THE RETURN OF THE ARK
2 Sam. vi. and 1 Chron. xiii.
We are now called to follow David from the scenes of his exile to
those of his government. Saul has passed off the stage of history,
having met death by the hand of an Amalekite--one of that very nation
which he had disobediently spared. Solemn warning! Jonathan, too, had
fallen in company with his father, Saul, on Mount Gilboa, and David
had given utterance to his sublime lament over both. David had ever
carried himself towards Saul with the fullest sense of his being the
Lord's anointed; nor did he manifest anything bordering upon a spirit
of exultation when informed of his death; on the contrary, he wept
over him, and called on others to do the same. Neither do we find
anything like unbecoming haste to ascend the throne left vacant for
him; he waited upon the Lord about it. "David inquired of the Lord,
saying, Shall I go up into any of the cities of Judah? And the Lord
said unto him, Go up. And David said, Whither shall I go up? And He
said, Unto Hebron."[20] This was real dependence. Nature would have
been eager to rush into the place of honor; but David waited on the
Lord, and only moved as directed of Him. It was this confidence in and
dependence upon God--delighting himself in Jehovah--that forms the
peculiar loveliness of David's character, "the man after God's own
heart." Happy would it have been for him had he continued thus to move
on in child-like dependence.
[20] Hebron means _Communion_; it is in communion with Himself the
Lord ever calls His servants in entering the field of service to which
He calls and for which He prepares. [Ed.]
But, alas; we have to trace far more of nature in David during the
period of his elevation than during the period of His rejection. A
time of peace and prosperity tends to develop and bring to maturity
many seeds of evil which might be nipped and blighted by the keen
blast of adversity. David found the kingdom more thorny and dangerous
than the wilderness.
After his accession to the throne over all Israel, David's lovely
desire, to have the ark of the Lord near himself in the city of
Jerusalem, is followed by a great error. His desire was most
commendable; the only question was, how was it to be done? The word of
God was exceedingly plain and distinct in reference to this important
matter; it pointed out a very simple and definite way of carrying the
ark of the Lord of Hosts, even upon the shoulders of living men, who
had been taken up and set aside for that purpose. (See Numb. iii. and
viii.) When the Philistines sent the ark of Jehovah back to its own
land and people, they knew nothing of this, and therefore devised a
way of their own, which, as might be expected, was directly opposed to
God's way, for "the natural man receiveth not the things of the
Spirit of God, neither can he know them, because they are spiritually
discerned." Therefore, though the plan adopted by the Philistines was
very decent and orderly, as men would say, yet it was not of God. The
ministers of the house of Dagon were poorly qualified to arrange the
order of the divine service. They thought a wooden cart would do as
well as anything else; it might have answered for the service of
Dagon, and they knew no difference. They had once trembled at the
sight of the ark, but, through the unfaithfulness of Israel, it had
lost its solemnity in their eyes; and though it had been most solemnly
and impressively vindicated in their view by the destruction of their
god, they understood not its deep significancy, they knew not its
wondrous contents; it was quite beyond them, and therefore they could
devise nothing better than a mere lifeless ordinance for conveying it
to its place.
But David ought to have known God's thoughts, and have acted upon them
at the first; he should not have followed the thoughts and traditions
of men in the service of God; he should have drawn his directions from
the lucid lines of the book of the law. It is a terrible thing when
the children of the kingdom form themselves after the model of the men
of the world, and tread in their footsteps. They never can do so
without serious damage to their own souls, and at the sacrifice of
God's truth and testimony. The Philistines might construct a cart to
carry the ark, and nothing whatever occur to show them the error of
so doing; but God would not allow David so to act. And so now; the men
of this world may put forth their canons, enact their laws, and decree
their ceremonies in religion; but shall the children of God come down
from their high position and privileges, as those who are guided by
the Holy Ghost and the blessed word of God, and suffer themselves to
be guided and influenced by such things? They may do so, but they
shall assuredly suffer loss.
David was made to learn his mistake by bitter experience, for "when
they came unto the threshing-floor of Chidon, Uzza put forth his hand
to hold the ark; for the oxen stumbled." The weakness and
inconsistency of the whole thing was here manifested. The Levites, the
ministers of God, had borne the ark from Horeb to Jordan, and yet we
have no record of any stumble. The shoulders of His servants was God's
way; but the cart and oxen were man's way. And who would have thought
that an Israelite would have deposited the ark of the God of Israel
upon a wooden cart, to be drawn by oxen? Yet such is ever the sad
effect of departing from the written Word to follow human traditions.
"The oxen stumbled." The arrangment was "weak and beggarly," in the
judgment of the Holy Ghost; and the Lord was only making this fully
manifest. The ark should never have been in such a dishonoring
position; oxen should never have been the bearers of such a burden.
"And the anger of the Lord was kindled against Uzza, and He smote
him, because he put his hand to the ark; and there he died before
God." Truly, "judgment must begin at the house of God." The Lord
judged David for doing what the Philistines had done without notice.
The nearer a man is to God, the more solemnly and speedily will he be
judged for any evil. This need not afford any encouragement to the
worldling, for, as the apostle says, "If judgment first begin at us,
what shall the end be of those that obey not the gospel of God? And if
the righteous scarcely be saved, where shall the ungodly and the
sinner appear?" If God judges His people, what shall become of the
poor worldling! Though the Philistines escaped the judgment of God in
the matter of the cart, they had to meet it in another way. God deals
with all according to His own holy principles, and the breach upon
Uzza was designed to restore David to a right apprehension of the mind
of God in reference to the ark of His presence.
Yet it did not seem, at first, to produce the proper effect. "David
was displeased because the Lord had made a breach upon Uzza: wherefore
the name of the place is called Perez Uzza to this day. And David was
afraid of God that day, saying, How shall I bring the ark of God home
to me?" There is much deep instruction in this. David was doing a
right thing in a wrong way, and when God executed judgment upon his
way of acting, he despaired of doing the thing at all. This is a very
common error. We enter upon some right course of acting in a wrong
way, or in a wrong spirit, which God cannot own; and then our spirit,
or method of acting, is confounded with the service in which we were
engaged. But we must ever distinguish between _what_ men do, and _how_
they do it. It was right for David to bring up the ark; it was wrong
to put it on an ox-cart. The Lord approved the former, but disapproved
and judged the latter. God will never suffer His children to persist
in carrying on His work upon wrong principles. They may go on for a
time with much apparent success, as "David and all Israel played
before God with all their might, and with singing, and with harps, and
with psalteries, and with timbrels, and with cymbals, and with
trumpets." This was very imposing. It would have been a difficult
matter for any one to raise an objection to the course of David in
this proceeding. The king and all his captains were engaged in it; and
the burst of music would have drowned any objection. But, ah, how soon
was all this exultation checked! "The oxen stumbled;"--"Uzza put forth
his hand," vainly imagining that God would suffer the ark of His
presence to fall to the ground. He who had maintained the dignity of
that ark, even in the dark solitude of the house of Dagon, would
surely preserve it from dishonor amid the mistakes and confusion of
His people. It was a solemn thing to come near the ark of God--a
solemn thing to approach that which was the special symbol of the
Divine presence in the midst of His congregation. It is a solemn thing
to be the bearer of the name of Jesus, and the depositaries of the
truth connected with His holy person. We should all feel this
solemnity more deeply than we do. We are too apt to regard it as a
light thing to put our hand to the ark; but it is not; and those who
attempt it will suffer for their error.
But, it may be asked, has anything been entrusted to the care and
keeping of the Church answering to the ark? Yes; the person of the Son
of God answers to the ark of old. His divine and human nature answers
to the gold and shittim wood of the ark. The _materials_ of the ark
typified His _person_ as the God-man; while the _purposes_ of the ark
and mercy-seat typified His _work_, whether in life or in death. The
ark enclosed the tables of testimony; and the Son of God could say, in
connection with the body prepared of God for Him, "Thy law is within
My heart." (See psalm xl.) Again, the mercy-seat spoke of peace and
pardon, of mercy rejoicing against judgment, where the poor sinner
meets God in peace; as the apostle says, "He (Christ) is a mercy-seat
for our sins." And again, "Whom God hath set forth to be a
mercy-seat." (The word used in Rom. iii is precisely the same as that
used in Exodus xxv., viz., _hilasteerion_--propitiatory).
Thus we perceive what a marked type the ark of the covenant was of Him
who magnified the law and made it honorable--even Jesus the Son of
God, whose glorious person should be the special object of the saints'
reverent and affectionate guardianship. And, just as Israel's moral
power was ever connected with the right acknowledgment and
preservation of the ark amongst them, so the Church's power will be
found connected with her due maintenance of the doctrine, the great
and all-important doctrine, of the Son. It is in vain that we exult in
the work of our hands, and boast ourselves in our knowledge, our
testimony, our assemblies, our gifts, our ministry, our anything: if
we are not maintaining the honor of the Son, we are really
worthless--we are merely walking in the sparks of our own
kindling--sparks which shall be speedily extinguished, when the Lord
is obliged, in very faithfulness, to come in and make a breach upon
us. "David was displeased" at the breach. It was a grievous check to
all the joy and gladness of the occasion; but it was needful. A
faithful eye detected the wrong moral condition of soul which was
betrayed by the wooden cart; and the breach upon Uzza was designed as
a corrective; and it proved an effectual one.
"David brought not the ark of God home to himself to the city of
David, but carried it aside into the house of Obed-edom, the Gittite."
This was David's loss; he forfeited much blessing and privilege by
thus stopping short, for the ark of God could do nought but bless all
who were rightly connected with it, though it was judgment to be
connected with it otherwise, as in the men of Bethshemesh, and Uzza.
It was a happy time for Obed-edom while the ark was in his house, for
"the Lord blessed his house and all that he had." All the time that
David was "_afraid_" and without the ark, Obed-edom was "_blessed_"
with the ark. True, things might not just look so cheering; the
blessing, instead of being diffused through the whole nation, as it
would have been had all been right, was confined to the immediate
circle of him who had the ark in his house. Still the blessing, though
contracted, was as real and positive, as pure and truthful, as if the
whole nation had been enjoying it. It could not be otherwise, inasmuch
as it was the result of the presence of the ark. God will ever be true
to His own principles, and will ever make those happy who walk in
obedience; and as He blessed Obed-edom during the three months that
the ark was in his house, though even king David was "afraid," so will
He now bless those who seek to meet in truth and simplicity, in the
name of Jesus. "Where two or three are gathered together in My name,
there am I." This is the great charter of our meeting. Where the
presence of Christ is, there must be blessing. Weakness there may be,
no doubt, and paucity, but still blessing and comfort, because Jesus
is there; and the more we feel our own weakness, emptiness, and
nothingness, the more will His presence be prized and loved.
Christians should seek to know more of the presence of Christ in their
meetings. We do not want sermons, power of eloquence, human intellect,
or anything that merely comes from man; we want the presence of
Jesus, without which all is cold, barren, and lifeless. But, oh the
sweetness of realizing the presence of the Master! Who can give
expression to the preciousness known by those on whom the dew of the
divine blessing falls? Blessed be God that any know it! Blessed be God
that in this day, when the sad effects of human tradition are but too
apparent in the Church, there is such a thing as the house of
Obed-edom the Gittite, where the presence of the ark, and the
consequent blessing of God, can be known and enjoyed! Let us prize
this more and more, while shadowy and unsatisfying forms and
ceremonies prevail around us.
We shall now dwell, for a little, upon God's gracious method of
restoring the soul of His servant David. The life of faith[21] is
little more than a series of falls and restorations, errors and
corrections; displaying, on the one hand, the sad weakness of man, and
on the other, the grace and power of God. This is abundantly
exemplified in David.
[21] Not exactly the "life of _faith_," but the life of saints. The
conflicts and trials so general in the people of God, while they
testify to faith within, result from the flesh which, not having been
kept under judgment, reasserts itself against the Spirit in the child
of God. It is of this Gal. v. 16-25 speaks. Were the "walk in the
Spirit" a constant thing with us, the lust and warrings of the flesh
would be kept under--kept in the place of death, where God has
assigned the flesh. The apostle could say as to himself, "Always
bearing about in the body the dying of the Lord Jesus, that the life
also of Jesus might be made manifest in our mortal flesh" (2 Cor. iv.
10). [Ed.]
There is a considerable difference in the way in which the return of
the ark is recorded in Samuel and in Chronicles; in the one we have
the simple statement of the facts; in the other, we have the moral
training through which the soul of David passed during the time that
he was afraid of God, or, in other words, during the time that he was
laboring under the effects of his own mistake. In Samuel we read, "And
it was told king David, saying, The Lord hath blessed the house of
Obed-edom, and all that pertaineth unto him, because of the ark of
God. So David went and brought up the ark of God from the house of
Obed-edom, into the city of David with gladness." David learnt that so
far from standing aloof from the ark through fear, it was really his
privilege and blessing to be near it. In 1 Chronicles xiv., we find
David in conflict with the Philistines, and obtaining victory over
them. "David inquired of God, saying, Shall I go up against the
Philistines? and wilt Thou deliver them into my hand? And the Lord
said unto him, Go up; for I will deliver them into thy hand. So they
came up to Baal-perazim; and David smote them there. Then David said,
God hath broken in upon mine enemies by my hand, like the breaking
forth of waters: therefore they called the name of that place
Baal-perazim (_i. e._, a place of breaches)." There is a very great
difference between "a breach" and "a place of breaches." God had made
a breach upon Israel because of their error in reference to the ark;
but as to the Philistines, it was not merely a breach made upon them,
they were altogether in a place of breaches; and David might have
learnt what a poor example he had followed when he, like them, made
the cart to carry the ark. And he did learn his mistake, for in
chapter xv. we read, "And David made him houses in the city of David,
and prepared a place for the ark of God, and pitched for it a tent.
Then David said, None ought to carry the ark of God but the Levites;
for them hath the Lord chosen to carry the ark of God, and to minister
unto Him for ever." And again, addressing the chief of the fathers of
the Levites, he says, "Sanctify yourselves, both ye and your brethren,
that ye may bring up the ark of the Lord God of Israel unto the place
that I have prepared for it. For _because ye did it not at the first_,
the Lord our God made a breach upon us, for that we sought Him not
_after the due order_."
Thus had David learned by the "breach" upon Uzza. He was brought to
see that to follow in the current of man's thoughts was contrary to
"the due order." None can teach like God. When David was wrong, God
made a breach upon him by His own hand. He would not allow the
Philistines to to do this: on the contrary, He allows David to see
them in a place of breaches, and enables him to smite them--to break
in upon them, like the breaking forth of waters. Thus God taught, and
thus David learned, what was "the due order,"--thus he learned, as it
were, to remove the ark from the new cart, and place it upon the
shoulders of the Levites, whom the Lord had chosen to minister unto
Him for ever,--thus he was taught to cast aside human traditions, and
follow, in simplicity, the written word of God, in which there was not
a word about a cart and oxen to carry the ark. "_None_ ought to carry
the ark of God but the Levites." This was very distinct. The entire
mistake had risen from forgetfulness of the Word, and following the
example of the uncircumcised, who had no capacity to understand the
mind of God on any question, much less the solemn and important one of
carrying the ark.
But in what a wonderfully gracious way did the Lord teach His servant!
He taught him by victory over His enemies! Thus it is the Lord
frequently leads His children into the apprehension of His mind, when
they vainly seek to follow in the track of the men of this world. He
shows them that they should not adopt such models. _The breach_ taught
David his mistake; _the place of breaches_ taught him God's due order:
by the former he learnt the folly of the cart and oxen; by the latter
he learnt the value of the Levites, and the place which they held in
the service of God. He would not allow His people to depart from His
prescribed order with impunity. And the ark might have remained to the
end in the house of Obed-edom, had David not learned to lay aside his
own way of bringing it up, and take up God's way.
"So the priests and the Levites sanctified themselves to bring up the
ark of the Lord God of Israel. And the children of the Levites bare
the ark _upon their shoulders_, with the staves thereon, _as Moses
commanded, according to the word of the Lord_." The Lord was glorified
in all this, and He could therefore give real joy and gladness,
strength and energy. There was no more stumbling of oxen--no more
human effort to keep the ark from falling; the truth of God was
dominant, and the power of God could act. There can be no real power
where truth is sacrificed. There may be the appearance of it, the
assumption of it, but no reality. How can there be? God is the source
of power, but He cannot associate Himself with what is at variance
with His truth. Hence, although "David and all Israel played before
God with all their might," there was no divine power. God's order was
shut out by the human arrangement, and all ended in confusion and
sorrow. How different is it in chap. xv. There is real joy--real
power. "It came to pass, when _God helped the Levites_ that bare the
ark of the covenant of the Lord, that they offered seven bullocks and
seven rams. And David was clothed with a robe of fine linen, and all
the Levites that bare the ark, and the singers, and Chenaniah the
master of the song, with the singers." In a word, this was a scene
with which God could consistently connect Himself. He did not help the
oxen; He did not help Uzza; the oxen had not borne the ark, of old,
through the waters of Jordan; neither had they borne it round the
walls of Jericho. No; it was on the shoulders of the Levites that God
had put it, and His order is the only happy one. It may not always
commend itself to human judgment; yet it will ever have the stamp of
Divine approval, and this is abundantly sufficient for every faithful
heart. David was enabled to bear the sneer of contempt from Michal,
the daughter of Saul, because HE WAS ACTING BEFORE THE LORD. Hear his
fine reply to her reproach: "It was before the Lord, which chose me
before thy father, and before all his house to appoint me ruler over
the people of the Lord, over Israel; _therefore will I play before the
Lord. And I will yet be more vile than thus, and will be base in mine
own sight._" Precious determination! May it be ours, through grace.
Base in our own eyes--happy in God. Humbled to the very dust in the
sense of our own vileness--lifted up on high, in the sense of the
grace and loving-kindness of our God.
The reader will remark that 1 Chronicles xvi. is just the development
of the spirit breathed in the above quotation. It is the hiding of
self and the setting forth the character and ways of God. In short, it
is a song of praise, which one has only to read to be refreshed
thereby. I would only direct the reader's attention to the last verse,
in which he will find the four great characteristics of the people of
God fully set forth. "Save us, O God of our salvation, and gather us
together, and deliver us from the heathen, that we may give thanks to
Thy holy name, and glory in Thy praise." The Church of God is a
_saved_ company. Salvation is the basis of everything. We cannot
answer to any of the other characteristics in this copious verse,
until we know ourselves as saved by the grace of God, through the
death and resurrection of Christ.
In the power of this salvation the Church is gathered by the energy of
the Holy Ghost sent down from heaven. The true effect of the Spirit's
operation will be to lead into fellowship all who submit to His
leading. His order is not isolation, but blessed association and unity
in the truth. But if there be ignorance as to salvation, our gathering
together will not be to the glory of God, but rather for the promotion
of our own spiritual interests, as it is termed. Men frequently
associate on religious grounds without the assurance of being
perfectly saved by the precious blood of Christ. This is not the
Spirit's mode of gathering, for He gathers to Christ on the glorious
ground of what He has accomplished. Confessing Christ, as the Son of
the living God, is the rock on which the Church is built. It is not
agreement in religious views that constitutes church-fellowship, but
the possession of a common life, in union with the Head in heaven.
Now, the more this divine unity is realized, the more will we enter
into the next characteristic presented to us, viz., _separation_: "and
deliver us from the heathen." The Church is called out of the world,
though called to witness for Christ in it. All within the Church is to
be under the government of the Holy Ghost; all outside alas, is
morally under the lordship of Satan, the prince of this world.
Finally, we have the Spirit of a worshiping people: "That we may give
thanks to Thy holy name." This follows from all that we have been
looking at. Salvation, association, separation, and worship are all
connected together. The Church, breathing the atmosphere of God's
salvation, is led by the Spirit into holy and happy fellowship, and
thus being separated unto the Lord Jesus, without the camp, presents
the fruit of her lips to God, giving thanks to His name.