1 Cronache 13

ESPOSIZIONE

I versetti di apertura di questo capitolo spiegano e amplificano l'annuncio compresso di 2 Samuele 6:1 , "Di nuovo Davide radunò tutti gli eletti d'Israele, trentamila". E i restanti versetti (6-14) coprono lo stesso 2 Samuele 6:2 di 2 Samuele 6:2 .

1 Cronache 13:1

Non c'è dubbio che i capitani di migliaia e centinaia... con ogni capo , di cui qui si parla, rappresentavano quella che era diventata ormai un'istituzione confermata, sebbene in embrione, risalente almeno al tempo di Mosè ( Numeri 31:14 ; Deuteronomio 1:15 ; Giudici 20:7 ; 2 Cronache 20:21 ).

1 Cronache 13:2

Lasciato in tutto il paese . Alcuni pensano che questa frase indichi la distruzione che era stata diffusa dai Filistei.

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Riportiamo l'arca . Era stato rimosso da Sciloh ( Giosuè 18:1 ) su richiesta degli "anziani d'Israele" al loro accampamento, quando furono duramente oppressi e colpiti dai Filistei ( 1 Samuele 4:1 ); lì fu preso dai Filistei ( 1 Samuele 4:11 , 1 Samuele 4:22 ), e portato in fretta da Asdod a Ekron e poi a Bet-Semes ( 1 Samuele 5:1 .

l, 5, 8, 10; 1 Samuele 6:9 ). Perché non lo abbiamo interrogato ai giorni di Saul . L'allusione può considerarsi formulata con delicatezza, ma si deve immaginare un inesprimibile pathos e una condanna smisurata a questa frase, illustrata ulteriormente da 1 Samuele 7:2 ; 1 Samuele 28:6 , 1Sa 28:15, 1 Samuele 28:16 ; 1 Cronache 10:14 .

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Tutto Israele . Il parallelo dà il numero di trentamila uomini ( 2 Samuele 6:1 , 2 Samuele 6:2 ). Shihor d'Egitto . Secondo Gesenius, questo Shihor deriva dalla radice שָׁחֲר che significa "essere torbido" o "nero". Non c'è dubbio che sia del fiume Nilo di cui si parla qui, dopo aver confrontato i seguenti passaggi: — Giosuè 13:3 ; Isaia 23:3 ; Geremia 2:18 .

Sebbene altri, citando Giosuè 13:3 e Giosuè 19:26 , e interpretando Shihor genericamente come applicabile a qualsiasi ruscello oscuro e torbido, ne fanno il moderno Wady el-Arish , Tuttavia, il parallelo, 1 Re 8:65 , non necessariamente discosta la נַחַל da נָהַר d'Egitto ( Genesi 15:18 ), ma tende piuttosto a identificarli.

L'ingresso di Hemat; cioè la via per Hamath (ebraico, חְמָת,wer; Numeri 34:7 , Numeri 34:8 ). Hamath era una delle grandi città della valle dell'Oronte, nell'Alta Siria, che costituiva il confine in particolare dell'impero di Salomone. Questa valle è bagnata dall'Oronte, il fiume di Antiochia, fiume notevole per la sua abbondante sorgente (situata immediatamente a nord della sorgente del Leonte), che le valse il nome, tra tutte le altre sorgenti della Siria, di "La primavera", e notevole per "la lunghezza del suo corso, il volume delle sue acque e la ricca vegetazione delle sue sponde.

"E ' l' uno dei quattro fiumi che prendono il loro aumento sotto le alture del Libano e Anti-Libano, che diventa veramente degno di questo nome del fiume, gli altri tre, vale a dire. Giordano, i Leonte o moderna Litanie di Phoeicia, e l'Abana o moderno Barada di Damasco, più simile alla natura del torrente di montagna.Questo fiume era per gli antichi romani "il rappresentante della Siria, come si potrebbe dire che i Tempi fossero dell'Inghilterra, e in tempi successivi la regione formò il principale punto di contatto tra questa parte dell'Asia e l'Occidente".

Il regno di Hamath comprendeva il tratto di questa valle dell'Oronte, costeggiata dalle colline che separavano le Leonte dall'Oronte, e si estendeva fino al passo di Dafne sotto Antiochia. Ribla ( Numeri 34:11 ; 2 Re 23:33 ) si trova sulla sponda orientale dell'Oronte, trentacinque miglia a nord-est di Baal-bek, o Baal-gad. Il popolo di Hamath era della stirpe di Cam, dei discendenti di Canaan ( Genesi 10:18 ), e non è da considerarsi di origine fenicia.

1 Cronache 13:6

A Baalah , cioè a Kirjath-Iearim (vedi Giosuè 15:9-6 ; 1Sa 4:7; 2 Samuele 6:2 ; dove il nome è scritto con un yod finale invece di lui). Un terzo nome di questo stesso luogo, Kirjath-Baal , si trova in Giosuè 15:60 ; Giosuè 18:14 .

Probabilmente l'attuale ' Arms , una rovina ( iq Kirjath-arim, Esdra 2:25 ) sull'orlo della valle di Sorek, potrebbe essere il luogo. Leggiamo in Giosuè 9:17-6 come gli uomini di Kirjath-Jearim erano stati fatti da Giosuè "tagliatori di legna e attingitori d'acqua per la congregazione e per l'altare del Signore". Qui a questo Kirjat-Iearim l'arca era stata trasportata da Bet-Semes ( 1 Samuele 7:1 , 1 Samuele 7:2 ), e qui "dimorò" per molto tempo, "poiché era vent'anni.

"Forse la parola 'dimora' in questo passaggio può essere equivalente a dimora impassibile ( 1 Samuele 14:1 . 1 Samuele 14:18 , 1 Samuele 14:19 ) Perché anche se la cronologia dalla morte di Eli, per il resto della carriera di Samuele e di Saul, sembra. quasi irrimediabilmente incerto, eppure sembrerebbe certo che l'intervallo abbia superato i vent'anni, al tempo che ora David prende in mano per portare a casa, per così dire, l'arca.

L'arca di Dio, il Signore . Sebbene la versione autorizzata di questo passaggio sia migliore e più intelligente di quella del parallelo ( 2 Samuele 6:2 ), tuttavia è lasciata alquanto oscura. La virgola dovrebbe seguire il nome Dio. Geova seduto sui cherubini segue quindi come una clausola in apposizione, mentre le ultime tre parole ( come viene chiamato il nome , piuttosto che il nome di chi) affermano che la clausola contenga "il nome del Signore" ( Deuteronomio 10:8 ; Deuteronomio 31:9 ; 1 Samuele 4:4 ; 1 Samuele 5:3 ; 1 Samuele 6:8 ). Bertheau, seguendo Thenio, propone di cambiare l'ebraico שֵם in שָׁם. Ma ci sono abbondanti obiezioni a questo.

1 Cronache 13:7

Portavano ; la Versione Autorizzata del parallelo "essi impostano" Ma il verbo è l'Hiph. di רָכַב, una parola che porta più maestà nel suo uso ( Deuteronomio 33:26 ; Giobbe 30:22 ; Salmi 18:11 ; Sal 68:1-35:38; Isaia 19:1 ). Un nuovo carrello .

L'accento posto sulla novità di questo carro, il termine essendo ripetuto due volte nel passaggio parallelo, può giustamente ricordare Marco 11:2 ; Matteo 27:60 (vedi 'Commento Matteo 27:60 ' in 2 Samuele 6:3 ). La casa di Abinadab . Non si fa menzione di Abinadab che indichi che fosse ancora in vita, anche quando vent'anni prima l'arca era stata posta nella sua casa.

Eleazar era il suo figlio maggiore ( 1 Samuele 7:1 ), ed è stato "santificato per custodire l'arca del Signore". Uzza e Ahio erano forse figli di Eleazar, e non figli di Abinadab, e i fratelli minori di Eleazar. La Settanta traduce Ahio , e di conseguenza si legge, "Uzza ei suoi fratelli guidano il carro".

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Giocato davanti a Dio . La parola ebraica è il Piel di שׂחק, la cui radice, dal significato più semplice di "ridere" (e con le due appropriate preposizioni usate per ridere con espressione di derisione o disprezzo), attraverso i due ulteriori significati di "sportivo "e " scherzare " , passa al significato di danzare" ( 1 Samuele 18:7 ; Geremia 31:4 ).

La sua idea più profonda sembra essere "fare festa" e assaporare con noi stessi la stessa ambiguità legata a quell'idioma. Il parallelo di questo passaggio mostra "davanti al Signore". Con tutte le loro forze . Vedi l'evidente errore del parallelo ("su tutti i tipi di strumenti fatti di abete", letteralmente, con tutti gli abeti ) attraverso la somiglianza dei caratteri ebraici.

Piatti e… trombe . Dei cinque nomi di strumenti musicali, lo stesso di numero in entrambi i passaggi, i primi tre sono gli stessi in ebraico, ma questi ultimi due sono parole diverse, וּבִמְצִלְתַּיִם וּבַחֲצֹצְרוֹת qui per וּבִמנַענִעים וּבְצלְצליִם Una variazione di questo genere particolare indica ancora con qualche decisione il diverso carattere e il numero delle fonti da cui hanno tratto gli scrittori dei Libri di Samuele e quelli delle Cronache.

1 Cronache 13:9

L'aia di Chidon . Per Chidon, il luogo parallelo ha Nachon ; forse questi sono due nomi dello stesso luogo, o una forma è una corruzione dell'etere; ma non c'è nulla che determini per noi quale. A causa del significato di Nachon "preparato", la versione di Aquila è "all'aia preparata", con cui il Jonathan Targum concorda, e (per questo passaggio di Cronache) il Joseph Targum dà אֲתַר מְתַקַּן.

L' aia era un appezzamento circolare di terra dura, da cinquanta a cento piedi di diametro, sul quale i buoi calpestavano il grano. Le aie evidentemente diventavano spesso punti di riferimento e aiutavano a designare i luoghi ( Genesi 50:10 ; 2 Samuele 24:16 ). I buoi inciamparono . Parallelamente, la versione autorizzata rende "shook it.

"Il verbo ebraico è la stessa (שָׁמַט) in entrambi i posti. I suoi significati elementari sono 'colpire' e 'buttare giù'. Forse il significato è vicino alla resa Vulgata, calcitrabant , ed equivalente alla resa, divenne irrequieta.

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Sembra che ci sia qualche piccola incertezza sul perché Uzza fosse da biasimare in un desiderio che sarebbe apparso sia lodevole che istintivo, per stabilizzare l'arca o salvarla dalla caduta reale. Uzza probabilmente non era un sacerdote o un levita, ed è detto così chiaramente che il suo peccato consistette nel mettere la mano sull'arca , che forse la direzione di Numeri 4:15 può essere un resoconto sufficiente della questione.

Era stata data un'ingiunzione speciale ( Esodo 25:14 , Esodo 25:15 ) che le stanghe con cui portarlo non dovessero essere tolte dagli anelli, ma rimanessero lì sempre fermi. Se si suppone che fosse , non una domanda dell'arca essere assolutamente rovesciato, ma semplicemente del suo cavallo incerto, la sua presunzione sarebbe non avere l'ulteriore difesa di un impulso istintivo.

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Dispiaciuto . La radice ebraica. (חָרָה) indica un misto di rabbia e dolore. È la parola usata da Giona (iv. 1, 9) e forse la nostra parola inglese "irritato" o "ferito" ne trasmetterebbe il significato. Aveva fatto una violazione ; letteralmente, aveva scatenato un'irruzione su Uzza ; cioè aveva ferocemente irruzione su Uzza. Ci sono molti usi esattamente analoghi sia del verbo che del nome in ebraico. Fino ad oggi . Questa frase, che si trova anche nel luogo parallelo, indica il trascorrere del tempo dal momento storico al punto di registrazione.

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Obed-Edom il Gittita . Che Obed-Edom sia chiamato "il Gittita", cioè di Gath-Rimmon, una città levita di Dan ( Giosuè 21:24 ), potrebbe probabilmente indicare che c'era un altro Obed-Edom, da cui distinguerlo. Tale sembrerebbe prontamente offrire a nome di Obed-Edom, figlio di Iedutun, un "levita merarita" ( 1 Cronache 15:18-13 ; 1 Cronache 16:5 , 1 Cronache 16:38 ; 1 Cronache 26:4 ) . Ma sorge la difficoltà che un'espressione in quest'ultima citazione sembra identificarlo con l'Obed-Edom di 2 Samuele 6:11; e l'ultima frase del nostro prossimo verso. Se sono la stessa cosa, è stato suggerito che il matrimonio potrebbe spiegare il fatto che il merarita vive in una città cheatita (vedi 'Commento dell'oratore' in 2 Samuele 6:10 ).

OMILETICA

1 Cronache 13:1 -Il capitolo del rovescio; o, la buona impresa di un brav'uomo rovesciato in un giorno.

Prima di vedere questo capitolo in ogni dettaglio, c'è un'impressione generale che fa, e che , sebbene generale, non è vaga, ma di tipo imponente. Ecco, per così dire, un certo giorno nella vita di un uomo, un giorno importante, cercato e consacrato all'alto. Si alzò luminoso e la sua gioia si diffuse. Con intensa attività si avvia l'opera, e comunque è progettata e sovrintendeta da un brav'uomo, benché non sia possibile che egli ne faccia da sé ogni particolare.

Quel grande giorno si concluse con delusione e disastro. E sebbene la causa prossima di questo rovescio di tutto ciò che si era inteso, sperato e pregato sia abbastanza chiaramente raccontata, la provvidenza che lo permise invece di impedirlo sembra oscura. Giorni del genere accadono in non poche vite, non ultima nella vita di uomini in posizione elevata e responsabile. Producono a volte uno spirito ferito, un senso di esasperazione e di intensa delusione e dolore.

Grandi pensieri, grandi cure, grandi amori, sembrano essere stati gettati via e respinti. E sebbene la colpa possa essere stata, tuttavia quella colpa, la colpa di un semplice subordinato, produce i suoi peggiori effetti sulle persone principali coinvolte nell'impresa, o su un'intera comunità, o su entrambi. Potrebbe gettare un po' di luce su tali delusioni e catastrofi nella nostra esperienza o sotto la nostra immediata osservazione se le osserviamo a una distanza un po' più grande e come accadde agli altri. Nota, allora -

I. L' IMPRESA STESSA E LA NATURA DI ESSO . È riportare l'arca in qualche luogo di diritto, di onore, di influenza.

1. Riportarlo alla città reale era solo darlo

(1) il luogo che gli apparteneva di diritto;

(2) il posto che per onore si è meritato;

(3) il luogo in cui potrebbe essere più influente.

Anche l'arca nascosta alla vista era fin troppo soggetta a essere, in proporzione, fuori di testa. Non c'è, quindi, nulla della natura di una mera dimostrazione vuota nell'attività di Davide e del suo popolo. Di sanzione nazionale, storica e rivelata, ciò che cercavano di fare quel giorno era la cosa giusta da fare. Di nuovo, era qualcosa di più della semplice cosa da fare.

2 . Era un pensiero santo e un'azione santa. Per l'arca era un simbolo del genere più alto; parlava a tutti coloro che lo conoscevano della presenza divina. Portare un simile ricordo in mezzo alla nazione e nella sua metropoli significava metterlo anche al suo centro morale, e dove avrebbe irradiato innumerevoli raggi di luce, verità e calore. Qui collocato, ha insegnato

(1) come Dio non deve essere considerato come un Dio lontano, ma come uno vicino;

(2) come Dio vuole essere alla costante vista e alla costante considerazione del suo popolo, sebbene in velata maestà;

(3) come Dio sarebbe conosciuto, anche per simbolo ed emblema (sebbene non per immagine), piuttosto che semplicemente operando attraverso cause seconde e influenze inesplicabili. L'arca dovrebbe essere dove può essere " indagata " o "cercata" in qualunque modo possa essere ordinato. Ancora una volta, l'arca non era solo il depositario della legge e del comandamento, le pietre del Sinai e la rigorosa imparzialità dell'antico patto, ma il suo accessorio principale e più cospicua era tutta la misericordia, e la misericordia sempre accessibile.

3 . È stato un corso tendente alla salute superiore di tutti per riportare quell'arca. Non una semplice aggiunta allo sfarzo, all'arredamento e all'ostentazione ecclesiastici, né a un senso pervasivo e penetrante del terribile e dell'infinito a contatto con la vita umana, ha portato anche influenze più benigne. Speranza per il peccatore; perdono per il penitente; calmante per salvare dalla disperazione; pensieri luminosi e felici del Padre supremo.

Quel propiziatorio e cherubini adombranti servirono a spezzare in una radiosità gradita quello che altrimenti sarebbe stato l'insopportabile bagliore della stessa Luce eterna. È come una natura infinita che si divide in quegli attributi per cui solo creature parziali e finite come noi possono in qualche modo afferrarla con conforto. Mere influenze calmanti, semplicemente confortanti, pure sottomesse non serviranno necessariamente all'istruzione superiore né dell'individuo né della comunità, ma tali influenze come queste devono farlo. E la misericordia di Dio conosciuta e offerta, per quanto cintata com'è, deve essere tutto puro guadagno per chi la guarda e la vive.

II. IL FALLIMENTO E LE CIRCOSTANZE PECULIARI DI ESSO . Anche se all'occhio che guarda solo all'esterno poteva sembrare allora, e può sembrare ora, che non fosse del tutto necessario che il fallimento fosse permesso di essere il risultato della giornata e di ciò che è accaduto su di esso, tuttavia:

1. In effetti, questo fu il verdetto , pronunciato in modo molto deciso dalla persona che ha portato la parte principale nell'operazione, e apparentemente nessuna obiezione, nessuna rimostranza è stata fatta da altri, ed erano molti, coinvolti nella perdita. Che la ragione esteriore non fosse molto evidente e l'ostacolo non molto fisico, può peggiorare la difficoltà. Nervoso reclami possono essere in gran parte composte di immaginazioni-queste loro chiefest ingredienti, eppure essi sono, come dato di fatto, non un briciolo meno reale; sono i più ostinati a reggere il confronto e i più indocili all'argomentazione o alla persuasione.

Molto di più sono le lamentele di coscienza intrattabili, e giustamente. La forza non li spingerà, la persuasione non li vincerà né li soffocherà, la loro ragione è profondamente nascosta dentro di loro. E qualcosa del genere deve essere stato al centro della questione quando David si è trovato così sconvolto e così colpito da un certo tipo di impressione che ha ricevuto alla morte di una persona, un evento che deve essere stato, in tutti gli aspetti ordinari , uno dei luoghi più comuni per David.

Che il fallimento, quindi, sia sorto dalle forze invisibili e intangibili che sono state messe in atto confessamente dalla morte di un uomo, non ha reso affatto un ostacolo meno reale, meno serio, ma piuttosto il contrario.

2 . Il fallimento è stato molto inaspettato. Certamente è stato molto inaspettato come dato di fatto. Ma era anche inaspettato al punto che, se fosse stato pensato, se fosse entrato nel flusso del pensiero di qualcuno, sarebbe stato subito trasportato. fuori dalla corrente e si arrese al vortice più vicino. Per

(1) nulla nell'oggetto a cuore avrebbe giustificato la congettura gratuita di malaugurio;

(2) nulla nelle necessità o nei probabili pericoli delle circostanze avrebbe suggerito la congettura; e

(3) nulla (per quanto si sapeva) fatto, o trascurato nei preparativi, avrebbe rivelato un fallimento nel giudizio di uno spettatore calmo, comprensivo e gentile. C'era davvero poco, dunque, per prepararsi a una simile caduta delle speranze tanto care e delle azioni serie di quel giorno.

3 . Il fallimento è stato tale da avere molti e ampi effetti e anche effetti incrociati. Quanto verrebbe stimolato il pensiero di amici e nemici! Quante lingue di amici e nemici si concederebbero la licenza! Come sarebbe vista la cosa da un punto e dall'altro! La sua relazione con il re e ciò che aveva tanto ardentemente desiderato, con il popolo e la loro recente unione sotto un unico re, sarebbe stata esaminata con entusiasmo.

Il malaugurio sarebbe stato subito compreso da coloro che volevano il male di Davide o di Israele. E molti cuori sinceri avrebbero condiviso il dolore, il dubbio ansioso e la paura di Davide stesso. Non c'è dubbio che quanto maggiore era l'interesse e l'entusiasmo precedenti per l'impresa, e il pio zelo verso di essa, tanto più grave ora il colpo e lo shock per tutti gli interessati.

II. LE POSSIBILI UTILIZZI E SPIEGAZIONE DI DEL FALLIMENTO . In mancanza di essere in grado di attribuire una ragione positiva per la delusione di questa giornata, e per il fatto che è ricaduta pesante su coloro che sono apparentemente privi di colpa e ispirati con ogni buon sentimento e scopo, è sempre aperto a noi notare i risultati.

Possiamo seguire con riverenza le conseguenze dei giudizi e della provvidenza divini, e quindi raccogliere qualcosa della loro origine, anche laddove sarebbe più irriverente dogmatizzare su queste cause, sfidare l'equità o criticare la loro disposizione. I dolori più profondi, i dolori più amari, i colpi più acuti che cadono sugli umili e sui saggi, si trovano sempre a condurre a una condotta simile a questa nella nostra vita attuale.

Quando il più grave è passato, e ci siamo ripresi appena dallo choc, cominciamo a girarci intorno per indagare con solenni perquisizioni di noi stessi quale colpa nascosta c'era in noi stessi, a quale grande pericolo ci stavamo avvicinando, incuranti e inconsapevoli, e almeno quale residuo di bene possiamo ricavare da tanto male e sofferenza. Questa è una condotta corretta personalmente, e seguire le linee di una simile analogia pratica può aiutarci a vedere la nostra strada attraverso molti un profondo boschetto della storia oscura del mondo.

Non facciamo mai bene quando vorremmo "fare del male affinché il bene possa venire". Ma Dio fa sempre bene e gentilezza quando dirige i problemi su di noi, sulla nostra stessa testa, nel nostro stesso cuore, affinché ne venga del bene. Sta a lui castigare, e corregge per il nostro profitto. E così, quando abbiamo visto Uzza, il temerario delinquente, soffrire quella che doveva essere la giusta ricompensa delle sue gesta, ed è morto, non possiamo che tornare a chiederci quale lezione abbia avuto per tutto il resto la profonda e diffusa delusione, Alto e basso. In quale significativo senso morale di questo genere ha trovato la sua radice questo disastro? E la risposta è di questo tipo.

1 . È molto probabile che lo zelo esteriore superasse la discrezione e la sincera pietà.

2 . Può essere stato che David e quegli alti ufficiali ecclesiastici con i quali giaceva l'ultima responsabilità non avessero dato istruzioni sufficientemente attente a coloro che servivano solo e avevano trascurato di copiare la ben nota minuzia e accuratezza o! la loro antica e venerata Legge. In tal caso, avevano mancato al loro dovere per aspetti molto elevati e significativi.

3 . È certo che, per usi santificati , questo evento deve aver approfondito il solenne timore e rispetto verso l'arca e colui di cui parlava a tutte le persone in lungo e in largo che avevano perso un po' di quella venerazione essenziale per essa durante la sua lunga assenza.

4 . Il disastro e la delusione non furono una perdita definitiva. Il ritardo di " tre mesi" insegnava la paura, suscitava speranza, castigava la fiducia in se stessi e aiutava a educare alla religione un intero popolo, i suoi sacerdoti e il suo re.

1 Cronache 13:1 , 1 Cronache 13:2 , 1 Cronache 13:4 .-La regola che rende un popolo volenteroso.

Questi versetti ci scoprono le prime, o alcune delle prime, cose che fece Davide trovandosi ora a governare su un popolo intero e unito. E servono ad illustrare in particolare, non solo la cosa buona e saggia che fece, di cui parleremo in seguito, ma il modo buono e saggio con cui si mise a farla. Molte carriere promettenti sono state rovinate dal trascurare di osservare il metodo che Davide ora perseguiva, e diligentemente perseguito, quando la carriera che la Provvidenza può aver aperto è stata della stessa natura, cioè quella di governante o capo di uomini. Avviso -

I. L'ALTA STIMA SET IN CONSIDERAZIONE NAZIONALE E RELIGIOSA ARMONIA . Il sovrano ora evidentemente non chiede una semplice forma esteriore di questo, ma la presenza del suo spirito profondo e genuino nel suo popolo. I capitani e tutti i capi e tutta l'assemblea se tutti questi penseranno, ameranno, determineranno e faranno le stesse cose, sarà soddisfatto e il suo cuore si rallegrerà.

Anche se forse potrebbe essere stato costretto in politica a prendere meno di questo e ad avere effetto o almeno ad accettare un compromesso, è per questo che fa la sua prima offerta, e quella è un'offerta sincera e cordiale. Il semplice riconoscimento di un così grande principio era una felice inaugurazione della propria regalità e un auspicio favorevole per il suo regno. Aveva appreso non poco del valore intrinseco di questa armonia nella sua precedente afflizione, nell'osservazione di come erano andate le cose nella famigerata assenza di essa con Saul, e in parte nella propria esperienza mentre governava solo una parte del la gente.

E avendone ora colta l'occasione, la coglie quasi avidamente, la santifica con un immediato pratico onoramento, e si adopera per non perdere presto o inutilmente una così grande e splendida offerta della Provvidenza. Chi può stimare il valore dell'atto di un uomo già conosciuto come un uomo buono, e che occupa il posto di un grande uomo, quando vede così l'opportunità della pubblicitàdavanti a un'intera nazione (non la qualità individuale del carattere individuale, che forse potrebbe pretendere di ritirarsi per la sua perfezione, fiorire meglio nell'oscurità e nascere "per arrossire invisibile", ma) quel principio intrinsecamente buono e nato dal cielo che la disposizione arbitraria e il despota avrebbe fatto il loro primo tentativo di calpestare e nascondersi fuori strada? L'uomo che marchia un principio benefico di questo genere con l'approvazione regale - con quel tipo di approvazione più regale che appartiene all'alta e vasta influenza morale - è uno dei più importanti tra i benefattori della sua specie, e onora la propria natura e la sua Autore contemporaneamente.

La sua azione è una delle migliori in natura , la più multiforme in termini di buoni risultati e la più vasta portata nel luogo e nella calce. La moda dell'egoista, dell'arrogante, dell'arbitrio, è il contrario: soffocare con geloso timore per se stessi e la loro presunta influenza la crescita dell'opinione e del giudizio privato la cooperazione e la simpatia dei molti, mentre amano la loro obbedienza meglio quando è il più cieco.

II. LA STRADA RAZIONALE INTRAPRESA PER OTTENERE QUELLA ARMONIA . Questo è stato mostrato in due gradi. David non è un livellatore. Conosce bene il principio della gerarchia, che la natura stessa illustra in ogni direzione, ma in nessun luogo più che nel dono e nelle circostanze dell'uomo. Queste distinzioni egli non ha l'aria di ignorare o di disprezzare. Così

(1) consulta il giudizio dei capitani e di ogni capo, che a loro volta formavano una vera e propria "congregazione d'Israele" intorno a lui; e

(2) mette alla prova la volontà, o professa di farlo, dei "fratelli" e dei "sacerdoti e leviti" " ovunque... in tutta la terra d'Israele". Non si fa nemmeno la cosa migliore e più religiosa del tutto sopra le teste delle grandi persone stesse. Il principio della procura nella religione è qui nobilmente e opportunamente disonorato. Solo un popolo di religioni può costituire una nazione di religioni.

Solo la volontà nella religione attesta adeguatamente la realtà della sua natura. Questo sovrano David cede di sua iniziativa ciò che non pochi, anche dei tempi illuminati, civilizzati e moderni, penserebbero molto di cedere: l'orgoglio di comandare l'orgoglio dell'autorità personale, l'orgoglio di sopportare ogni possibile piccola differenza o contrarietà di opinione che potrebbe essere espressa, per raggiungere il fine, e un fine in sé sommamente desiderabile.

Quante volte quella fine - la fine che risponde esattamente a quella descrizione, che è sommamente desiderabile - viene trascurata e subisce una perdita o un'eclissi assoluta a causa della mischia ansiosa, gelosa, sgradevole di sentimenti personali, di classe o sacerdotali! Quando agiamo così, cerchiamo la sconfitta per la nostra causa, sebbene sia la più alta; e al grande nemico contro il quale dovremmo mostrarci così uniti mostriamo invece le giunture dei finimenti e delle armature e i punti deboli di noi stessi.

Quando agiamo in questo modo non è la resistenza della forza di cooperazione che è probabile che otteniamo, perché non è questo che cerchiamo onestamente. Cerchiamo prima noi stessi , la fiducia che non diamo o offriamo di dare, non ci viene offerto in cambio, né lo otteniamo affatto. Siamo poveri, deboli, incerti. Non c'è costituzione in noi, né la salute e la solidità del costituzionalismo.

Grande è l'abisso tra quel popolo di qualsiasi tipo e il sovrano, il primo principio del quale quest'ultimo è che deve governare con comando indiscusso e anelastico, e obbediscono con obbedienza incondizionata e cieca. Nazioni, comunità e famiglie hanno subito, in numero che non può essere numerato, un naufragio irreparabile per questa unica causa, e tuttavia la forzata e. innumerevoli avvertimenti non sembrano ancora aver assicurato una completa padronanza della lezione da parte del mondo.

Ma in ogni caso una chiara, nobile, amorosa esemplificazione dell'esatto contrario ci è fornita dalla condotta prudente e simpatica di David nella narrazione che abbiamo davanti. Decide accertando se non sia possibile avere l'intera approvazione della Nazione e la cordiale collaborazione di tutti. E prende il metodo giusto per evocarli. L'effetto è quello che raramente ha mancato di essere l'effetto in circostanze abbastanza analoghe, che viene portato alla vista uno splendido esempio di volontà nazionale e religiosa e di consenso armonioso: una gloria comune del governante e del popolo e una fonte universale di istruzione per il mondo. "Tutta la congregazione ha detto che lo avrebbero fatto: perché la cosa era giusta agli occhi di tutto il popolo".

1 Cronache 13:3- Risoluzione religiosa basata su ricordi di rimpianto

Davide vuole certamente fare un contrasto, e deciso, tra i giorni e l'amministrazione di Saul e quelli di se stesso; perché era tempo maturo, sia che tale contrasto dovesse essere fatto, e reso manifesto a tutta la nazione. Tuttavia, poiché abbiamo letto ciò che dice e fa, non abbiamo l'impressione che desideri fare quel contrasto con ostentazione, invidia o con qualsiasi grado di trionfante antipatia verso il suo predecessore.

Quello che desidera è renderlo efficace e reale. Infatti, sebbene non possiamo ritenere Davide responsabile per il modo in cui andarono le cose ai giorni di Saul, e per l'abbandono e il disonore mostrati all'arca così come a non poche altre osservanze della religione, tuttavia il suo tono cade su il nostro orecchio con qualcosa del suono dell'autorimprovero. E sebbene sia impossibile che egli potesse seriamente ritenersi responsabile di quelle cose - professare che avrebbe potuto equivalere a mera affettazione - tuttavia osserviamo che per tutto questo ora parla come se volesse volontariamente includersi nella sua misura tra il numero di coloro che sono coinvolti nella colpa e certamente nelle conseguenze disastrose di essa.

Egli classifica se stesso e coloro che esorta nell'unico numero comune di coloro che, quali che fossero le cause, avevano vissuto a lungo trascurando alcuni dei più alti esercizi e privilegi della loro religione. Non possiamo giustamente ricondurre ciò al carattere indulgente, al sentimento delicato e alla raffinata nobiltà di spirito in Davide, a cui il suo trattamento di Saul aveva già spesso testimoniato mentre Saul era ancora vivo e sebbene fosse il suo più acerrimo nemico? Perciò Davide ora si astiene dal fare ogni inutile, profuso riferimento alle cause principali dell'irreligione del regno passato.

Non si dilunga affatto sulla condotta dell'arci-delinquente, sebbene nella necessità delle cose citi il ​​suo nome. Due frasi semplicissime raccontano ciò che pesa profondamente sul suo cuore: "Portiamoci di nuovo l'arca del nostro Dio, perché non l'abbiamo interrogata ai giorni di Saulo". Notiamo -

I. IL RISOLVERE IN CONSIDERAZIONE IMMEDIATA MODIFICA , E L'IMMEDIATA PROCLAMAZIONE DI IT . Non possiamo dubitare che la mente di Davide fosse fatta, che la sua decisione fosse formata. Non appena è re di tutto il popolo, riconosce la necessità della presenza e dell'arca del Dio di tutto il popolo.

"Sorgi, o Signore, nel tuo riposo, tu e l'arca della tua forza:" questa è la preghiera sincera del suo cuore. E non si limita a pregare "in segreto", ma si assume la responsabilità dell'esortazione. Non soffoca le sue convinzioni, né le pronuncia con il fiato sospeso, né spera che altri le prendano e le elaborino mentre dorme; ma ha il coraggio delle sue convinzioni, e per così dire nell'uditorio di tutto il popolo, ne risveglia il senso del dovere e lo chiama a un pratico, anche se tardivo, pentimento.

Il chiaro dovere deve essere sempre onorato con una pronta attenzione ad esso e con una pronta convocazione di altri ad essa. E si deve osservare con dolorosa conseguenza che è il chiaro interesse, la chiara politica, il chiaro guadagno presente, che troppo spesso vince questa pronta attenzione, piuttosto che il chiaro dovere nelle sue forme più alte che implicano i puri atti di religione. In primo luogo, quindi, il pensiero tempestivo di David, e in secondo luogo, la sua chiamata incondizionata agli altri, indicava in lui una vera religione in questa materia.

Non è trattenuto da nessuna vergogna, da nessuna timidezza di coloro che a volte sembrano pensare che la loro religione richieda scusa e che possano governarla piuttosto che essere implicitamente governati da essa. Ma Davide tradisce il vero spirito di completo emendamento e, sebbene le acque del pentimento debbano scorrere in profondità e molto in profondità, porteranno al sicuro un uomo attraverso di esse.

II. IL FEDELE PRESENZA DI UNO DI IL PIÙ GRANDE AIUTA PER LA MODIFICA DELLA PRATICA PENTIMENTO , vale a dire, una franca ammissione e la confessione pubblica dei fatti esatti del caso.

Niente è un deterrente più sicuro per un pentimento che potrebbe essere di un fronteggiare controvoglia l'esatto stato delle cose. Nulla fa ben sperare che il pentimento si estinguerà con la transitorietà di una "nube mattutina" del fatto che non sia accompagnato da una confessione intransigente, o sia accompagnato solo da una debole, parziale confessione. Ma l'affermazione fatta ora senza tema di smentita è delle più inequivocabili: «Non l'abbiamo indagata ai tempi di Saulo.

"Come se ai nostri giorni un uomo altolocato e autorevole dicesse di sé, e coinvolgesse molti altri nell'affermazione, mentre li guardava in faccia con fermezza: "Non siamo mai stati in ginocchio;" "Ci siamo dimenticati pregare;" "Abbiamo vissuto anni lunghi, pericolosi e ansiosi senza preghiera." Dire a me stesso onestamente il mio peccato più grande, e confessarlo alla propria anima, sostiene due cose:

(1) alcuni dei più veri coraggio;

(2) la prova più probabile e più sicura di un'autentica conversione.

Tuttavia quel peccato doveva essere condiviso, e chiunque potesse essere giustamente accusato di esserne principalmente responsabile, la nazione di Israele non poteva essere resa colpevole di un peccato più grande o più suicida di quello di aver trascurato di "indagare presso l'arca". Ebbene, possiamo immaginare che il pathos smisurato, la più sincera autocondanna, siano alla base di questa confessione: "Poiché non abbiamo indagato su questo ai giorni di Saulo".

III. L' INTERO ASSENZA DI QUALSIASI APPARENTE DISPOSIZIONE PER SPIEGARE VIA IL PECCATO . Nessuna scusa è suggerita, nessun palliativo è accennato. Il nudo fatto annunciato sembrava far trattenere il respiro sia a chi udiva, sia a chi aveva parlato.

Non c'è alcuna offerta da parte di Davide per indicare ciò che, per quanto riguardava i fatti, avrebbe potuto giustamente indicare: il chiaro, cattivo esempio di Saul, e la nazione distratta, divisa, preoccupata, principalmente grazie a Saul. Adamo, come la cosa più naturale del mondo, all'inizio del mondo com'era, tentò di spingere il suo peccato un passo avanti, anche se per fissarlo su Eva; ed Eva ha agito secondo un tipo esattamente simile.

Ma David sembra ora insegnare quanto sia completamente convinto che nessun sotterfugio del genere possa essere altro che il sotterfugio di un'ora. Sembra sapere bene ciò che Ezechiele dichiarò con una tale schiettezza incondizionata che nessuno dovrebbe eluderlo: "L'anima che pecca, morirà". Se ci fossero cento spiegazioni manifeste, cento scuse plausibili del fatto che Israele per una generazione o per un anno "non indaga sull'arca", non tutte queste per un momento libereranno Israele dalla sua inevitabile perdita, tanto più perché autoinflitta, tanto più crudele perché introdotta da alti precedenti.

E che ci sia un peccato che si attacca a ciascuno di noi, un peccato preferito, un peccato assillante; e possiamo darne cento spiegazioni e cento palliativi. Questi ostacolano la nostra confessione, ma non aiutano la nostra anima; ostacolano la nostra valutazione del nostro peccato, ma non diminuiscono la sua natura maligna; ostacolano la nostra probabile liberazione, per sempre liberi, ma non compensano il nostro non essere liberi.

IV. L'ILLUSTRAZIONE PRESENTATO DI IL DOVERE DI ROTTURA VIA DEL NON PRIMA POSSIBILE DA COMPLICITÀ CON ALTRI UOMINI S' PECCATI .

Qualunque sia stata la parte di Davide nel peccato e nella perdita della nazione che per tanto tempo non aveva "interrogato l'arca", ora arriva per lui il momento in cui deve considerare la posizione che detiene riguardo alla questione, non più come privato cittadino e come singolo uomo, ma come successore di Saulo e primo uomo nel regno. È trovata da qualcuno una delle cose più difficili, non semplicemente abbattere le proprie abitudini, ma rompere i precedenti degli altri.

Qualsiasi numero di anomalie è perdonato e può ancora esistere perché esistono, e forse esistono da molto tempo. Ma le anomalie del peccato contro Dio e del peccato contro l'uomo non possono mai essere giustamente condonate su questo principio, vengono raccomandate da qualunque numero, qualunque lunghezza, qualunque genere di precedenti. In niente, forse, la forza dei precedenti è più volontariamente sentita, più docilmente soccombente, che in materia di religione e significato religioso.

Ed è qui che meno di tutti dovrebbero essere onorati così. "Alla Legge e alla testimonianza" devono essere portati. L'arca è stata trascurata; la Bibbia non è stata studiata, non meditata; l'armadio della preghiera è stato poco frequentato. È diventato di moda "abbandonare la riunione di noi stessi insieme"; ed è considerato arguto livellare la beffa e il sarcasmo contro la grande ordinanza di predicazione di Dio.

Per sfondare tutto questo e sovvertirlo, e ricominciare da capo davanti agli occhi dell'uomo occorre una forte convinzione, una vera religione, un grande coraggio. David si libera con poche parole a discapito del predecessore da ogni complicità con la sua carriera. Vede i passi che possono essere ripercorsi, le cattive vie che possono essere riformate, e il male che può essere riparato, e non si dà pace finché il grande compito non è iniziato e concluso. Con lui in questa faccenda vedere è vincere.

1 Cronache 13:12 .-Un inciampo mortificante santificato.

On the threshold of his reign David desired to dean act especially right, and on the threshold it seems that he is destined to encounter in that very attempt failure and keenest disappointment. With enthusiastic faith in the ark, it is his heart's first and deepest desire to bring it again home—at least to some place more like permanence and honour. And in the bringing of it, through no apparent fault of his own, the enterprise fails, disastrously and fatally.

This issue he must feel equivalent to a personal and very severe rebuff. Yet there is scarcely room to doubt that honest motive, religious feeling and principle, and an ardent faith dictated his desire and attempt. And as little room is there apparently to doubt that David reckoned on the helpful protection of Providence against whatever could be called accident, and from his heart prayed for it.

The facts, however, of that day's journey and work we know; and they stand in painful contrast to what we had hoped. All the circumstances we do not know, and there may be explanations not given us which would easily mitigate our surprise and account for what happened. It may be that David did omit to give the most proper directions, and to urge the needful cautions, and to implore solemnly the Divine blessing.

He may have been a little too confident of the mere act itself, a little too trustful in the good intentions of himself, and a little too uplifted because of the unanimous sentiment of all whom he had consulted. A stumble over the threshold may be very mortifying, very humbling, but no doubt it has often saved infinitely worse calamity further on. The very badness of an omen may turn confidence into care, and will work well for a cause, if it call special attention to some fact, or principle, or aspect of the whole matter liable to be overlooked or insufficiently regarded.

Perhaps in the present instance, did we but know all, this might sufficiently explain all that at first looks hard on David and an ill encouragement for his pious zeal. Passing, therefore, interesting but uncertain conjecture, it is open to us to study some of the known and ascertained results of that same day and that same bitter experience of David. The passage before us proclaims plainly some of these, and proffers a leading illustration of the principle of present loss compensated by spiritual results. Notice —

I. THE BIRTH OF A DEEP RELIGIOUS FEELING OF FEAR OF GOD IN DAVID. "He was afraid of God that day." David was not like a very young man; still less was he like a very young man with little knowledge, and who had been stinted of opportunity of gaining experience.

Much of this he had already accumulated, and especially of the kind that had brought lessons of God and his providence near to him. There is not a little evidence going to indicate that David had a certain predisposition to religious thought and feeling. There is a wonderful absence of indication of the contrary. His mind had largely opened to Divine manifestation, his thoughts frequently roved among the thoughts and ways of God.

Dangers and actual sufferings and fears had often brought him into near converse with the kindness and watchfulness of the "chief Shepherd," of whom he knew how to speak so well. Perhaps it had never struck him (and perhaps it would have never struck us except for this incident) that there remained for him something especial to learn of God in a very different kind of direction from all before. His impressions of God were all most grateful, as well they might be.

He had found God a "Sun and a Shield"—Light, Warmth, and Protection. He had found God one who "had lifted him up on high," and "had not suffered him to be cast down," nor "his foes to rejoice over him." He had been in earthly trial and persecution much, but in heavenly favour more, and in a wonderful assurance of all that gave him "boldness of access" to God. And he had not yet learned the other side—not, indeed, of the benevolent character and beneficent working of God—but the other side of himself, which might greatly need another sort of manifestation of the Divine power.

Though he had often seen God's justice and his anger, and had said, "God is angry with the wicked every day," he had never felt these, nor had dreamed that he was such that the time might come that he would have to feel them, and his experience become enlarged by so much as this," My flesh trembleth for fear of thee, and I am afraid of thy judgments" (Salmi 119:120).

To know a fear of God is one of. two things for the child of God. It is either to know the fear of one's own sin in honest earnest; or to catch one humbling, overwhelming sight of the contrast between the finite and erring nature of the creature man and the infinite perfection of God. As Adam first "was afraid;" as Jacob "was afraid" when he woke from that transporting dream; as Peter was afraid in the presence of the mighty Master of miracle; so was David now "afraid of God.

" There were slight differences of detail in each case, and differences of form, but the fundamental facts were identical, and they were two in one—a sinful creature seizing a moment's real idea of the all-holy Almighty! And this was the birth of a deep religious feeling in David which he never forgot, and which no doubt served the rest of his life many a valuable end.

II. CORRECTER AND FULLER KNOWLEDGE OF GOD, WHILE IT INTERPOSES DELAY, DOES NOT INVOLVE DESPAIR, BUT DOES ENSURE A MORE EXALTED ESTIMATE OF WHAT IT IS TO ENTERTAIN HIM.

The ark, with the mercy-seat upon it and the overshadowing cherubim, symbolized the Divine presence, and was, when located in the sanctuary in its proper place, unseen except by the high priest. In it centred the reverential feeling of the people. It is exceedingly likely that something of the deep mysterious awe with which it was associated was lowered and impaired by its history, when taken by the Philistines and lost to its own People.

David himself may have been among the number of those whose higher sense suffered some depreciation. He reverenced the ark and prized it; he thought it a necessity to the well-being of the nation, and ardently longed "to bring it to himself to the city of David." But something of this was form and the worship of form. Something of it was reliance on "means of grace," rather than vital dependence on the grace itself.

Even David's time was too late to let this in David's own self be "winked at"—or in the self of any true Israelite. The Bible that is possessed must be intelligently used; it is not to be lowered to the place of a talisman. The God who is worshipped must be worshipped "in Spirit and in truth"—he "seeketh such to worship him." And what David had thought could be sufficiently well done in a day or two, he learns will take "three months'" preparation.

During all this time his estimate of what it was to have and to entertain the Divine representation was being raised. How many a time did he speak in this wise to himself, "How shall! bring the ark of God home to me?" And the very process of thought that was going on within him, the mingled perplexity, disappointment, humiliation, all wakened by an unusual fear, were at the same time raising his estimate of the guest he fain would welcome, and fitting him to entertain that guest.

In this instance fear supplied the missing link, fear held the key-stone position, fear wakened the things that "were ready to die," unsuspectedly as the danger lurked. The theology must needs be radically weak that omits the justice of God, the integrity of man; the judgment of God, the fear of man. But the correcter and fuller knowledge of the Divine nature and relationship to man, which confessedly is most adapted to waken fear, to quicken it, to keep it a steady and strong force in our life, is not that which will permanently discourage, disappoint, or occasion desponding.

It will interpose delay, it will occasion heart-searching, it will promote a wholesome self-renunciation. But thereupon it is provided that, long ere despair is touched, a ransom will be found, and a triumphant entrance for the ark more prized than ever. "Mercy and truth are met together, righteousness and peace have kissed each other."

1 Cronache 13:14.-Responsible service outvied by abounding reward.

A certain amount of obscurity hangs over the name of Obed-edom, as has been already seen. And supposing that slight amount of obscurity removed or to count for little, it remains to take note of the fact that the signification of the name Obed-edom—servant to Edom—lends some additional interest to the circumstance of the ark's entertainment for a space of three months at his house. It reminds one of some two or three occasions in the time of our Saviour and in the first history of the apostles, when those who did not bear the name of Israel did seem to do works better than those of Israel, and to carry a truer heart within them, and received a signal and gracious reward.

But on whatever occasion and in whatever way he or the family of which he came became possessed of the name, there is little doubt that this Obed-edom was a Levite, of the Kohathite family. And as his house would appear to have been near the scene of the judgment that befell Uzza, while the ark was now on its way from the house of Abinadab, the Levite of Kirjath-jearim, it the rather invited David to place it there awhile under his care.

David is now the victim of panic. Whether the panic were more the offspring of good or bad quality, and had in it preponderance of good element or otherwise, certain it is that it lost David for three months the possession of the ark, where he would fain have it. Again he must have lived on mercy, and had to rest his hope again on this—that the will be taken for the deed. It was a shadow of how it would be later on with the building of the glorious temple.

But equally certain was another thing—that what David lost of honour, privilege) reward, another obtained: "The ark of God remained with the family of Obed-edom in his house three months. And the Lord blessed the house of Obed-edom, and all that he had." We have here a kind of leading instance of responsible trust transferred; lost by one it is gained by another, it is worthily fulfilled, it is bountifully rewarded. Notice —

I. THE ARDUOUS TRUST OF THE FIRST MAN IN THE KINGDOM' HAS COME BY CIRCUMSTANCES, WHATEVER THEY MAY BE, TO BE FORFEITED, EITHER TEMPORARILY .

OR ALTOGETHER, TO ONE OF THE HUMBLEST. Very much of human life and circumstance often seems to go by chance, often seems to be moss arbitrary, often seems to those who most implicitly strive to believe in providence very unlike the work of an all-wise and beneficent providence. But sometimes we seem more able to get a clue which helps to strengthen, refresh, renew an implicit faith.

The mere glimpse of such an explanation does at the same time rebuke our former doubt and failing faith. Have we not help here also? All David's position, all his holy enthusiasm, all his good intention, do not suffice, it appears, to compensate the absence of some certain, real, moral quality. David had much of the noble, the brave, the forgiving, the generous, about him. But more than once he lets himself down for the want of a calm, unsparing faithfulness with himself.

And for want of this, one of the grandest prizes, one of the greatest opportunities, now slips from his fingers. One of the strongest forms of human weakness will be found to consist in want of continuity of moral effort. One of the great victorious forces, despite of all human weakness, will be found in the reverse of this—"patient continuance," undespairing tenacity, the importunity which enlists time on its side.

This present in one who seems to have no outer advantage of position or grace or other gift will avail more than a score of other gifts of fortune and gifts of character, if this be absent or inconspicuous. Surprising dash is in the long run conquered, for it is exactly for every matter of long run that dash has little persuasion. The lowliest humility of person, place, character, which has power to wait, to endure, to continue, has a career before it which, without one ambitious endeavour or thought, gets borne on irresistibly to the highest goal.

But the other style may break down irremediably in a moment. We should not need always to wonder so much when "the mighty are put down from their seats and they of low degree are exalted," if we would just see that the reverse that thus happens is emphatically not that of chance or reckless caprice, but a result of that which God most regards, the presence of some deep-lying, significant moral quality, or the want of it.

The unnoticed working of this truth is not equivalent to any uncertainty in the working of it. And the invisible working of it, even when most invisible to man, is no stealthy indication of the indefensibleness of it when God should once arise to reveal and vindicate all. And he it is who is Arbiter of providence. Meantime mankind is ever being offered openly enough its own lesson.

II. A TRUST OF THE HIGHEST RELIGIOUS CHARACTER AT HOME IN LOWLY LODGING. The history of real greatness, of genuine goodness, and emphatically of God's Church, is a continuous illustration of this very thing.

The palace has seldom enough been, either of human endeavour or Divine decree, the nursery of the only real thing fit to be called greatness. Abundant privilege, knowledge, opportunity, have not been the seed-bed of signal and bright displays of goodness. The places where these grow are not here. Nay, these two things may be said—that it is impossible to calculate or to foresee where they will be found; and that it is the least correct account of them to say that they "grow.

" They at all events "are born." "The Spirit bloweth where it listeth," and we ofttimes are startled to hear the sound of it, and are envious that the pinion is heard so fleet and so strong as it passes our own ear or our own abode in order to light upon the head or the roof of some very humble neighbour. No lodging was too humble for Jesus from birth to death, from stable and manger to that cross upon which he "had not where to lay his head.

" And the nearest approaches to the Godlike visitation in heart and home of man have been in the humble heart, the lowly home, the meek spirit, the Church that "the world knoweth not." Whoever this Obed-edom was, up to this time his name was not inscribed on any roll of fame. And had it not been for his being ready to entertain that ark without the self-depreciation of Moses when he wanted to evade responsibility; without the panic of David when he thought of his own safety rather than of the honour and safe housing of that very ark; without the unmannerly prayer of the stricken Peter, "Depart from me," when he feared his Saviour more than his sin,—his name would never have been where it finds now its chiefest glory, nor his home one of the veritable oases of the world's desert.

Verily the ark of God, the presence of God, the secret of God, the Spirit of God, the Church of God, are all of and with the humble and ungrasping and unexpectant heart. That kind of heart God surprises and makes it his home.

III. HIGH RELIGIOUS TRUST FAITHFULLY MET AND FULFILLED BRINGS FULLEST, RICHEST BLESSING. It is well to note the great stress laid upon the shower of blessing that descended upon the house of Obed-edom and himself, "and all that he had.

" It were well if it were not too much considered old-fashioned to think, to say, heartily to believe, that God's blessing does go with hospitality shown to his servants, liberality shown to his Church, honour shown to his Word. The history before us tells us the old-day fact plainly. It is not obsolete as a principle. Let the conditions be seen again, and the results will be seen again. If, indeed, a man give wealth and render honour, hoping to receive for it in another way what he would regard as a very ample equivalent, this should earn for itself but the name of another form of simony, and evoke again the just anathema, "Thy money perish with thee… thou hast neither part nor lot in the matter… thy heart is not right in the sight of God.

" Therefore we cannot say, and would not say, "Let the experiment be but tried, and await with confidence the result." For so soon as ever it be regarded as experiment, and take the least semblance of any of the shapes of calculation, the Spirit has gone—the greater Spirit has sped his flight far enough distant. But when this thing genuinely appears in heart or home, and honour is first shown to God, service first shown to Christ, and the ear listens first of all sounds for the whisper of the Spirit Ñ then three months' sojourn of all Divine token is none too much condescension for the majesty of Heaven to deign, and perennial blessing upon the family, the business, and all unto which the hand may be set, none too great bounty for the Giver of all to bestow.

That house is full of fragrance; the perfume spreads grateful abroad. More and still more of gift is not graspingly, selfishly, anxiously sought. It comes, and the earth yields her prophetic full increase. Little enough is said of what reverence, what care, what holy fear, Obed-edom and family showed the ark. These are to be supposed. But enough is said of how well God pays his faithful steward.

HOMILIES BY J.R. THOMSON

1 Cronache 13:1.-Revival of religion.

The resolve to fetch back the ark of God was a sign of reviving interest in religion, of a more lively desire for the Divine favour, and of a deeper sense of the importance of observing religious ordinances. As the symbol of the Divine presence, as the depository of mementos and pledges of Jehovah's authority and mercy, the ark was held sacred by the Hebrew people. Its proper position was in the most holy place of the tabernacle.

It was justly felt to be a national calamity when the ark was taken by the Philistines in battle. That it was allowed to remain after its restoration at Kirjath-jearim for seventy years was culpable negligence, which was significant of religious indifference. The newly elected king was acting rightly as the human head of the theocratic kingdom in advising that the almost forgotten ark should be brought up with joyful solemnities to Jerusalem. His resolution, supported by the sympathy and cooperation of the people, was indicative of a revival of religion. The incident suggests several highly important lessons.

I. NATIONAL IRRELIGION ENTAILS NATIONAL CALAMITIES. It is always unjustifiable to attribute specified individual instances of calamity to the intentional interposition of a retributive Providence. At the same time, the world is under a righteous Ruler, and communities as well as individuals are subject to his sway. National vices and crimes have unquestionably a tendency to produce national troubles and disasters. Sin cannot go unpunished; a nation suffers when a nation errs.

II. REPENTANCE IS A NATIONAL DUTY. If a people in its corporate capacity can err, why can it not in the same capacity repent? David reminded the chiefs that, as a people, Israel had not inquired at the ark in the days of Saul. Thus he quickened the conscience of the community. Insensibility to sin is of all sins the worst. To recognize and confess, to mourn and to forsake sin, is the indispensable condition of acceptance and of reformation. "If we confess our sins, he is faithful," etc.

III. IN A GREAT MORAL CRISIS IT BECOMES THE REPRESENTATIVES OF A NATION TO CONSULT WITH A VIEW TO UNITED REVIVAL.

David consulted every leader and referred the matter to all the congregation. In a theocracy, no doubt, action was possible which would be impracticable in a nation where great diversity of opinion and practice prevails. But how obviously appropriate is it that religious societies and their leaders—the devout, the wise, the experienced—should take counsel with a view to religious revival and reform!

IV. GENERAL COUNSELS OF REFORMATION SHOULD ISSUE IN PRACTICAL ACTION, The people were not brought together merely to "talk over" the existing state of things. They were summoned under the king's leadership to act, and they did act.

(What are called "resolutions" at religious meetings are often misnamed; it is sometimes the case that those who pass them never dream of exerting themselves to carry them into effect.) If religion is to be revived and the land to be purged of iniquity, if the favour of God is to be recovered and the honour of God to be sought, it must be by united effort and action. Each godly person must ask, "What can I do towards such an end?" True acknowledgment of God is not merely verbal, it is practical. When all the people, repenting of sin, turn unto the Lord, he too will turn them again unto himself, and they shall be saved.—T.

Verse. 4.-Politics and morals.

David no sooner set before the people their duty with regard to the ark than they immediately resolved to act in accordance with his counsel. The chronicler explains why they did so; he tells us, in language remarkably dignified and simple: "For the thing was right in the eyes of all the people."

I. A NATION SOMETIMES NEGLECTS TO DO WHAT IS RIGHT THROUGH INATTENTION. The ark seems to have been overlooked during the years it remained at Kirjath-jearim: "We inquired not at it in the days of Saul." It is singular that nations sometimes connive at great national sins, that national conscience seems to slumber. How otherwise can we account for the prevalence of war, of slavery, of cruelty to prisoners, and other evils, which have disgraced civil and Christian communities?

II. IT IS A HAPPY THING WHEN THE QUESTION IS PUT TO A NATION—WHAT IS RIGHT? It is too common to ask the people—What is customary and in accordance with precedents? What is expedient? What will contribute to national fame? But nations as well as individuals are under the government of a righteous moral Ruler and King. And there is one question which those who would elevate and guide a nation should ever raise—What is right?

III. THE NATIONAL CONSCIENCE SOMETIMES CORDIALLY RESPONDS TO THE REVELATION OF RIGHT. Let not the multitude be flattered; they are prone to bow before the furious gust of passion; yet, when the impulse of prejudice or anger is past, they are capable of proving themselves amenable to higher motives.

Great acts of justice and self-sacrifice have, in such cases, been performed by a morally awakened society. If "the thing be fight in the eyes of all the people," then there may be witnessed magnificent displays of heroism and unselfishness. Then is the adage true, Vox populi vox Dei.

IV. NATIONAL CONSCIENCE ONLY FULFILS ITS PART WHEN IT LEADS TO NATIONAL ACTION. "All the congregation said that they would do so." Feeling must lead to corresponding achievement, or it is mere worthless sentimentality. A people's protest is good, but a people's action is better still.

LESSONS.

1. Let those who would forward a great movement appeal to the people at large, and seek to enlist the national judgment and conscience on their side.

2. Let nations that would enjoy the Divine favour seek it by doing the Divine will, by pursuing "the thing that right is."—T.

1 Cronache 13:8.-Holy mirth.

To some minds the two ideas, holiness and mirth, do not seem to harmonize. Whether because goodness is sometimes associated with austerity, and religious observances with dulness, or because mirth is sometimes associated with sensual indulgence and profanity; the fact is that to many minds there appears a mutual repugnance between the two.

I. WE HAVE HERE A SUITABLE AND INSPIRITING OCCASION OF HOLY MIRTH. General rejoicing should not take place only when temporal deliverances or material prosperity have been experienced. When God shows his mercy towards a people, in conferring upon them spiritual privileges, then should they show forth his praise, and make a joyful noise unto the Lord.

II. THE UNION OF ALL CLASSES IN HOLY MIRTH. King, priests, and people rejoiced together, and if all orders and ranks are alike indebted to God's goodness, all should alike join in his service and praise. Widespread is the beneficence of the heavenly Father; let all the children give thanks, and be joyful before the Lord the King.

III. HOLY MIRTH FINDS AN APPROPRIATE EXPRESSION IN CONJOINED AND CORDIAL SERVICES OF MUSIC AND SONG. Such utterance of mirth is natural, is in accordance with the constitution God our Maker has given us.

It is scriptural, for both under the old covenant and the new, vocal praise was practised by the saints of God. It is acceptable: "With such sacrifices God is well pleased." It is an anticipation of heaven, where the praises of the redeeming God are universal and perpetual.

LESSONS.

1. Discourage a severe, morose piety.

2. Let songs of rejoicing abound in Christian homes and Churches.

3. Let the young be trained to associate happiness with religion—to take pleasure in "the service of song in the house of the Lord."—T.

1 Cronache 13:10.-Severity of judgment.

To understand this narrative it is necessary to bear in mind the character of the older dispensation. It was an economy in which persons, things, and places were set apart as holy, doubtless in order to instil into the minds of the people ideas of spiritual purity and consecration. The ark was a holy thing, in a sense in which nothing material is holy under the Christian dispensation. But there are principles which underlie these ceremonial appointments and provisions, which are deserving of our serious and discriminating attention.

I. THE HISTORICAL INCIDENT. The chronicler here relates:

1. A serious offence. When Uzza put forth his hand and touched the ark, though he did so only for the security of the sacred chest, he incurred the Divine displeasure. His act was one of officiousness; it was not his business to interfere with the apparatus of Divine worship. He was guilty of irreverence; for he showed that he did not stand in awe of the symbol of the Divine presence.

And we may discern even profanity in his conduct; it was only for the chosen tribe to minister in connection with the sanctuary and what it contained, and although the ark was in transit to its resting-place, its safe conduct should have been left to the Levites.

2. A severe punishment. "The Lord smote him… there he died before God." The penalty seems at first view disproportionate. Yet it was both what might have been anticipated and what was necessary to produce a wholesome impression. That it did produce awe and trembling there can be no question. The severe judgment tempered the national rejoicing and even altered the purpose of the king as to the residence of the ark of the Lord.

II. THE MORAL LESSON. AS we read this narrative we are impressed with the general lesson of:

1. God's displeasure with disobedience. The Scriptures are full of lessons illustrating this principle; they begin on its first page and continue to its last. There is a more special lesson, viz.:

2. That unspiritual men should not meddle with spiritual things. In Christian Churches it is of the highest importance that men actuated by carnal and worldly motives should not be allowed to intrude and to influence their affairs. Let those be clean who bear the vessels of the Lord. The profane cannot with impunity discharge sacred functions.

LESSON1 Chronicles S.

1. Let God and all that is his be regarded with reverence.

2. Let sinners spared by Divine mercy adore the forbearance and loving-kindness of the Lord, and "seek him whilst he may be found, and call upon him whilst he is near."—T.

1 Cronache 13:14.-Household blessing.

"Prosperity," says Lord Bacon, "is the blessing of the old covenant, adversity of the new." Certainly Old Testament Scripture abounds in instances of temporal abundance, fertility, and happiness, represented as proofs of the favour of the Most High. In the text Obed-edom is recorded to have received the ark into his house, and with it to have received an abundant blessing upon himself and upon all that pertained to him.

I. THE GROUND OF BLESSING. Apparently this was, in the case before us, a regard for what was God's. But this was doubtless an expression of regard for God himself. The Divine Searcher of hearts and Judge of all sanctions this principle; and although we can give nothing, save our hearts, to God, we can give to his people much that is acceptable to him.

Our Lord Jesus often puts this motive before his disciples. What we do we are to do for his sake; and what we do to his people we are deemed to do for him. Still, as in the olden days, God honours those that honour him.

II. THE SIGNS AND TOKENS OF BLESSING. Whom God blesses he blesses in them-selves—in their own persons. He enriches them with spiritual knowledge; he reveals to them his favour; he fits them for his service. He bestows upon them relative blessings. As God blessed the house of Obed-edom, so there is no more delightful way in which he reveals his favour to his people than by visiting in mercy those most dear to them—encompassing them with the protection of his providence, and bringing them to a knowledge of his grace and love.

He blesses them in their possessions; sometimes, according to the Hebrew saying, "in their basket and their store," but always by granting them grace to make a sanctified use of all they have. Let all unite in the prayer, "God be merciful unto us, and bless us, and cause his face to shine upon us!"—T.

HOMILIES BY W. CLARKSON

1 Cronache 13:1.-Piety and policy.

As King of Israel, David made an excellent beginning; he commenced his reign by an act in which piety and policy were happily united. His action was:

1. Indicative of the piety which was characteristic of him. We who know David so well from his psalms, as well as from the Biblical history of his life, are not surprised that, when anointed king over all Israel, his first thoughts were directed to the service of God. With many monarchs this would have been the last consideration. But it was deepest and uppermost with David.

He felt, and most truly, that he owed his elevation to the distinguishing goodness of Jehovah, and when he had reached the height of his ambition he was not going to forget the hand that had lifted him up. Piety was a vein that ran straight through the life, because right through the character of the king.

2. Politic in all particulars. He acted:

(1) With sound constitutionalism. Instead of deciding and decreeing absolutely, he "consulted," etc; he "said unto all the congregation of Israel," etc. (1 Cronache 13:1, 1 Cronache 13:2). This was "the manner of the kingdom" (see Giudici 20:7; 1 Re 12:6; 2 Cronache 20:21). It was an act likely to impress the nation very favourably.

(2) With consideration toward the sacred tribe. "Let us send… to the priests and Levites," etc. They would naturally expect that special reference would be made to them, and they would be gratified by the royal attention.

(3) With regard to the general wishes of the people. All that could come to such a ceremony would like to be present; all were to be invited: "Our brethren everywhere" were to gather together (1 Cronache 13:2); "David gathered all Israel together" (1 Cronache 13:5).

(4) With tenderness toward the fallen house. He did not reproach Saul with the neglect with which he might have been justly charged; he gracefully included himself in whatever condemnation was implied: "For we inquired not at it in the days of Saul" (1 Cronache 13:3).

(5) Reserving one point which must be final and supreme. Their wishes were consulted and should be carried out, but subject to one condition—the approval of God himself: "And that it be of the Lord our God."

(6) With personal participation and co-operation. He did not send up and fetch the ark; he "went up, and all Israel" with him (1 Cronache 13:6).

I. POLICY WITHOUT PIETY IS A POOR AND VAIN THING. It seems clever or even brilliant to those who imitate and practise it; but it is contemned of God, disregarded by the wise and good, and certain to come to an ignominious end. It works in the ground, and then sports in the sun for its little hour, and then it falls utterly to pieces and cannot be lifted up again.

II. PIETY WITHOUT POLICY IS A DEFECTIVE THING. A reverent spirit and a pious purpose are admirable things, but if they are dissociated from discretion, and proceed on their way without regard to the claims, wants, and wishes of men, they will commonly, if not always, fail to secure the object they have in view.

III. PIETY AND POLICY TOGETHER ARE A BENIGNANT POWER. Let good men be prudent as well as reverent, discreet and considerate as well as godly and zealous; let the cause of God be championed and conducted by those who have a knowledge of "what is in man" and what are the conditions under which they work in harmony, and then will the goal be reached and the prize be won.—C.

1 Cronache 13:7.-The imperfections of human service.

We cannot read this story of the first attempt to bring the ark to the capital without being impressed, if not depressed, with a sense of the weakness and imperfection characterizing our human service. We learn —

I. THAT A SLIGHT DEPARTURE FROM THE DIVINE WILL MAY LEAD TO SERIOUS CONSEQUENCES. David, in a moment of thoughtlessness or presumption, decreed that the ark of God should be "made to ride" "in a new cart.

" This was not the way prescribed in "the Book of the Law of the Lord" (see Numeri 4:15). This irregularity led to the act of Uzza (1 Cronache 13:9), and this to the stroke of Divine wrath which so sadly and seriously interrupted the day's proceedings (1 Cronache 13:10). We are not now called upon to conform our ritual to any prescribed order.

The commandment of Christ does not go into the details of outward observance. But it is nevertheless true that any actual departure from his will, though it may seem to be but slight, may lead on and down to a most serious breach. This may apply to his revealed will in regard to

(1) the temper and spirit we should cherish,

(2) the attitude we should assume,

(3) the relations we should enter upon, in our various spheres.

II. THAT IT IS A MATTER OF GREAT MOMENT TO KNOW OUR PLACE IN THE SPHERE OF THE SACRED, AND TO KEEP IT.

Uzza was not entitled to lay his hand on the ark of God; he exceeded his right; he intruded into a position for which he was not qualified, and he paid for his presumption the last penalty of sudden death at the hand of God. Those who now attempt a work for which God did not design them and to which Christ does not summon them, whether that of the Christian ministry, of missions, or any other sacred calling, will find that they have committed themselves to duties and responsibilities, the faulty and (perhaps) mechanical, the uncongenial and therefore unspiritual discharge of which will redound to their own serious if not mortal injury. We must take care to keep within the sphere for which our Lord designed us, in the realm of the sacred as well as the secular.

III. THAT OUR BRIGHT AND HOLY JOYS MAY BE MOST UNEXPECTEDLY DASHED. The eighth verse gives us a picture of a company of men in the full enjoyment of sacred pleasure; they were exulting before God in the act of service they were rendering.

Sacred joy had reached its very summit, and in the very midst of it, without a moment's interval of preparation, there occurred the transgression and the punishment. Song was turned into lamentation, dancing into weeping, gladness into perplexity and sorrow, day into night. So may it be with us at any hour in this lower earthly sphere. We cannot reckon on the continuance of any present good. Even our joy in God, our delight in his service, may suffer sudden and sad eclipse, and our noon of devout exultation descend at once into the midnight of discomfiture and grief.

IV. THAT GOOD MEN MAY BE MUCH PERPLEXED AT DIVINE DISPOSALS. We read that David was "displeased" (1 Cronache 13:11), and also that he was "afraid" (1 Cronache 13:12).

We also often find ourselves both perplexed and alarmed at the dealings of God with us. God's way is often "in the sea, his path in the great waters, and his footsteps are not known." He is sometimes "terrible in his doings toward the children of men." Why he lets the assassin do his deadly work so well, the storm wreck the vessel which is carrying missionaries to their post, the father of the family catch the fatal fever, the irreplaceable minister perish in the railway accident, etc; we do not know and cannot think.

Our hearts are saddened, perplexed, troubled, awed. Let us feel that we are but very little children trying to understand a Divine Father, whose wisdom and love must be unfathomably deep, must go down far lower than our poor plummet will sound. "Blessed are they who do not see, and yet believe." We "walk by faith, not by sight."—C.

1 Cronache 13:13, 1 Cronache 13:14.-Superstitious error and religious truth.

We must take care to read these verses intelligently, or we may misread them altogether. It is possible to draw from them a conclusion which is not in accordance with the mind of God. There is —

I. A SUPERSTITIOUS ERROR AGAINST WHICH TO GUARD. It would be a great mistake to suppose that the mere fact of the presence of the ark in the house ensured prosperity; or that, similarly, the mere presence of sacred rites or persons will now command the favouring regard of God. That there was something more than this in the case of Obed-edom is proved by the facts:

1. That the presence of the ark in the midst of the Philistines proved to be disastrous (1 Samuele 5:1).

2. That the presence of the ark in the camp of the Israelites proved to be fruitless of help (1 Samuele 4:1.).

3. That the ark was nothing more in itself than a box of wood, and, apart from God's determination to bless, could not possibly effect anything at all.

4. That to trust in a thing manufactured of man and not in the living God himself would partake of the idolatrous (see 2 Re 18:4). If we cherish the idea that, because we are connected by blood (or in any other way) with sacred persons, or that because we have much to do officially with sacred things, with the utterance of sacred words, or the performance of sacred rites, or the care of sacred buildings, therefore it will be well with us in the books of heaven, we are only harbouring a fiction, we are leaning on a brittle reed, we are building the house of our hope upon the sand.

II. THE RELIGIOUS TRUTH TO BE RECEIVED AND WELCOMED. God blessed the house of Obed-edom because he cheerfully and reverently made room for the sacred chest. His act was one of simple piety, rendered in an hour of need and offered devoutly, intelligently unto God; therefore God "blessed the house of Obed-edom, and all that he had.

" It was the mark of God's approval of a service rightly and worthily rendered. The truth for us to gather is that God's abidingfavour is the one sure source of blessedness. If God be "with us," i.e. for us, on our side, who or what can be against us? "The fear of the Lord is the beginning of wisdom." Those who, in constructing their life, leave God's favour out of the account, make a fundamental and fatal error.

Those who go on the principle that his Divine favour will secure true prosperity are proceeding along the lilies of truth. Let every man be discontented and disturbed in soul until he has first made sure of the abiding approval of the Most High. Till then it will be wrong with him and with all that he has; when that is gained, all is well with him and his. But how is this approval to be secured?

1. By doing the one thing which God demands of all his children now. This, first of all and most of all, is the work or the will of God, that we "believe on the Name of his Son Jesus Christ," etc. (see Giovanni 6:29; 1 Giovanni 3:23). The acceptance of Christ as our personal Saviour and Lord is the way to secure the abiding favour of the Father of all. Having thus gained his Divine regard, we must continue therein.

2. By striving to be and to do all those things in all our relations which are pleasing in his sight (see Filippesi 4:8; Colossesi 3:17, Colossesi 3:23). Among many other ways of pleasing Christ, we may win his approving smile in the particular way suggested in the text.

3. By showing special attention to that with which, and to those with whom, he is specially connected—his house and his disciples.—C.

HOMILIES BY F. WHITFIELD

1 Cronache 13:1.-David and the ark.

Now that David had been anointed king over Israel, his first act was to think of the ark. During the reign of Saul it had been utterly neglected, and the people had become careless about the ordinances of Divine worship. This was the thought ever uppermost in David's heart. The ark, the outward symbol of the Divine presence, was everything to him. He could not live outside the sunshine of God's favour.

To him God was everything, and without him there was nothing. What to him was all the popularity, the loyalty of those who rallied round him to proclaim him king, the devotion of the many thousands of Israel, if the Lord was not with him, the Centre and Source of all? Nothing. We see what David's estimate of God's presence was by the praises which he and all Israel offered on the occasion of bringing up the ark (1 Cronache 13:8).

What had been of old a terror to the Philistines (see 1 Samuele 6:1.) was the highest joy to the people of God. It is so always. God's presence is to God's people their highest joy. To those who are out of Christ what can it be but terror? Notice, again, how David adds to "if it seem good unto you" the words "and it be of the Lord our God." A true Christian will never, in any question, leave out the latter words. They must ever qualify all that precedes.—W.

1 Cronache 13:7, 1 Cronache 13:9.-Uzza and the ark.

Since the ark was last heard of it had been in Baalah, or Kirjath-jearim. For upwards of fifty years, since it had been in the hands of the Philistines, it had been in the house of Abinadab of Gibeah, under the charge of his two sons, Uzza and Ahio, who were Levites, and who had been consecrated for the office. For the purpose of removing the ark to Jerusalem it was set upon a new cart, he was instantly smitten of God, and "there he died by the ark" (2 Samuele 7:7), "before God" (1 Cronache 13:10).

David was grieved at this, and, instead of proceeding further and carrying the ark as he had intended to Jerusalem, he left it in the house of Obed-edom the Gittite, where it remained three months (1 Cronache 13:14). The setting of the ark on a cart was a hasty and inconsiderate procedure, in direct violation of the command of God (see Numeri 4:14, Numeri 4:15; Numeri 7:9; Numeri 18:3).

Setting it upon a cart instead of having it carried upon the shoulders may seem to be a very small mistake. Touching it against an express command may seem to admit of extenuation, especially as it seemed to be falling. To the eye of man the fault, under such circumstances, may seem only to require a mitigated punishment. But it is not so with God. The entire act betrayed a forgetfulness of the majesty and holiness of Jehovah's presence.

It was also a departure from the Word. Such departures from the Word, to us who are accustomed to estimate evil by quantity and degree rather than by principle, may seem light things; but God looks at the motive, the principle, the underlying spirit.—W.

1 Cronache 13:13, 1 Cronache 13:14.-The ark in the house of Obed-edom.

The ark was in the house of Obed-edom three months, and "the Lord blessed the house of Obed-edom, and all that he had." Why was this? Obed-edom was a Levite. He had been prepared of God to minister before it. None but a prepared heart can enjoy Christ. The ark was at home with Obed-edom, and he with it. So it is always with Christ and his people. But God not only blessed Obed-edom and his family; the significant words are added, "and all that he had.

" Everything went right with Obed-edom, in his house, his family, his duties, his joys, and his sorrows, because the ark was there. What a lesson! Reader, why do things not go right with you? Because Christ has not his right place in your heart, in your affections, in your home, in your duties, and in all you have. Let Christ be in all, and then it cannot but be with you as it was with Obed-edom, "the Lord blessed his house, and all that he had."—W.

HOMILIES BY R. TUCK

1 Cronache 13:1, 1 Cronache 13:4.-Unity in religious enterprises.

The ark was the national religious symbol. Its return, was a matter of interest to the whole nation. So David made a very earnest effort to unite the whole nation in the work of its restoration. It was but a little thing that David, as the king, should order the ark to be fetched. It was a great mark of respect and honour shown to Jehovah that the whole nation should rise, as one man, and show its care of the Divine symbol.

Religion has its private spheres. It is strictly an individual and personal thing. Men cannot be saved in masses; the regenerating grace of God only reaches them one by one. But while we see this with the utmost distinctness, we must also admit that religion has its public spheres, and that these are properly a care and anxiety to all sincere and earnest men. We are not to "forsake the assembling of ourselves together, as the manner of some is.

" Our Lord gave us his own example of reverent sharing in public worship. With much suggestiveness the evangelist says, "Jesus, as his custom was, went into the synagogue" (Luca 4:16). The apostles afford the example of sharing together in worship and work. And the best men in every age have fully recognized both the duty and the moral value of public religion.

It has been left to our times of luxurious self-indulgence to find excuses for half-day attendance at the sanctuaries, which too often grows into entire neglect of all public means of grace. Bishop Wordsworth notices, in 1 Cronache 13:3, that "David, in his charitable spirit towards the memory of the departed king, does not say that Saul, being possessed by an evil spirit, became indifferent and careless to religion, and was given over to a reprobate mind; but he speaks in general terms, and takes a share of the blame to himself: 'We troubled ourselves little about the ark in the days of Saul.' Here is a happy example of mildness and charity, joined with piety and zeal."

I. THE MORAL VALUE OF UNITY IN RELIGIOUS ENTERPRISE AND WORSHIP. The complete circle of human culture cannot be reached and covered by a purely private religious life. This is fully illustrated in the case of hermits, nuns, and monks, who have isolated themselves from their fellows for purposes of personal soul-culture.

But the results have never been the harmonious development of the whole nature. Some sides have been unduly cultured, others have been neglected. In our commoner life private culture can no better suffice. The side of feding becomes unhealthily exaggerated. Certain necessary things in the religious life are only nourished by united and public acts of devotion and worship. We only notice a few of the chief influences for good exerted by such scenes.

1. They check the self-centering, introspective habit, the undue attention to feeling.

2. They take us out of ourselves by presenting to thought matters of common rather than individual interest.

3. They sway us to higher ranges of feeling than we could otherwise reach.

4. They culture reverence, and so counteract the tendency of private devotion to nourish undue familiarity with God.

5. And they provide peculiar help for those who, being weak in piety, are very dependent on sympathy.

II. THE POWER THAT MAY BE GIVEN TO ONE MAN TO SECURE SUCH UNITY IN ENTERPRISE AND WORSHIP. Illustrated in David.

So, now, a man may give the initiative, as has been again and again illustrated in modern missions. Especially note Hudson Taylor's starting of itinerant work in China. A man may give a leading example. A man may use effort to secure efficiency and attractiveness in worship. Illustrate from reformers of modern services—those who have improved Church singing, etc. Impress how superior a force the Church has and wields to that exerted, in Christian work, by any number of private individuals.—R.T.

1 Cronache 13:8.-The joy of religion.

The natural and fitting expression of the kingly and national gladness in the restoration of the sacred ark was, "Playing before God with all their might, and with singing, and with harps, and with psalteries, and with timbrels, and with cymbals, and with trumpets." The three kinds of musical instruments are here indicated—those producing sound by wind, by the vibration of strings, and by the clanging together of metals.

For a picturesque realization of the scene brought before us in this verse, see Stanley's 'Jewish Church,' vol. 2:74-76. The mission of music and song is to find expression for man's gladness and joy. It is as natural to sing as to laugh. Man has wonderfully developed the faculties of music and song, and now it is one of our chief modes of expressing human emotions, and of relieving them by expression.

It is as truly one of the great forces for exciting and stirring emotion, as is well shown when it is necessary to raise the martial spirit of a nation. Dr. Horace Bushnell has a very striking paper on 'Religious Music,' in his volume 'Work and Play,' in which he opens out and illustrates these two points: "The very wonderful fact that God has hidden powers of music in things without life; and that when they are used, in right distinctions or properties of sound, they discourse what we know—what meets, interprets, and works our feeling, as living and spiritual creatures.

" "How carefully this (musical) part of the worship was ordered in the temple service of Israel is known to every reader of the ancient Scriptures; how exactly also the chorus of singers and of players on instruments were arranged, one to answer to another in the deep wail of grief or penitence, the soft response of love, the lively sweep of festive gladness, or all to flow together in choral multitudes of praise, that might even shake the rock of Zion itself.

" "And if any one wishes to know what power there may be in music, as an instrument of reliction, let him ask what effect the songs of this one singer (David) have had, melted into men's hearts, age after age, by music, and made in that manner to be their consecrated and customary expressions of worship."

I. THE REASONABLENESS OF JOY IN RELIGION. We feel the reasonableness of the songs and joy of Israel when redeemed from Egyptian bondage and delivered from their raging foes. Much more is joy and song right and natural as our response for redemption from penalty, and deliverance from evil.

It can only be a distorted religion that fits with melancholy. "The joy of the Lord is our strength;" and with "joy we draw water from the wells of salvation." Illustrate from the Old Testament point of view: David and the prophets give high examples. Illustrate from the New Testament point of view: apostles tell us if we "are merry, we should sing psalms;" "Speaking to one another in psalms and hymns and spiritual songs.

" Modern religious life makes music and song essential features, and these do much towards preserving a healthy tone in our piety. This may be applied to private devotion; it is greatly aided by hymn and song. It is the most attractive feature of public worship.

II. THE HELPFULNESS OF SONG IN EXPRESSING RELIGIOUS JOY. What could David have done else, or so well, in uttering his over-charged feelings? Music at once soothes and gives adequate expression. A man can put his very heart into a song, and ease and quiet his intense emotions by so doing. Estimate the influence of song: it

(1) uplifts;

(2) brightens;

(3) aids feeling;

(4) comforts.

Illustrate by the incidents and influences connected with Paul Gerhardt s hymns. Then we should fully recognize the importance of the gifts of song and music which have been granted to the Church, and see that these are duly consecrated and cultivated. Religious joy cannot be always maintained, and yet true hearts may even find "songs in the night" and in the prison.—R.T.

1 Cronache 13:9, 1 Cronache 13:10.-Warnings against irreverence.

The incident here recalled to mind is one full of difficulties. Uzza seems to have been struck dead for what was, in intention, an act of consideration and care for She safety of the ark. To human view his sin does not readily appear, and some explanations are necessary in making it clear. Uzza's death was not, mainly, a judgment on Uzza, but a lesson, taught in a very solemn manner, to David and the people.

They had not been associated with the ark for a long time, and so may have lost some of the due solemnity of feeling concerning it. By the Mosaic rules, the ark was on no account to be touched by human hands. It would not have needed any steadying if, in obedience to the Law, it had been carried by poles on the priests' shoulders. So God permitted this one man's death to teach the solemn lesson of reverence.

The sin was really David's in neglecting the due order and regulations, but it pleased God that he should receive his warning through the suffering of another. One tradition says that Uzza was struck by a lightning flash; another represents his death as occasioned by the withering of his hand and arm. "We cannot fully explain this judgment from the side of Uzza. We must add that man, in life and in death, may be used by God to teach his lessons and accomplish his work; and Uzza, in his sudden death, was God's appeal to a king (and to a nation) who had forgotten his holy Law, and were 'following the devices and desires of their own hearts.' That which was a judgment to Uzza was a merciful call to repentance and right-heartedness given to king and people."

I. ATTENTION TO FORMS MAY EXPRESS REVERENCE. Illustrate by the way in which kneeling aids in securing the spirit of prayer. Herein lies the importance of care in arranging the externals, the ceremonials, of Christian worship. The associations of God's house should both secure and cultivate a due and becoming reverence.

II. THE NEGLECT OF FORMS MAY TEND TO NOURISH IRREVERENCE. Some pride themselves on freedom from forms. But while it is quite conceivable that overdone forms may crush out spiritual life and feeling, it is even more likely that a despising of religious forms may lead to undue familiarity with God's Name, and sanctuary, and worship, and sacraments.

If to some it may seem that undue attention to ritual is replacing a true reverence by a mere formalism, to others it appears that the age is singularly and perilously irreverent, and sorely needs again the warning of Uzza's death.

III. THAT WHICH IS DONE FOR GOD MUST BE DONE IN GOD'S WAY. A lesson which every age and every individual needs to learn. David made the very common mistake of trying to do God's work in Ms own way.

He must be impressively shown that the fully obedient spirit waits on God to know the how as well as the what. It not only says, "What wouldst thou have me to do?" but also, "How wouldst thou have me do it?" To win willingness to take God's way is often, as with David, the issue of humiliating failures; and it is precisely the lesson which life-failures are designed to teach.

IV. BY SOLEMN PROVIDENCES SOLEMN LESSONS MAY BE IMPRESSED. Our Lord taught us that we must not venture to convict public sufferers of special sins bringing on them judgment (Luca 13:1). God often teaches the mass of men by his dealings with a few.

The victims of so-called accident vicariously suffer for the good of others. Illustrate by those who die of diseases caused by neglect of sanitary laws. They awaken attention to existing evils, and are the means of saving men. Uzza really saved the judgment that must have fallen on David and the nation if they had kept on acting in this self-willed way.

Make final appeal to modern feeling respecting worship. There are signs of the danger of losing the worshipping idea, and overdoing the instruction idea, in our public services. We need recalling to a due reverence.—R.T.

1 Cronache 13:14.-Obed-edom's blessing.

The subject introduced here is "God in the home, God cherished in the home, and God blessing the home." God was pleased to teach Israel by symbols, by incidents, by personal experiences, and by actions, as well as by words. There is given a picture of Obed-edom's home, and we see that God's cherished presence is assured blessing for the heart and the home.

I. GOD'S PRESENCE WITH US CAN BE GRANTED AND REALIZED. Man can be, and know that he is, the temple of the living God. The possibility of this is the assurance given us in the incarnation of Christ. God can dwell with men; for be has dwelt in the "Man Christ Jesus."

II. GOD'S PRESENCE WITH US CAN BE CHERISHED; So David, fearing the Divine removal, prays, "Take not thy Holy Spirit from me." We cherish the Divine indwelling by

(1) daily openness;

(2) dependence; and

(3) prayer;

but especially by daily following, in simplicity and loyalty, the consequent inward Divine leadings. Compare George Macdonald's sentence, "If any man will do the truth he knows, he shall know all the truth he needs to know." God only stays with the obedient.

III. GOD'S PRESENCE TAKES GRACIOUSLY HELPFUL FORM IN CHRISTIANITY, It is the presence of Jesus Christ, and from the records of his earthly life we know what an infinite charm and help that presence can be. Our Lord promised, "I will come to him, and sup with him," and he left this last assurance, "Lo, I am with you alway, even unto the end of the world."

IV. GOD'S PRESENCE STILL ENSURES PERSONAL AND FAMILY BENEDICTIONS. It does not ensure freedom from care, but it does our sanctification through the care. We cannot be alone in any trouble. It brings a gracious actual reward of

(1) soul-prosperity;

(2) family peace and success.

Plead for the recognition of God in the home, by maintaining the habit of family prayer. And show the mystery of grace in God's even using the incentive of promised rewards of godliness, and giving Scripture examples of such rewards.—R.T.