D. David and the Ark chs. 13-16

"In the Chronicler's eyes David's reign consisted of two great religious phases, his movement of the ark to Jerusalem (chs. 13-16) and his preparations for the building of the temple (chs. 17-19 or at least 17-22, 28, 29). The intent of the parallelism seems to be to mark the ends of these two phases with praise and prayer that both glorified Yahweh and spelled out his relationship to his people in theological terms appropriate to the Chronicler and his constituency."⁴⁸

The ark of the covenant plays a central role in chapters 13-16 (cf. 2 Sam. 6). It was not only a symbol of God's grace and presence but the actual place where God had chosen to reside among His people (Exod. 25:22). The Chronicler showed great interest in the location of the ark because that was where God was and where He manifested His grace. David's desire to bring the ark into Jerusalem shows his concern that God would dwell among His people (cf. Exod. 19:3-6; 25:8). It also reveals his desire that the people would again have ritual access to God. They had not had this during Saul's reign when the Philistines held the ark captive or when the Israelites kept it in a private residence (13:3). God blessed David and his kingdom in many ways for bringing the ark into Jerusalem. David's desire to honor Yahweh as Israel's Head served as a model for the postexilic community. The Chronicler related the ark's movement to Jerusalem in stages undoubtedly to heighten anticipation in the reader.

 1. The removal of the ark from Kiriath-jearim ch. 13

The lesson the writer intended this incident to teach the readers is that Yahweh is holy and His people should not take His presence among them lightly (cf. Lev. 10:1-11; Num. 16). God's presence is real, and His people must deal with it harmoniously with His character (cf. Exod. 25-31). It would have been tempting to regard the rituals and physical objects used in worship as common. The writer warned his readers not to make this fatal mistake.

"In a real sense Yahweh was wherever His Ark was. It crystallized His immanence, bearing witness to both His nearness and His sovereignty."⁴⁹

Even though there was much joy and worship as the people transported the ark, they did not obey God's orders for its proper treatment (vv. 7, 9; cf. Num. 4:15). Worship can never replace obedience to God's revealed will (cf. 1 Sam. 15:22-23). Where God's presence abode, there was power, as always (v. 14).

 2. Restoring fellowship with Yahweh ch. 14

God blessed David and his kingdom because David had honored God by seeking to bring the ark into Jerusalem. The Chronicler recorded three instances of divine blessing in this chapter.

First, God gave David favor in the eyes of his neighbor allies. This resulted in his kingdom experiencing great honor in the ancient Near East (vv. 1-2).

Second, God increased David's personal fertility by giving him many children (vv. 3-7).

A problem that bothers many students of David's life is this. In view of the high moral standards that God requires for qualification as an elder in the church, why did God bless David as He did since he had many wives (v. 3)? First, an appreciation of the Holy Spirit's ministry in the Old Testament is crucial to understanding this apparent inconsistency. References to the Holy Spirit's ministry to select Old Testament saints connect with His enabling them to gain military victories to deliver His people from their enemies (e.g., Judg. 3:10; 6:34; 11:29; 14:6, 19; 1 Sam. 11:6; et al.). The Spirit's indwelling ministry to every Christian after the day of Pentecost focuses on the transformation of the believer's character into Christ's image (e.g., Gal. 5:16-24; et al.). Second, an appreciation of God's different purposes in Israel and the church is helpful. In Old Testament Israel, God was manifesting His glory primarily through the uniqueness of Israel and through its national institutions. In the New Testament church, God is glorifying Himself primarily through the lives of the individual and corporate temples that He indwells. These are Spirit-controlled people and churches. God was more merciful with David's polygamy in view of His purposes then. In view of His purposes now He requires a higher degree of personal holiness. Third, the progress of revelation helps us understand this issue. Old Testament saints had revelation concerning the sin of polygamy (Gen. 2:24; Deut. 17:16-17). However they did not have the added privilege and responsibility of the teachings of Jesus Christ and the apostles on this subject (Matt 5; 19; 1 Cor. 7; Eph. 5; Col. 3; 1 Tim. 3; Titus 1; Heb. 13; 1 Pet. 2). Greater privilege always results in greater responsibility. David's understanding of God's will was not as comprehensive as ours is and consequently God did not hold him as culpable as he holds us in this particular matter.

Third, God gave David victory over his enemies, the Philistines (vv. 8-17). Since Saul's death the Philistines had dominated Canaan. Finally David brought them under his control. The result was that other nations feared David (v. 17).

In the renaming of Baal-perazim (v. 14), as well as Perez-uzza (13:11), David and the Chronicler emphasized God breaking into the life of His people. In the first instance it was for judgment, but in the second it was for blessing. This record would have encouraged the restoration community to remember that God could do the same for them.

 3. The importance of the priests and Levites 15:1-15

David had learned that he had to handle the ark as God had prescribed. He had to relate to God on His terms. His preparation of a tent for the ark in Jerusalem was in harmony with God's instructions (Exod. 26). David scrupulously observed the Mosaic Law as he brought the ark into Jerusalem (vv. 13, 15). His obedience was worship, but David also provided for other expressions of worship, namely, music and praise.

"One cannot . . . understand the theology of Chronicles without understanding the centrality of worship and its formal apparatus to the life of the theocratic people."⁵⁰

 4. The joy produced by God's presence 15:16-16:6

David provided for a full orchestra and choir to sing God's praises at his new worship center. He originated musical guilds and services.⁵¹God's presence in Israel's capital symbolized His leadership over the nation, and it brought great joy to all the godly. This incident (15:16) marked the beginning of the Levitical singers' ministry in Israel (16:7).

Michal possessed a different spirit, however (15:16). Her concept of kingship in Israel was her father's, namely, that the human king was the ultimate authority in Israel as in other ancient Near Eastern countries. It was her attitude rather than David's actions that was despicable.

According to the Mosaic Law individual Israelites were to bring their sacrificial animals to the sanctuary and slay them themselves (Lev. 1:3-5; 3:2; 1 Chron. 16:1-2). Only the priests were to place the blood and other parts of the animals on the altar (Lev. 1:5; 3:2, 5). How could David, clothed in a priestly garment (15:27), offer sacrifices to God since he was not an Aaronic priest? Evidently he did so as a priest after the order of Melchizedek, fulfilling the provisions of the Abrahamic Covenant, rather than as an Aaronic priest serving under the Mosaic Covenant.⁵²David realized he was the king promised to the patriarchs (Gen. 17:6; 49:10; et al.) for whom Israel had been looking (cf. 1 Sam. 2:10).⁵³

"David functioned as the type for the Messiah as a king who is also a priest."⁵⁴

David personalized God's blessing on Israel by giving each participant bread, meat, and fruit, which were emblems of fruitfulness (16:3).

 5. David's concern for the universal worship of Yahweh 16:7-43

This hymn (vv. 8-36) was probably one of many that the people sang on this occasion. It expressed the hopes and thoughts of the Israelites assembled that the returned exiles needed to emulate. This thanksgiving song is a medley of several psalms (105:1-15; 96:1-13; 106:1, 47-48). It stresses that the intended result of Israel's worship was the salvation of the nations so that they, too, might come and worship Yahweh (cf. Exod. 19:5-6; Isa. 42:6; Zech. 2:10-11).

The hymn began with a call to worship that embraced the nations (vv. 8-13; cf. Isa. 12:4). Then the people extolled God's greatness and glory (vv. 14-22). They stressed God's unmerited favor toward Israel's patriarchs in this section. Another call to worship (vv. 23-24) led to another section of praise that emphasizes Yahweh's superiority over the nations' gods (vv. 25-26) and His creative power (vv. 27-30). The final part of the hymn called on all people to turn to Yahweh in trust and obedience in view of His coming to judge and save (vv. 31-36). Throughout this hymn the emphasis rests on God's deeds, God's words, God's greatness, and God's worth.

David let the sanctuary remain at Gibeon and provided for worship and sacrifice to continue there (vv. 39-40). He appointed Zadok as the priest in charge of that tabernacle. Throughout Israel's history the ark was a symbol of God's grace and the altar was a symbol of human response to that grace. Normally they were together, but in Saul's day they were separate.⁵⁵The ark was in Philistia, Bethshemesh, or Kiriath-jearim, and the tabernacle was at Shiloh or Gibeon.

Chapters 13-16 help us focus on the presence of God as what is essential rather than on ritual that, though important, is only a means to an end. Worship is appropriate in view of who God is, but for worship to be acceptable God's people must worship Him as He has prescribed. Furthermore worship must be God-centered rather than man-centered.