swift as the roes upon the mountains; {9} Ezer the first, Obadiah the second, Eliab the third, {10} Mishmannah the fourth, Jeremiah the fifth, {11} Attai the sixth, Eliel the seventh, {12} Johanan the eighth, Elzabad the ninth, {13} Jeremiah the tenth, Machbanai the eleventh. {14} These were of the sons of Gad, captains of the host: one of the least was over an hundred, and the greatest over a thousand. {15} These are they that went over Jordan in the first month, when it had overflown all his banks; and they put to flight all them of the valleys, both toward the east, and toward the west. {16} And there came of the children of Benjamin and Judah to the hold unto David. {17} And David went out to meet them, and answered and said unto them, If ye be come peaceably unto me to help me, mine heart shall be knit unto you: but if ye be come to betray me to mine enemies, seeing there is no wrong in mine hands, the God of our fathers look thereon, and rebuke it. {18} Then the spirit came upon Amasai, who was chief of the captains, and he said, Thine are we, David, and on thy side, thou son of Jesse: peace, peace be unto thee, and peace be to thine helpers; for thy God helpeth thee. Then David received them, and made them captains of the band. {19} And there fell some of Manasseh to David, when he came with the Philistines against Saul to battle: but they helped them not: for the lords of the Philistines upon advisement sent him away, saying, He will fall to his master Saul to the jeopardy of our heads. {20} As he went to Ziklag, there fell to him of Manasseh, Adnah, and Jozabad, and Jediael, and Michael, and Jozabad, and Elihu, and Zilthai, captains of the thousands that were of Manasseh. {21} And they helped David against the band of the rovers: for they were all mighty men of valour, and were captains in the host. {22} For at that time day by day there came to David to help him, until it was a great host, like the host of God.

{23} And these are the numbers of the bands that were ready armed to the war, and came to David to Hebron, to turn the kingdom of Saul to him, according to the word of the LORD. {24} The children of Judah that bare shield and spear were six thousand and eight hundred, ready armed to the war. {25} Of the children of Simeon, mighty men of valour for the war, seven thousand and one hundred. {26} Of the children of Levi four thousand and six hundred. {27} And Jehoiada was the leader of the Aaronites, and with him were three thousand and seven hundred; {28} And Zadok, a young man mighty of valour, and of his father's house twenty and two captains. {29} And of the children of Benjamin, the kindred of Saul, three thousand: for hitherto the greatest part of them had kept the ward of the house of Saul. {30} And of the children of Ephraim twenty thousand and eight hundred, mighty men of valour, famous throughout the house of their fathers. {31} And of the half tribe of Manasseh eighteen thousand, which were expressed by name, to come and make David king. {32} And of the children of Issachar, which were men that had understanding of the times, to know what Israel ought to do; the heads of them were two hundred; and all their brethren were at their commandment. {33} Of Zebulun, such as went forth to battle, expert in war, with all instruments of war, fifty thousand, which could keep rank: they were not of double heart. {34} And of Naphtali a thousand captains, and with them with shield and spear thirty and seven thousand. {35} And of the Danites expert in war twenty and eight thousand and six hundred. {36} And of Asher, such as went forth to battle, expert in war, forty thousand. {37} And on the other side of Jordan, of the Reubenites, and the Gadites, and of the half tribe of Manasseh, with all manner of instruments of war for the battle, an hundred and twenty thousand. {38} All these men of war, that could keep rank, came with a perfect heart to Hebron, to make David king over all Israel: and all the rest also of Israel were of one heart to make David king. {39} And there they were with David three days, eating and drinking: for their brethren had prepared for them. {40} Moreover they that were nigh them, even unto Issachar and Zebulun and Naphtali, brought bread on asses, and on camels, and on mules, and on oxen, and meat, meal, cakes of figs, and bunches of raisins, and wine, and oil, and oxen, and sheep abundantly: for there was joy in Israel."

[daniel1212av]

1 Chronicles 12 -
The different persons, captains, etc., who joined themselves to David at Ziklag, vv. 1-22. Those who joined him at Hebron, out of the different tribes; Judah, Simeon, Levi, the house of Aaron, Benjamin, Ephraim, Manasseh, Issachar, Zebulun, Naphtali, Dan, Asher, Reuben, etc., to the amount of a hundred and twenty thousand, 1Ch_12:23-37. Their unanimity, and the provisions they brought for his support, 1Ch_12:38-40. — Clarke 

1 Chronicles 12 -
What the mighty men did towards making David king we read in the foregoing chapter. Here we are told what the many did towards it. It was not all at once, but gradually, that David ascended the throne. His kingdom was to last; and therefore, like fruits that keep longest, it ripened slowly. After he had long waited for the vacancy of the throne, it was at two steps and those above seven years distant, that he ascended it. Now we are here told,  I. What help came in to him to Ziklag, to make him king of Judah (v. 1-22).  II. What help came in to him in Hebron, to make him king over all Israel, above seven years after (v. 23-40). — Henry 

1Ch 12:1-22 
Here is an account of those who appeared and acted as David's friends, while he was persecuted. No difficulties or dangers should keep the sinner from coming to the Savior, nor drive the believer from the path of duty. Those who break through, and overcome in these attempts, will find abundant recompence. From the words of Amasai we may learn how to testify our affection and allegiance to the Lord Jesus; his we must be throughly; on his side we must be forward to appear and act. If we are under the influence of the Spirit, we shall desire to have our lot among them, and to declare ourselves on their side; if in faith and love we embrace the cause of Christ, he will receive, employ, and advance us. — MHCC

1Ch 12:1-22 

We have here an account of those that appeared and acted as David's friends, upon the death of Saul, to bring about the revolution. All the forces he had, while he was persecuted, was but 600 men, who served for his guards; but, when the time had come that he must begin to act offensively, Providence brought in more to his assistance. Even while he kept himself close, because of Saul (1Ch_12:1), while he did not appear, to invite or encourage his friends and well-wishers to come in to him (not foreseeing that the death of Saul was so near), God was inclining and preparing them to come over to him with seasonable succours. Those that trust God to do his work for them in his own way and time shall find his providence outdoing all their forecast and contrivance. The war was God's, and he found out helpers of the war, whose forwardness to act for the man God designed for the government is here recorded to their honour.

I. Some, even of Saul's brethren, of the tribe of Benjamin, and a-kin to him, came over to David, 1Ch_12:2. What moved them to it we are not told. Probably a generous indignation at the base treatment which Saul, one of their tribe, gave him, animated them to appear the more vigorously for him, that the guilt and reproach of it might not lie upon them. These Benjamites are described to be men of great dexterity, that were trained up in shooting and slinging, and used both hands alike - ingenious active men; a few of these might do David a great deal of service. Several of the leading men of them are here named. See Jdg_20:16.

II. Some of the tribe of Gad, though seated on the other side Jordan, had such a conviction of David's title to the government, and fitness for it, that they separated themselves from their brethren (a laudable separation it was) to go to David, though he was in the hold in the wilderness (1Ch_12:8 ), probably some of his strong holds in the wilderness of Engedi. They were but few, eleven in all, here named, but they added much to David's strength. Those that had hitherto come in to his assistance were most of them men of broken fortunes, distressed, discontented, and soldiers of fortune, that came to him rather for protection than to do him any service, 1Sa_22:2. But these Gadites were brave men, men of war, and fit for the battle, 1Ch_12:8. For, 1. They were able-bodied men, men of incredible swiftness, not to fly from, but to fly upon, the enemy, and to pursue the scattered forces. In this they were as swift as the roes upon the mountains, so that no man could escape from them; and yet they had faces like the faces of lions, so that no man could out-fight them. 2. They were disciplined men, trained up to military exercises; they could handle shield and buckler, use both offensive and defensive weapons. 3. They were officers of the militia in their own tribe (1Ch_12:14), so that though they did not bring soldiers with them they had them at command, hundreds, thousands.

4. They were daring men, that could break through the greatest difficulties. Upon some expedition or other, perhaps this to David, they swam over the Jordan, when it overflowed all its banks, 1Ch_12:15. Those are fit to be employed in the cause of God that can venture thus in a dependence upon the divine protection.

5. They were men that would go through with the business they engaged in. What enemies those were that they met with in the valleys, when they had passed Jordan, does not appear; but they put them to flight with their lion-like faces, and pursued them with matchless fury, both towards the east and towards the west; which way soever they turned, they followed their blow, and did not do their work by halves.

III. Some of Judah and Benjamin came to him, 1Ch_12:16. Their leader was Amasai, whether the same with that Amasa that afterwards sided with Absalom (2Sa_17:25) or no does not appear. Now here we have,

1. David's prudent treaty with them, 1Ch_12:17. He was surprised to see them, and could not but conceive some jealousy of the intentions of their coming, having been so often in danger by the treachery of the men of Ziph and the men of Keilah, who yet were all men of Judah. He might well be timorous whose life was so much struck at; he might well be suspicious who had been deceived in so many that he said, in his haste, All men are liars. No marvel that he meets these men of Judah with caution. Observe,

(1.) How he puts the matter to themselves, how fairly he deals with them. As they are, they shall find him; so shall all that deal with the Son of David.

[1.] If they be faithful and honourable, he will be their rewarder: “If you have come peaceably unto me, to help me, though you have come late and have left me exposed a great while, though you bring no great strength with you to turn the scale for me, yet I will thankfully accept your good-will, and my heart shall be knit unto you; I will love you and honour you, and do you all the kindness I can.” Affection, respect, and service, that are cordial and sincere, will find favour with a good man, as they do with a good God, though clogged with infirmities, and turning to no great account. But,

[2.] If they be false, and come to betray him into the hands of Saul, under colour of friendship, he leaves them to God to be their avenger, as he is, and will be, of every thing that is treacherous and perfidious. Never was man more violently run upon, and run down, than David was (except the Son of David himself), and yet he had the testimony of his conscience that there was no wrong in his hands. He meant no harm to any man, which was his rejoicing in the day of evil, and enabled him, when he feared treachery, to commit his cause to him that judges righteously. He will not be judge in his own cause, though a wise man, nor avenge himself, though a man of valour; but let the righteous God, who hath said, Vengeance is mine, do both. The God of our fathers look thereon and rebuke it.

(2.) In this appeal observe,

[1.] He calls God the God of our fathers, both his fathers and theirs. Thus he reminded them not to deal ill with him; for they were both descendants from the same patriarchs, and both dependents on the same God. Thus he encouraged himself to believe that God would right him if he should be abused; for he was the God of his fathers and therefore a blessing was entailed on him, and a God to all Israel and therefore not only a Judge to all the earth, but particularly concerned in determining controversies between contesting Israelites.

[2.] He does not imprecate any fearful judgement upon them, though they should deal treacherously, but very modestly refers his cause to the divine wisdom and justice: The Lord look thereon, and judge as he sees (for he sees men's hearts), and rebuke it. It becomes those that appeal to God to express themselves with great temper and moderation; for the wrath of man works not the righteousness of God.

2. Their hearty closure with him, 1Ch_12:18. Amasai was their spokesman, on whom the Spirit of the Lord came, not a spirit of prophecy, but a spirit of wisdom and resolution, according to the occasion, putting words into his mouth, unpremeditated, which were proper both to give David satisfaction and to animate those that accompanied him. Nothing could be said finer, more lively, or more pertinent to the occasion. For himself and all his associates,

[daniel1212av]

(1.) He professed a very cordial adherence to David, and his interest, against all that opposed him, and a resolution to stand by him with the hazard of all that was dear to him: Thine are we, David, and on thy side, thou son of Jesse. In calling him son of Jesse they reminded themselves that he was lineally descended from Nahshon and Salmon, who in their days were princes of the tribe of Judah. Saul called him so in disdain (1Sa_20:27; 1Sa_22:7), but they looked upon it as his honour. They were convinced that God was on his side; and therefore, Thine are we, David, and on thy side. It is good, if we must side, to side with those that side with God and have God with them.

(2.) He wished prosperity to David and his cause, not drinking a health, but praying for peace to him and all his friends and well-wishers: “Peace, peace, be unto thee, all the good thy heart desires, and peace be to thy helpers, among whom we desire to be reckoned, that peace may be on us.”

(3.) He assured him of help from heaven: “For thy God helpeth thee; therefore we wish peace may be, and therefore we doubt not but peace shall be, to thee and thy helpers. God is thy God, and those that have him for their God no doubt have him for their helper in every time of need and danger.” From these expressions of Amasai we may take instruction how to testify our affection and allegiance to the Lord Jesus. His we must be without reservation or power of revocation. On his side we must be forward to appear and act. To his interest we must be hearty well-wishers: “Hosanna! prosperity to his gospel and kingdom;” for his God helpeth him, and will till he shall have put down all opposing rule, principality, and power.

3. David's cheerful acceptance of them into his interest and friendship. Charity and honour teach us to let fall our jealousies as soon as satisfaction is given us: David received them, and preferred them to be captains of the band.

IV. Some of Manasseh likewise joined with him, v. 19. Providence gave them a fair opportunity to do so when he and his men marched through their country upon this occasion. Achish took David with him when he went out to fight with Saul; but the lords of the Philistines obliged him to withdraw. We have the story, 1Sa_29:4, etc. In his return some great men of Manasseh, who had no heart to join with Saul against the Philistines struck in with David, and very seasonably, to help him against the band of Amelekites who plundered Ziklag; they were not many, but they were all mighty men and did David good service upon that occasion, 1 Sa. 30. See how Providence provides. David's interest grew strangely just when he had occasion to make use of it, 1Ch_12:22. Auxiliary forces flocked in daily, till he had a great host. When the promise comes to the birth, leave it to God to find strength to bring forth. — Henry 

1Ch 12:23-40 

We have here an account of those who were active in perfecting the settlement of David upon the throne, after the death of Ishbosheth. We read (1Ch_11:1, and before 2Sa_5:1) that all the tribes of Israel came, either themselves or by their representatives, to Hebron, to make David king; now here we have an account of the quota which every tribe brought in ready armed to the war, in case there should be any opposition, 1Ch_12:23. We may observe here,

I. That those tribes that lived nearest brought the fewest - Judah but 6800 (1Ch_12:24), Simeon but 7100 (1Ch_12:25); whereas Zebulun, that lay remote, brought 50,000, Asher 40,000, and the two tribes and a half on the other side Jordan 120,000. Not as if the next adjacent tribes were cold in the cause; but they showed as much of their prudence in bringing few, since all the rest lay so near within call, as the others did of their zeal in bringing so many. The men of Judah had enough to do to entertain those that came from afar.

II. The Levites themselves, and the priests (called here the Aaronites), appeared very hearty in this cause, and were ready, if there were occasion, to fight for David, as well as pray for him, because they knew he was called of God to the government, 1Ch_12:26-28.

III. Even some of the kindred of Saul came over to David (1Ch_12:29), not so many as of the other tribes, because a foolish affection for their own tribe, and a jealousy for the honour of it, kept many of them long in the sinking interest of Saul's family. Kindred should never over-rule conscience. Call no man Father to this extent, but God only.

IV. It is said of most of these that they were mighty men of valour (1Ch_12:25, 1Ch_12:28, 1Ch_12:30), of others that they were expert in war (1Ch_12:35, 1Ch_12:36), and of them all that they could keep rank, 1Ch_12:38. They had a great deal of martial fire, and yet were governable and subject to the rules of order - warm hearts but cool heads.

V. Some were so considerate as to bring with them arms, and all instruments for war (1Ch_12:24, 1Ch_12:33, 1Ch_12:37), for how could they think that David should be able to furnish them?

VI. The men of Issachar were the fewest af all, only 200, and yet as serviceable to David's interest as those that brought in the greatest numbers, these few being in effect the whole tribe. For,

1. They were men of great skill above any of their neighbours, men that had understanding of the times, to know what Israel ought to do. They understood the natural times, could discern the face of the sky, were weather-wise, could advise their neighbours in the proper times for ploughing, sowing reaping, etc. Or the ceremonial times, the times appointed for the solemn feasts; therefore they are said to call the people to the mountain (Deu_33:19), for almanacs were not then so common as now. Or, rather, the political times; they understood public affairs, the temper of the nation, and the tendencies of the present events. It is the periphrasis of statesmen that they know the times, Esth. 1. 13. Those of that tribe were greatly intent on public affairs, had good intelligence from abroad and made a good use of it. They knew what Israel ought to do: from their observation and experience they learned both their own and others' duty and interest. In this critical juncture they knew Israel ought to make David king. It was not only expedient, but necessary; the present posture of affairs called for it. The men of Issachar dealt mostly in country business, and did not much intermeddle in public affairs, which gave them an opportunity of observing others and conversing with themselves. A stander-by sees sometimes more than a gamester.

2. They were men of great interests; for all their brethren were at their commandment. The commonality of that tribe having bowed their shoulder to bear (Gen_49:15), the great men had them at their beck. Hence we read of the princes of Issachar, Jdg_5:15. They knew how to rule, and the rest knew how to obey. It is happy indeed when those that should lead are intelligent and judicious, and those who are to follow are modest and obsequious.

VII. It is said of them all that they engaged in this enterprise with a perfect heart (1Ch_12:38), and particularly of the men of Zebulun that they were not of double heart, 1Ch_12:33. They were, in this matter, Israelites indeed, in whom was no guile. And this was their perfection, that they were of one heart, 1Ch_12:38. None had any separate interests, but all for the public good.

VIII. The men of Judah, and others of the adjacent tribes, prepared for the victualling of their respective camps when they came to Hebron, 1Ch_12:39, 1Ch_12:40. Those that were at the least pains in travelling to this convention, or congress of states, thought themselves obliged to be at so much the more charge in entertaining the rest, that there might be something of an equality. A noble feast was made (was made for laughter, Ecc_10:19) upon this occasion, for there was joy in Israel, 1Ch_12:40. And good reason; for when the righteous bear rule the city rejoices. Thus, when the throne of Christ is set up in a soul, there is, or ought to be, great joy in that soul: and provision is made for the feasting of it, not as here for two or three days, but for the whole life, nay, for eternity. — Henry

[daniel1212av]

(1 Chr 13)  "And David consulted with the captains of thousands and hundreds, and with every leader. {2} And 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: {3} And let us bring again the ark of our God to us: for we inquired not at it in the days of Saul. {4} And all the congregation said that they would do so: for the thing was right in the eyes of all the people. {5} So David gathered all Israel together, from Shihor of Egypt even unto the entering of Hemath, to bring the ark of God from Kirjathjearim. {6} And David went up, and all Israel, to Baalah, that is, to Kirjathjearim, which belonged to Judah, to bring up thence the ark of God the LORD, that dwelleth between the cherubims, whose name is called on it. {7} And they carried the ark of God in a new cart out of the house of Abinadab: and Uzza and Ahio drave the cart. {8} And David and all Israel played before God with all their might, and with singing, and with harps, and with psalteries, and with timbrels, and with cymbals, and with trumpets.

{9} And when they came unto the threshingfloor of Chidon, Uzza put forth his hand to hold the ark; for the oxen stumbled. {10} And the anger of the LORD was kindled against Uzza, and he smote him, because he put his hand to the ark: and there he died before God. {11} And David was displeased, because the LORD had made a breach upon Uzza: wherefore that place is called Perezuzza to this day. {12} And David was afraid of God that day, saying, How shall I bring the ark of God home to me? {13} So David brought not the ark home to himself to the city of David, but carried it aside into the house of Obededom the Gittite. {14} And the ark of God remained with the family of Obededom in his house three months. And the LORD blessed the house of Obededom, and all that he had."

[daniel1212av]

1 Chronicles 13 -
David consults with his officers, and resolves to bring back the ark from the house of Abinadab, 1Ch_13:1-4. They place it on a new cart, and Uzza and Ahio drive the cart; the oxen stumbling, Uzza puts forth his hand to save the ark from falling, and he is smitten by the Lord, 1Ch_13:5-10. David is displeased, and orders the ark to be carried to the house of Obed-edom the Gittite, 1Ch_13:11-13. The ark abides there three months, and the Lord blesses Obed-edom, 1Ch_13:14. — Henry 

1 Chronicles 13 -

In the foregoing chapter we have David made king, by which the civil government was happily settled. In this chapter care is taken about religion. 

I. David consults with the representatives of the people about bringing up the ark out of its obscurity into a public place; and it is resolved on (1Ch_13:1-4).

  II. With a great deal of solemnity and joy, it is carried from Kirjathjearim (1Ch_13:5-8 ). 

III. Uzza is struck dead for touching it, which, for the present, spoils the solemnity and stops the proceedings (1Ch_13:9-14). — Henry 

1Ch 13:1-5 
David said not, What magnificent thing shall I do now? or, What pleasant thing? but, What pious thing? that he might have the comfort and benefit of that sacred oracle. Let us bring the ark to us, that it may be a blessing to us. Those who honour God, profit themselves. It is the wisdom of those setting out in the world, to take God's ark with them. Those are likely to go on in the favour of God, who begin in the fear of God. — MHCC

1Ch 13:1-8 

Here is, I. David's pious proposal to bring up the ark of God to Jerusalem, that the royal city might be the holy city, 1Ch_13:1-3. This part of the story we had not in Samuel. We may observe in this proposal,

1. That as soon as David was well seated on his throne he had thoughts concerning the ark of God: Let us bring the ark to us, 1Ch_13:3. Two things he aimed at herein: -

(1.) To do honour to God, by showing respect to his ark, the token of his presence. As soon as he had power in his hand he would use it for the advancement and encouragement of religion. Note, It ought to be the first and great care of those that are enriched and preferred to honour God with their honours, and to serve him, and the interests of his kingdom among men, with their wealth and power. David said not, “What pompous thing shall I do now?” or, “What pleasant thing?” but, “What pious thing?”

(2.) To have the comfort and benefit of that sacred oracle. “Let us bring it to us, not only that we may be a credit to it, but that it may be a blessing to us.” Those that honour God profit themselves. Note, It is the wisdom of those who are setting out in the world to take God's ark with them, to make his oracles their counsellors and his laws their rule. Those are likely to proceed in the favour of God who thus begin in the fear of God.

2. That he consulted with the leaders of the people about it, 1Ch_13:1. Though it was without doubt a very good work, and being king, he had the authority to command the doing of it, yet he chose rather to do it by consultation,

(1.) That he might show respect to the great men of the kingdom and put honour upon them. Though they made him king, yet he would not rule with a high hand. He did not say, “We will and command, and it is our royal pleasure, that you do so and so; and we will be obeyed,” but, “If it seem good to you, and you think that the motion comes from the Lord our God, let us send out orders for this purpose.” No prince that is wise will covet to be absolute. The people's allegiance is best secured by taking their concurrence in their representatives. Happy then art thou, O Britain!

(2.). That he might be advised by them in the manner of doing it, whether just now, whether publicly. David was a very intelligent man himself, and yet consulted with his captains; for in the multitude of counsellors there is safety. It is wisdom to make use of the wisdom of others.

(3.) That, they joining in it, it might pass the better for a national act and so might procure a national blessing.

3. That he would have all the people summoned to attend on this occasion, both for the honour of the ark and for the people's satisfaction and edification, 1Ch_13:2. Observe,

(1.) He calls the common people brethren, which bespeaks his humility and condescension (notwithstanding his advancement), and the tender concern he had for them. Thus our Lord Jesus is not ashamed to call his people brethren, Heb_2:11.

(2.) He speaks of the people as a remnant that had escaped: Our brethren that are left in all the land of Israel. They had been under scattering providences. Their wars with the Philistines, and with the house of Saul, had wasted the country and cut off many. We now hope to see an end of these troubles. Let those that are left be quickened by late judgments, and present mercies, to seek unto God.

(3.) He takes care that the priests and Levites especially should be summoned to attend the ark; for it was their province in a particular manner. Thus Christian magistrates should stir up ministers to do their duty when they see them remiss.

4. That all this is upon supposition that it is of the Lord their God. “Though it should seem good to you and me, yet if it be not of the Lord our God, we will not do it.” What ever we undertake, this must be our enquiry, “Is it of the Lord? Is it agreeable to his mind? Can we approve ourselves to him in it? May we expect that he will own us?”

5. That thus it was requisite they should amend what has been amiss in the last reign, and, as it were, atone for their neglect: “For we enquired not at it in the days of Saul, and this was the reason why things went so ill with us: let that original error be amended, and then we may hope to see our affairs in a better posture.” Observe, David makes no peevish reflections upon Saul. He does not say, “Saul never cared for the ark, at least in the latter end of this reign;” but, in general, We enquired not at it, making himself with others guilty of this neglect. It better becomes us to judge ourselves than others. Humble good men lament their own share in national guilt, and take shame to themselves, Dan_9:5, etc.

II. The people's ready agreement to this proposal (1Ch_13:4): The thing was right in the eyes of all the people. Nobody could say to the contrary, but that it was a very good work and very seasonable; so that it was resolved, nemine contradicente - unanimously, that they would do so. Those that prudently proposed a good work, and lead in it, will perhaps find a more ready concurrence in it than they expected. Great men know not what a great deal of good they are capable of doing by their influence on others.

III. The solemnity of bringing up the ark, 1Ch_13:5, etc., which we read before, 2Sa_6:1, etc. Here therefore we shall only observe, 1. That it is worth while to travel far to attend the ark of God. They came out of all parts of the country, from the river of Egypt, the utmost part south, to the entering of Hemath, which lay furthest north, (1Ch_13:5), to grace this solemnity.

2. That we have reason greatly to rejoice in the revival of neglected ordinances and the return of the tokens of God's presence. When the light of religion shines out of obscurity, when it is openly and freely professed, is brought into reputation, and countenanced by princes and great ones, it is such a happy omen to a people as is worthy to be welcomed with all possible expressions of joy.

3. When, after long disuse, ordinances come to be revived, it is too common for even wise and good men to make some mistakes. Who would have thought that David would commit such an error as this, to carry the ark upon a cart? 1Ch_13:7. because the Philistines so carried it, and a special providence drove the cart (1Sa_6:12), he thought they might do so too. But we must walk by rule, not by example when it varies from the rule, no, not even by those examples which Providence has owned. — Henry 

“...to bring the ark of God from Kirjathjearim; where it then was, and had been a long time,” see 1Sa_7:1, from hence to the end of the chapter the account is the same with 2Sa_6:1, see the notes there; what little variations there are, are there observed. See Gill on 2Sa_6:1, 2Sa_6:2, 2Sa_6:3, 2Sa_6:4, 2Sa_6:5, 2Sa_6:6, 2Sa_6:7, 2Sa_6:8, 2Sa_6:9, 2Sa_6:10, 2Sa_6:11  — Gill

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1Ch 13:6-14 
Let the sin of Uzza warn all to take heed of presumption, rashness, and irreverence, in dealing with holy things; and let none think that a good design will justify a bad action. Let the punishment of Uzza teach us not to dare to trifle with God in our approaches to him; yet let us, through Christ, come boldly to the throne of grace. If the gospel be to some a savour of death unto death, as the ark was to Uzza, yet let us receive it in the love of it, and it will be to us a savour of life unto life. — MHCC 

1Ch 13:9-14 

This breach upon Uzza, which caused all the joy to cease, we had an account of, 2Sa_6:6, etc.

1. Let the sin of Uzza warn us all to take heed of presumption, rashness, and irreverence, in dealing about holy things (1Ch_13:9), and not to think that a good intention will justify a bad action. In our communion with God we must carefully watch over our own hearts, lest familiarity breed contempt, and we think God is in any way beholden to us.

2. Let the punishment of Uzza convince us that the God with whom we have to do is a jealous God. His death, like that of Nadab and Abihu, proclaims aloud that God will be sanctified in those that come nigh unto him (Lev_10:3), and that the nearer any are to him the more displeased he is with their presumptions. Let us not dare to trifle with God in our approaches to him; and yet let us, through Christ, come boldly to the throne of grace; for we are under the dispensation of liberty and grace, not of bondage and terror.

3. Let the damp this gave to the joy of Israel be a memorandum to us always to rejoice with trembling, and to serve the Lord with fear, even when we serve him with gladness.

4. Let David's displeasure upon this occasion caution us to take heed to our spirits when we are under divine rebukes, lest, instead of submitting to God, we quarrel with him. If God be angry with us, shall we dare to be angry with him?

5. Let the stop thus put to the solemnity caution us not to be driven off from our duty by those providences which are only intended to drive us from our sins. David should have gone on with the work notwithstanding the breach made upon Uzza; so might the breach have been made up.

6. Let the blessing which the ark brought with it to the house of Obed-edom encourage us to welcome God's ordinances into our houses, as those that believe the ark is a guest that nobody shall lose by; not let it be less precious to us for its being to some a stone of stumbling and a rock of offence. If the gospel be to some a savour of death unto death, as the ark was to Uzza, yet let us receive it in the love of it and it will be to us a saviour of life unto life. — Henry 

1Ch 13:7 
carried the ark:  Heb. made the ark to ride, at Num_3:10 [(Num 3:10)  "And thou shalt appoint Aaron and his sons, and they shall wait on their priest's office: and the stranger that cometh nigh shall be put to death."] and again at verse 38.  A particular caution is given that strangers must not touch, or even pry into, the most holy things connected with the tabernacle, lest the offender die.  In giving the law, also, even a beast which touched Sinai’s mount was, by the Almighty’s fiat, to be stoned or thrust through with a dart.  And again we read (Num_4:15) after special orders to Aaron and his sons about covering the sanctuary and all the vessels previously to a removal, that the Kohathites, who were to carry them, “shall not touch any holy thing, lest they die.”  These were positive commands.  May the sin of Uzza in touching the ark, warn Christians to take heed of rashness and irreverence in dealing about holy things. See note on 1Ch_13:9.

in a new cart:  1Ch_15:2, 1Ch_15:13; Num_4:15; 1Sa_6:7; 2Sa_6:3
out of the house:  1Sa_7:1, 1Sa_7:2  — TSK

2Sa 6:6  And when they came to Nachon's threshingfloor, Uzzah put forth his hand to the ark of God, and took hold of it; for the oxen shook it.

2Sa 6:6 
Nachon’s:  1Ch_13:9, he is called Chidon
put forth:  Even the Kohathites, who were appointed to carry the ark, after it was covered by the priests, were forbidden to touch it on pain of death; but Uzzah, who certainly was no priest, probably with some degree of irreverence, having presumed to lay his hand upon the ark, which perhaps was not covered, thus incurred the penalty due to his rashness. Num_4:15, Num_4:19, Num_4:20
shook it:  or, stumbled  — TSK

V. 10:  "And the anger of the LORD was kindled against Uzza, and he smote him, because he put his hand to the ark: and there he died before God."

It was a time of worthy rejoicing, but we are to "Serve the LORD with fear, and rejoice with trembling." (Psa 2:11). Rejoicing in the LORD without reverent awe of His infinite holiness and power will lead to    an unholy degrading of God, who is always to be sanctified and exalted in our heart, the lack of which is to our detriment and that of others. Here the Ark was placed upon an cart, albeit a new one, but apparently this itself was presumptive, as the Law required that it should be carried, and only by the Kohathites, who were Levitical sons of Aaron (Num. 7:9), which Uzza was apparently not of. David's later corrective statement affirmed this:  "Then David said, None ought to carry the ark of God but the Levites: for them hath the LORD chosen to carry the ark of God, and to minister unto him for ever."“{12} And said unto them, Ye are the chief of the fathers of the Levites: sanctify yourselves, both ye and your brethren, that ye may bring up the ark of the LORD God of Israel unto the place that I have prepared for it. For because ye did it not at the first, the LORD our God made a breach upon us, for that we sought him not after the due order.” (1 Chr 15:2, 12, 13).  Uzza's action might  have been well intentioned on one level, but his close proximity to the Ark was itself unlawful and made him worthy of death (Num 3:10), and only an ignorant or irreverent heart would have placed him in close proximity to the cart (he was one of it's drivers: 2Sa. 6:3) or presumed such. If a man (even a qualified one) treats a bare high power line as if it were low voltage, then people would call him foolish; how much more it is when one presumes (or is placed) into an office his is not worthy of and supposes he can touch the sanctified dwelling of the LORD and live? But how often do we and me manifest sinful irreverence toward the Lord?  "But to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at My word" (Is. 66:2). We should seek to have the kind of reverent and humble heart that we had when we first received Christ.


God manifested His infinite holiness and power that men may rightly fear Him, which is to our benefit and life, yet He also blesses the house of Obed-edom who did not treat God with an unholy familiarity. The only reverent boldness by which may to come before the throne of God is by the blood of Jesus (Heb. 4:16), and NOT because of any personal worthiness apart from Him, nor on the merits of “saints” above or below. Meanwhile, those who unjustly persecute His righteous elect persecute Him (Acts 9:5), and shall face Him as their judge, not their Savior. 

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(1 Chr 14) "Now Hiram king of Tyre sent messengers to David, and timber of cedars, with masons and carpenters, to build him an house. {2} And David perceived that the LORD had confirmed him king over Israel, for his kingdom was lifted up on high, because of his people Israel. {3} And David took more wives at Jerusalem: and David begat more sons and daughters. {4} Now these are the names of his children which he had in Jerusalem; Shammua, and Shobab, Nathan, and Solomon, {5} And Ibhar, and Elishua, and Elpalet, {6} And Nogah, and Nepheg, and Japhia, {7} And Elishama, and Beeliada, and Eliphalet.

{8} And when the Philistines heard that David was anointed king over all Israel, all the Philistines went up to seek David. And David heard of it, and went out against them. {9} And the Philistines came and spread themselves in the valley of Rephaim. {10} And David inquired of God, saying, Shall I go up against the Philistines? and wilt thou deliver them into mine hand? And the LORD said unto him, Go up; for I will deliver them into thine hand. {11} So they came up to Baalperazim; and David smote them there. Then David said, God hath broken in upon mine enemies by mine hand like the breaking forth of waters: therefore they called the name of that place Baalperazim. {12} And when they had left their gods there, David gave a commandment, and they were burned with fire. {13} And the Philistines yet again spread themselves abroad in the valley. {14} Therefore David inquired again of God; and God said unto him, Go not up after them; turn away from them, and come upon them over against the mulberry trees. {15} And it shall be, when thou shalt hear a sound of going in the tops of the mulberry trees, that then thou shalt go out to battle: for God is gone forth before thee to smite the host of the Philistines. {16} David therefore did as God commanded him: and they smote the host of the Philistines from Gibeon even to Gazer. {17} And the fame of David went out into all lands; and the LORD brought the fear of him upon all nations."

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1 Chronicles 14 -
Hiram sends artificers and materials to David, to build him a house, 1Ch_14:1, 1Ch_14:2. David’s wives and children, 1Ch_14:3-7. He defeats the Philistines in two battles: one in the valley of Rephaim, 1Ch_14:8-12; and the other at Gibeon and Gazer, 1Ch_14:13-16. His fame goes out into all the surrounding nations, 1Ch_14:17. — Henry 

1Ch 14:1 -
David's palace-building, wives and children, 1Ch_14:1-7; cf. 2Sa_5:11-16. Two victories over the Philistines, 1Ch_14:8-17; cf. 2Sa_5:17-25. - The position in which the narrative of these events stands, between the removal of the ark from Kirjath-jearim and its being brought to Jerusalem, is not to be supposed to indicate that they happened in the interval of three months, curing which the ark was left in the house of Obed-edom. The explanation of it rather is, that the author of our Chronicle, for the reasons given in page 170, desired to represent David's design to bring the ark into the capital city of his kingdom as his first undertaking after he had won Jerusalem, and was consequently compelled to bring in the events of our chapter at a later period, and for that purpose this interval of three months seemed to offer him the fittest opportunity. The whole contents of our chapter have already been commented upon in 2Sa_5:1, so that we need not here do more than refer to a few subordinate points. — K+D

1Ch 14:1-17 -
In this chapter we have an account of, 1. David's kingdom established. 2. His family built up. 3. His enemies defeated. This is repeated from 2 Samuel 5. Let the fame of David be looked upon as a type and figure of the exalted honour of the Son of David. — MHCC

1Ch 14:1-7 -

We may observe here,

1. There is no man that has such a sufficiency in himself but he has need of his neighbours and has reason to be thankful for their help: David had a very large kingdom, Hiram a very little one; yet David could not build himself a house to his mind unless Hiram furnished him with both workmen and materials, 1Ch_14:1. This is a reason why we should despise none, but, as we have opportunity, be obliging to all.

2. It is a great satisfaction to a wise man to be settled, and to a good man to see the special providences of God in his settlement. The people had made David king; but he could not be easy, nor think himself happy, till he perceived that the Lord had confirmed him king over Israel, 1Ch_14:2. “Who shall unfix me if God hath fixed me?”

3. We must look upon all our advancements as designed for our usefulness. David's kingdom was lifted up on high, not for his own sake, that he might look great, but because of his people Israel, that he might be a guide and protector to them. We are blessed in order that we may be blessings. See Gen_12:2. We are not born, nor do we live, for ourselves.

4. It is difficult to thrive without growing secure and indulgent to the flesh. It was David's infirmity that when he settled in his kingdom he took more wives (1Ch_14:3), yet the numerous issue he had added to his honour and strength. Lo, children are a heritage of the Lord. We had an account of David's children, not only in Samuel, but in this book (1Ch_3:1, etc.) and now here again; for it was their honour to have such a father. — Henry 

1Ch 14:8-17 -

This narrative of David's triumph over the Philistines is much the same with that, 2Sa_5:17, etc.

1. Let the attack which the Philistines made upon David forbid us to be secure in any settlement or advancement, and engage us to expect molestation in this world. When we are most easy something or other may come to be a terror or vexation to us. Christ's kingdom will thus be insulted by the serpent's seed, especially when it makes any advances.

 2. Let David's enquiry of God, once and again, upon occasion of the Philistines' invading him, direct us in all our ways to acknowledge God - in distress to fly to him, when we are wronged to appeal to him, and, when we know not what to do, to ask counsel at his oracles, to put ourselves under his direction, and to beg of him to show us the right way.

3. Let David's success encourage us to resist our spiritual enemies, in observance of divine directions and dependence on divine strength. Resist the devil, and he shall flee as the Philistines did before David.

4. Let the sound of the going in the tops of the mulberry trees direct us to attend God's motions both in his providence and in the influences of his Spirit. When we perceive God to go before us let us gird up our loins, gird on our armour, and follow him.

5. Let David's burning the gods of the Philistines, when they fell into his hands, teach us a holy indignation against idolatry and all the remains of it.

6. Let David's thankful acknowledgment of the hand of God in his successes direct us to bring all our sacrifices of praise to God's altar. Not unto us, O Lord! not unto us, but to thy name give glory.

7. Let the reputation which David obtained, not only in his kingdom, but among his neighbours, be looked upon as a type and figure of the exalted honour of the Son of David (1Ch_14:17): The fame of David went out into all lands; he was generally talked of, and admired by all people, and the Lord brought the fear of him upon all nations. All looked upon him as a formidable enemy and a desirable ally. Thus has God highly exalted our Redeemer, and given him a name above every name. — Henry

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  King Hiram was a great provider of materials for David (cf. 1 Kg. Chps. 7-10), and thus the Masons make him out to be one of theirs,  just as they claim Noah and other builders were. However, the God of Noah did not promote secret societies in which one must vow never to reveal their teachings and practices, and if He did the Bible would be a very small volume indeed. And the trial of Jesus reveals that His teaching  was openly taught and further revelation required no oaths of secrecy (Jn. 18:20). And based upon what we do know (http://www.saintsalive.com/freemasonry.html), Freemasonry does have cultic beliefs and practices, and conveys such teachings as that God of the Bible is the same as that of Islam. The Masonic Great Architect itself is definitely not the God of the Bible, and He forbids us union (2 Cor. 6:14-18) with formal religious organizations such as hold to such ultra secret practices and false teachings

Every cultic organization has a deceitful means of defending itself, and “Free” Masonry (FM) requires a vow of secrecy that cannot be violated even if one leaves their organization. Meanwhile FM will not provide much at all in the way of official documentation that would refute the abundant substantiation which reveals them to be teaching idolatry. This allows a Free Mason to defend his society against Christians who expose them by charging them with being a false witness as they cannot go by the writings and testimonies upon which they based their conclusions, for

A. If they were written by former members, they have an axe to grind an therefore their testimony is disallowed, no matter how much exists.

B. If they were written by member, they have broken their solemn oath and therefore their testimony is disallowed, no matter how extensive.

C. If such was from an official representative of FM, that is only his of their personal
opinion, no matter how widely it was followed.

One would therefore expect that FM must approve of with politicians who take the 5th  when charged with illicit affairs, and then claim innocence against much verified testimony against them, as whoever would testify against their former boss must be a false witness. Or is just voicing their personal understanding of the affair.

If you request open disclosure of FM teachings and practices in order to lay your concerns to rest, then you are a busybody who has no right to such secret knowledge. And a Pharisee (though their allegations were manifest to be false because Jesus “spake openly: Jn. 18:30).

If based upon this veil of secrecy alone and or the statements of the FM you are in dialog with, you allege that FM holds to unBiblical practices and has no Biblical right to invoke the God of the Bible to support FM, then you can be charged with arrogantly assuming that you alone can rightly interpret the Bible, though an FM cannot make a Biblical case for such a secretive pluralistic religious society. 

While FM is not pro actively evangelizing a different God, and it does operate as a philanthropic organization upholding much of the moral commands of the Bible, the religious nature it's secretive oaths and teachings manifests that it's Great Architect is not the God of the Bible. Our objection then to FM is not so much on moral grounds, though as illustrated above, they can engage in arrogant and deceptive polemics, but on theological and salvific grounds, as it fosters an acceptance of a false pluralistic god and a loyalty to the FM  and a self righteousness that in contrary to the gospel of Christ. 

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(1 Chr 15)  "And David made him houses in the city of David, and prepared a place for the ark of God, and pitched for it a tent. {2} Then David said, None ought to carry the ark of God but the Levites: for them hath the LORD chosen to carry the ark of God, and to minister unto him for ever. {3} And David gathered all Israel together to Jerusalem, to bring up the ark of the LORD unto his place, which he had prepared for it. {4} And David assembled the children of Aaron, and the Levites: {5} Of the sons of Kohath; Uriel the chief, and his brethren an hundred and twenty: {6} Of the sons of Merari; Asaiah the chief, and his brethren two hundred and twenty: {7} Of the sons of Gershom; Joel the chief, and his brethren an hundred and thirty: {8} Of the sons of Elizaphan; Shemaiah the chief, and his brethren two hundred: {9} Of the sons of Hebron; Eliel the chief, and his brethren fourscore: {10} Of the sons of Uzziel; Amminadab the chief, and his brethren an hundred and twelve. {11} And David called for Zadok and Abiathar the priests, and for the Levites, for Uriel, Asaiah, and Joel, Shemaiah, and Eliel, and Amminadab,

{12} And said unto them, Ye are the chief of the fathers of the Levites: sanctify yourselves, both ye and your brethren, that ye may bring up the ark of the LORD God of Israel unto the place that I have prepared for it. {13} For because ye did it not at the first, the LORD our God made a breach upon us, for that we sought him not after the due order. {14} So the priests and the Levites sanctified themselves to bring up the ark of the LORD God of Israel. {15} And the children of the Levites bare the ark of God upon their shoulders with the staves thereon, as Moses commanded according to the word of the LORD. {16} And David spake to the chief of the Levites to appoint their brethren to be the singers with instruments of music, psalteries and harps and cymbals, sounding, by lifting up the voice with joy. {17} So the Levites appointed Heman the son of Joel; and of his brethren, Asaph the son of Berechiah; and of the sons of Merari their brethren, Ethan the son of Kushaiah; {18} And with them their brethren of the second degree, Zechariah, Ben, and Jaaziel, and Shemiramoth, and Jehiel, and Unni, Eliab, and Benaiah, and Maaseiah, and Mattithiah, and Elipheleh, and Mikneiah, and Obededom, and Jeiel, the porters. {19} So the singers, Heman, Asaph, and Ethan, were appointed to sound with cymbals of brass; {20} And Zechariah, and Aziel, and Shemiramoth, and Jehiel, and Unni, and Eliab, and Maaseiah, and Benaiah, with psalteries on Alamoth; {21} And Mattithiah, and Elipheleh, and Mikneiah, and Obededom, and Jeiel, and Azaziah, with harps on the Sheminith to excel. {22} And Chenaniah, chief of the Levites, was for song: he instructed about the song, because he was skilful. {23} And Berechiah and Elkanah were doorkeepers for the ark. {24} And Shebaniah, and Jehoshaphat, and Nethaneel, and Amasai, and Zechariah, and Benaiah, and Eliezer, the priests, did blow with the trumpets before the ark of God: and Obededom and Jehiah were doorkeepers for the ark.

{25} So David, and the elders of Israel, and the captains over thousands, went to bring up the ark of the covenant of the LORD out of the house of Obededom with joy. {26} And it came to pass, when God helped the Levites that bare the ark of the covenant of the LORD, that they offered seven bullocks and seven rams. {27} And David was clothed with a robe of fine linen, and all the Levites that bare the ark, and the singers, and Chenaniah the master of the song with the singers: David also had upon him an ephod of linen. {28} Thus all Israel brought up the ark of the covenant of the LORD with shouting, and with sound of the cornet, and with trumpets, and with cymbals, making a noise with psalteries and harps. {29} And it came to pass, as the ark of the covenant of the LORD came to the city of David, that Michal the daughter of Saul looking out at a window saw king David dancing and playing: and she despised him in her heart."