1 Chronicles 15:2

1Ch 15:2 Then David said, None ought to carry the ark of God but the Levites: for them hath the LORD chosen to carry the ark of God, and to minister unto him for ever.

Ver. 2. None ought to carry the ark of God but the Levites.] This should have been better considered before. The law was clear. {Num 4:5-15} Wit is best, they say, when bought.

For ever.] Let our lay preachers look to it. Ill accidents attend them, as did Uzzah and Uzziah.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

1Ch 15:2. David said, None ought to carry the ark of God but the Levites — The former miscarriage, when they brought up the ark from Kirjath- jearim, had taught him to treat it with greater reverence, according to the prescription of the law, which ordered the Levites to carry it on their shoulders, Num 4:15.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Then David said, None ought to carry the ark of God but the Levites--After the lapse of three months (Ch1 13:14) the purpose of transporting the ark to Jerusalem was resumed. Time and reflection had led to a discovery of the cause of the painful catastrophe that marred the first attempt. In preparing for the solemn procession that was now to usher the sacred symbol into its resting-place, David took special care that the carriage should be regulated in strict conformity to the law (Num 4:5, Num 4:15; Num 7:9; Num 10:17).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 2. None ought to carry the ark - but the Levites] It was their business; and he should have thought of this sooner, and then the unfortunate breach on Uzza would have been prevented; see 1Ch 15:13.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(2) Then.—This word is here a real note of time. It seems to denote the end of the three months’ interval mentioned in 1Ch_13:14.

None ought to carry the ark of God but the Levites.—See Num_4:5-15, where the Kohathite Levites are appointed to carry the Ark and other sacred objects; and the more definite Deu_10:8 : “At that time the Lord separated the tribe of Levi, to bear the ark of the covenant of the Lord, to stand before the Lord to minister unto him, and to bless in his name, unto this day.” David’s enunciation of the law is a tacit acknowledgment that on the former occasion (1Ch_13:7-10) it had not been observed. That the Ark was now duly carried by bearers is expressly stated in the older account (2Sa_6:13), though their being Levites is not noticed.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

2. None … but the Levites] Num_1:50; Num_7:9. Nothing is said in the parallel place (2Sa_6:13) of the Levites, but bearers (and not a cart) are spoken of with regard to this second attempt. Cp. 2Ch_5:4, note.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Then David said,.... Either within himself, or to his ministers and courtiers about him:

none ought to carry the ark of God but the Levites; he saw his former mistake in employing those that were not Levites in bringing up the ark from Kirjathjearim, and bringing it in a cart, and not on the shoulders of the Levites, and so miscarried in his attempt, Sa2 6:1 and, perhaps, had since more diligently consulted the law of God about this matter:

for them hath the Lord chosen to carry the ark of God, and to minister unto him for ever; as long as the Levitical dispensation lasted, as appears from Num 1:50.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

None ought to carry the ark of God but the Levites - Compare marginal references. We can easily understand that David, after the “breach upon Uzza” 1Ch 13:11, had carefully considered all the legal requirements with respect to moving the ark, and was anxious that they should be strictly observed (compare 1Ch 15:13).

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Levites, of the family of Caath, ver. 13., and Numbers iv. 5. He was rendered more cautious by the death of Oza. (Calmet) --- For ever, as long as this law subsists. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

But the Levites, and that upon their shoulders; of which see Num 4:15; 7:9; and not in a cart, as it was before, to our great grief and loss.

For ever, i.e. so long as the ark is to be removed, and as that worship continues.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

2. None ought to carry the ark of God but the Levites — See Num_1:50. The neglect or forgetfulness of this fact was the cause of the misfortune attending the previous attempt to bring the ark to Jerusalem, and severely had God punished the error. Compare 1Ch_15:13 and chapter 13.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

This verse together with vers. 12-15 show that the severe lesson of the destruction of Uzzah had been laid to heart, and had made David supremely anxious to take better counsel of the Law. Uzzah, though possibly the son of a Levite, more probably of a Hivite, (Jos_9:7, Jos_9:17) was not a priest, nor is there any sufficient evidence that he was a Levite; and most distinct was the order of the Law, (Num_1:51-53 Num_3:29-32 Num_4:15 Num_4:20) that "when the tabernacle setteth forward, the Levites shall take it down; and when the tabernacle is to be pitched, the Levites shall set it up; and the stranger that cometh nigh shall be put to death." So the sons of Kohath are to come to bear the sanctuary with all its sacred vessels, "but they shall not touch any holy thing, lest they die." Many things were allowed to be carried on waggons under the charge of the Gershonites and Merarites, but the strict contents of the sanctuary were to be borne in a specified manner by the Kohathites.

Vers. 2-15.

Three valuable virtues: rectification, admonition, obedience.

We have

I A ROYAL RECTIFICATION. We have the useful fiction in England that "the king can do no wrong." It has been too often assumed by the potentates of the earth that they could not be mistaken, and need not return on their way. David was not so foolish and so faulty. He had the sense to see that he had erred in the way in which he had carried out a good desire, and he was prepared openly and honourably to retrace his steps. So he said to his courtiers, "No one ought to carry the ark of God," etc. (ver. 2), with obvious reference to the transaction recorded in ch. 13. And he "gathered all Israel together to Jerusalem," and "assembling the children of Aaron and the Levites" (ver. 4), he spoke plainly of the departure from the Law of which he and others had been guilty (vers. 12, 13). We certainly need not be ashamed "to come after the king "in the way of retractation. Where a monarch leads the way we may be content to follow. There is no more certain indication of foolish and fatal obstinacy than the refusal to admit an error. They who cling to their own mistakes and pertinaciously justify them are sure to come to some great grief in time. But they who have the humility and penetration to see that they are wrong, and also the courage to avow and correct it, are sure to find themselves on the upward road. They may take a wrong turn or two, but they move in the right direction, and, like David and the ark, will reach Jerusalem in time.

II A GRACIOUS ADMONITION. (Vers. 11-13.) There may have been some doubt as to where the blame really lay, whether on the king or on the priests, or (as was probable enough) on both. David, while he did not exonerate himself, evidently felt that the priests and Levites were included in the condemnation: indeed, he addresses them and admonishes them as delinquents: "Because ye did it not at the first," etc. (ver. 13). His words and their attitude together may suggest to us that admonition should be graciously given and as graciously received. We should, on such occasions as this, speak as those

(1) who convey their message with reluctance and only on constraint;

(2) who desire to spare feeling as much as faithfulness will allow;

(3) who know that they have themselves reason to desire all possible elemency to be shown;

(4) who must not shun to declare the whole counsel of God.

And on such occasions we should, when ourselves admonished, receive the admonition as those

(1) who are likely enough to have erred;

(2) who are prepared to be reproved by those who are in any position of authority;

(3) who are ready to correct our mistake at the earliest opportunity.

III A PROMPT OBEDIENCE. (Vers. 14, 15.) There seems to have been no hesitancy. on the part of the priests and Levites; they appear to have applied themselves at once, with due zest, to the work which they had neglected before. They sanctified themselves for it (ver. 14), and then they executed it (ver. 15), doing all things "as Moses commanded, according to the word of the Lord." Like them, and like the prodigal of the parable, (Lu 15) who said, "I will arise," and he arose, we should feel and do, conclude and act, with no interval between of which the enemy can make use. When we have taken due time for understanding, and have seen the way we should take, then we should, like the men of whom we read here,

(1) at once make needful preparations for action, and,

(2) these made, carry our conclusions into effect. It is an evil spirit of uncertainty and delay which often makes penitence to be unavailing; it is prompt, unhesitating obedience to the Word of the Lord which takes us to the post of duty and then to the seat of honour and of joy. C.

HOMILIES BY R. TUCK Vers. 2, 12, 13.

Learning the lessons of God"s judgments.

We are not left in any doubt as to the national lesson intended to be taught by the Divine judgement on Uzza. David came to see that "none ought to carry the ark of God but the Levites". (comp Num_1:50 Num_4:15 Num_7:9 Num_10:17) The judgment showed that God had not been "sought after the due order;" and of this error and neglect there is now the honest confession, with due care in the new effort, to meet fully the Divine conditions and requirements. "The "due order" was that the ark should be borne on the shoulders of the Kohathite Levites not that it should be placed upon a cart, drawn by oxen, and rudely shaken." Out of his first mistaken attempt David learned the valuable, practical lesson that

Evil is wrought for want of thought, As well as for want of heart.

The incident suggests a general treatment of the teachings of God"s judgments. Isaiah expresses the attitude, of which David here gives us the example, when he says, (Isa 26) "In the way of thy judgments, O Lord, have we waited for thee.

I JUDGMENT TAUGHT DAVID RESPECT FOR GOD"S LAW AND ORDER. It does not appear that the full ceremonial of Mosaism had been preserved during Saul"s reign, and certainly there had been some neglect of the Scriptures; but it is especially to be observed that, in making a new tabernacle on Mount Zion, and fitting it up according to his own ideas, David was in great peril of wilfulness, and of neglecting to consult and to follow the Divine regulations. Such a judgment as that on Uzza was needed to thoroughly arouse him to the importance of a precise and minute obedience. So we too often say, "What does it matter, if the thing is done?" And we have, often bitterly, to learn that God cares for the doing, and wants even the right things done in the right way. Obedience in the very forms and order of Divine service tests the deep feeling of God"s worshippers. Apostles recognized the importance even of forms when they enjoined, "Let all things be done decently and in order.

II JUDGMENT TAUGHT THE NEED FOR THOUGHTFULNESS AND CARE. Haste is as unfitting as self-will in matters of God"s worship. Consideration; due attention to precedents; personal preparation of spirit; serious demeanour; all properly attend on Divine service. God wants the signs and indications of real heart-feeling and deep sincerity.

III JUDGMENT TAUGHT THE DUTY OF FINDING FIT INSTRUMENTS FOR GOD"S WORK. Holy duties should not be done by unsuitable hands. No common persons might touch the sacred ark. The proper persons were the Levites, and a particular family of them. Illustrate the need for a wiser selection of instruments in connection with the work of the modern Church. Compare the apostolic injunctions, "Lay hands suddenly on no man;" "Let such first be proved.

IV JUDGMENT TAUGHT THE REVERENT TREATMENT OF THE SYMBOLS OF DIVINE PRESENCE. Without adopting strained ideas of sacramental virtue, we too may learn this lesson. Sanctuaries, sacraments, Bibles, etc., because of their sacred associations and suggestions, properly demand reverent treatment. Only shallow and self-satisfied natures tail in reverence. A worthy sense of the infinite glory of the Unseen, Eternal, and Divine, gains fitting expression in the reverent touch of all earth-symbols that bring the Eternal near. There may be danger of stopping with the symbol, even as heathen stopped with the idol; but the fact that danger lies in excess does not relieve us from the claims of the symbolic, as set within wise limitations. There is danger of overdoing forms. But there is also danger of an undue indifference to forms; and this kind of danger is seriously imperilling to some important features of the religious life. This may be practically illustrated in relation to long-received forms of doctrine, and long-hallowed rites and symbols. They who would sincerely honour God must not be unmindful of the reverence that is due to his ark. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Then David said,.... Either within himself, or to his ministers and courtiers about him:

none ought to carry the ark of God but the Levites; he saw his former mistake in employing those that were not Levites in bringing up the ark from Kirjathjearim, and bringing it in a cart, and not on the shoulders of the Levites, and so miscarried in his attempt, Sa2 6:1 and, perhaps, had since more diligently consulted the law of God about this matter:

for them hath the Lord chosen to carry the ark of God, and to minister unto him for ever; as long as the Levitical dispensation lasted, as appears from Num 1:50.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

except the Levites, for the Lord chose them i.e., God chose the Levites [to carry the Ark], and not a cart, for because we placed it in a cart, Uzza was punished, and that is what is stated further: “For from the beginning, [when] you were not [the bearers], the Lord our God made a breach in us, for we had not sought Him properly,” for we placed it in a cart.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.