서론
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简体中文
영문 원문
In the foregoing chapter we have David made king, by which the civil government was happily settled. In this chapter care is taken about religion. I. David consults with the representatives of the people about bringing up the ark out of its obscurity into a public place; and it is resolved on, 1Ch 13:1-4. II. With a great deal of solemnity and joy, it is carried from Kirjath-jearim, 1Ch 13:5-8. III. Uzza is struck dead for touching it, which, for the present, spoils the solemnity and stops the proceedings, 1Ch 13:9-14.
1-8
The Removal of the Ark (1048 BC)
简体中文
约柜的迁移（主前1048年）
¹ 大卫与千夫长、百夫长，以及一切首领商议。 ² 大卫对以色列全会众说：你们若以为美，这事又出于耶和华我们的神，我们就差人去见我们其余在全以色列地的弟兄，并见住在各城郊野的祭司和利未人，使他们聚集到我们这里来。 ³ 我们要把神的约柜运到我们这里来；因为在扫罗年间，我们没有在约柜前求问。 ⁴ 全会众都说可以如此行；这事在众民眼中都看为好。 ⁵ 于是大卫将以色列人从埃及的西曷河直到哈马口，全都聚集，要从基列耶琳将神的约柜运来。 ⁶ 大卫和以色列众人上到巴拉，就是犹大的基列耶琳，要从那里将那坐在二基路伯上、名为耶和华之神的约柜运上来。 ⁷ 他们将神的约柜从亚比拿达家里抬出来，放在新车上；乌撒和亚希约赶车。 ⁸ 大卫和以色列众人在神前用琴、瑟、鼓、钹、号，极力唱歌作乐。
此处有：I. 大卫敬虔的提议——要把神的约柜运到耶路撒冷，使王城成为圣城（代上13:1-3）。这部分故事我们在撒母耳记中没有读到。在这提议中我们可观察：
一、大卫一坐稳国位，就想到神的约柜：我们要把约柜运到我们这里来（代上13:3）。他在此要达成两件事：（一）尊荣神，借着重看他的约柜——他同在的标记——来尊荣他。他一有权在手，便用以促进和鼓励信仰。当知：那些蒙赐财富、蒙升高位的人，当以自己的尊荣尊荣神，又以自己的财富和权能事奉他并他在人间的国度利益，这是他们首要的、也是最大的本分。大卫说的不是："我现在当行什么辉煌之事？"也不是："当行什么愉悦之事？"而是："当行什么敬虔之事？"（二）要得着那圣言的安慰和益处。"我们要把它运到我们这里来，不仅使我们可以为它增光，更使它成为我们的祝福。" 尊荣神的人，自己也得益。当知：那些在世上刚开始的人，把神的约柜带在身边，以他的圣言为谋士，以他的律法为准则，这才是智慧。如此在敬畏神中起头的人，可望在神的恩惠中前进。
二、他与百姓的领袖商议这事（代上13:1）。虽这无疑是一件极好的善工，他既是王，也有权吩咐这事，他却宁愿借商议而行：（一）为要向国中的大人致敬，把尊荣加在他们身上。百姓虽立他作王，他却不以高压手段治理。他没有说："我们决意吩咐，这是我们的皇家旨意，你们当如此如此行；我们必须被服从。"而是说："你们若以为美，又以为这动议是出于耶和华我们的神，我们就为此差遣命令。" 明智的君王不贪求绝对的权力。百姓的代表与议，百姓的效忠才最得保全。（二）为要得他们的建议，看当怎样行——是正当此时，还是公开进行。大卫自己原是极聪明的人，却仍与众军长商议；因为谋士众多，人便得救。 善用别人的智慧，原是智慧。（三）他们既一同参与，这事便可作为全国的举动而通过，如此便可得着全国的祝福。
三、他要一切百姓都被召来参与此事，既为约柜的尊荣，也为百姓的满足和造就（代上13:2）。当观察：（一）他称平民为弟兄，这显出他的谦卑和俯就（尽管他已被升高），以及他对他们的温柔关切。我们的主耶稣也如此不以为耻地称他的百姓为弟兄（来2:11）。（二）他把百姓看作逃脱的余民：我们其余在全以色列地的弟兄。 他们曾受分散的护理。他们与非利士人争战，又与扫罗家争战，已经损耗了国土，杀了许多人。我们如今盼望看见这些患难的终结。愿那剩下的人因近来的审判和眼前的怜悯受激励，寻求神。（三）他特别留意召祭司和利未人来伺候约柜；因为这本是他们的特别职责。基督徒长官见牧者疏忽，便当激发他们尽其本分。
四、这一切都建立在这是出于耶和华我们神的前提上。"虽然这在你我眼中看为美，但若不是出于耶和华我们的神，我们就不作。" 无论我们着手何事，所当问的乃是："这事是出于耶和华吗？合乎他的心意吗？我们能在其中蒙他悦纳吗？我们能期望他认我们吗？"
五、如此行，他们必须修正前一朝的过失，仿佛为他们的疏忽赎罪："因为在扫罗年间，我们没有在约柜前求问，这正是我们境况如此不佳的原因。如今那根本的错误若得修正，我们便可指望看见事务有较好的态势。" 当观察：大卫并未对扫罗作尖锐的反思。他不是说："扫罗从不顾念约柜，至少在他作王的末年如此"；他乃是说，我们没有在约柜前求问——把自己也连同别人一同算在这疏忽的罪中。审判自己，比审判别人更合宜。谦卑的敬虔人为着自己在本国之罪中所担的一份而哀恸，将羞辱归于自己（但9:5-19等）。
II. 百姓对这提议的欣然同意（代上13:4）：这事在众民眼中都看为好。 无人能说反对的话，只能承认这是一件极好的善工，又正是时候；于是议决，nemine contradicente——一致地如此行。那些审慎地提出善工、又领头去行的人，或会发现别人参与之踊跃出乎他们意料。大人物不知道自己借对别人的影响力，能作多大的善事。
III. 运约柜上来的庄严仪式（代上13:5-8等），我们在撒下6:1-3等处已读过。所以我们在此只观察：一、为要参与神的约柜，长途跋涉也是值得的。他们从全国各处而来，从南端的埃及小河，直到最北的哈马口（代上13:5），来增色这仪式。二、被忽略之典章的复兴，以及神同在之记号的归回，是我们大有喜乐的理由。当信仰的光从蒙昧中发出，当它被公开自由地承认，被引入声誉，并蒙君王和大人所赞助，对一个民族来说便是如此美好的预兆，值得用一切可能的表达喜乐的方式欢迎。三、当典章长久废弃之后复兴，连智者善者也常犯一些错误。谁会想到大卫会犯这样的错——用一辆车来运送约柜（代上13:7）？因为非利士人曾这样运，又有特别的护理驱赶那车（撒上6:12），他便以为他们也可以如此行。但我们当照准则而行，不可照与准则相违的榜样而行——即使那是护理所印证的榜样。
영문 원문
The Removal of the Ark (1048 BC)
¹ And David consulted with the captains of thousands and hundreds, and with every leader.
² And David said unto all the congregation of Israel, If it seem good unto you, and that it be of the LORD our God, let us send abroad unto our brethren every where, that are left in all the land of Israel, and with them also to the priests and Levites which are in their cities and suburbs, that they may gather themselves unto us:
³ And let us bring again the ark of our God to us: for we enquired not at it in the days of Saul.
⁴ And all the congregation said that they would do so: for the thing was right in the eyes of all the people.
⁵ So David gathered all Israel together, from Shihor of Egypt even unto the entering of Hemath, to bring the ark of God from Kirjath-jearim.
⁶ And David went up, and all Israel, to Baalah, that is, to Kirjath-jearim, which belonged to Judah, to bring up thence the ark of God the LORD, that dwelleth between the cherubims, whose name is called on it.
⁷ And they carried the ark of God in a new cart out of the house of Abinadab: and Uzza and Ahio drave the cart.
⁸ And David and all Israel played before God with all their might, and with singing, and with harps, and with psalteries, and with timbrels, and with cymbals, and with trumpets.
Here is, I. David's pious proposal to bring up the ark of God to Jerusalem, that the royal city might be the holy city, 1Ch 13:1-3. This part of the story we had not in Samuel. We may observe in this proposal,
1. That as soon as David was well seated on his throne he had thoughts concerning the ark of God: Let us bring the ark to us, 1Ch 13:3. Two things he aimed at herein:—(1.) To do honour to God, by showing respect to his ark, the token of his presence. As soon as he had power in his hand he would use it for the advancement and encouragement of religion. Note, It ought to be the first and great care of those that are enriched and preferred to honour God with their honours, and to serve him, and the interests of his kingdom among men, with their wealth and power. David said not, "What pompous thing shall I do now?" or, "What pleasant thing?" but, "What pious thing?" (2.) To have the comfort and benefit of that sacred oracle. "Let us bring it to us, not only that we may be a credit to it, but that it may be a blessing to us." Those that honour God profit themselves. Note, It is the wisdom of those who are setting out in the world to take God's ark with them, to make his oracles their counsellors and his laws their rule. Those are likely to proceed in the favour of God who thus begin in the fear of God.
2. That he consulted with the leaders of the people about it, 1Ch 13:1. Though it was without doubt a very good work, and being king, he had the authority to command the doing of it, yet he chose rather to do it by consultation, (1.) That he might show respect to the great men of the kingdom and put honour upon them. Though they made him king, yet he would not rule with a high hand. He did not say, "We will and command, and it is our royal pleasure, that you do so and so; and we will be obeyed," but, "If it seem good to you, and you think that the motion comes from the Lord our God, let us send out orders for this purpose." No prince that is wise will covet to be absolute. The people's allegiance is best secured by taking their concurrence in their representatives. Happy then art thou, O Britain! (2.). That he might be advised by them in the manner of doing it, whether just now, whether publicly. David was a very intelligent man himself, and yet consulted with his captains; for in the multitude of counsellors there is safety. It is wisdom to make use of the wisdom of others. (3.) That, they joining in it, it might pass the better for a national act and so might procure a national blessing.
3. That he would have all the people summoned to attend on this occasion, both for the honour of the ark and for the people's satisfaction and edification, 1Ch 13:2. Observe, (1.) He calls the common people brethren, which bespeaks his humility and condescension (notwithstanding his advancement), and the tender concern he had for them. Thus our Lord Jesus is not ashamed to call his people brethren, Heb 2:11. (2.) He speaks of the people as a remnant that had escaped: Our brethren that are left in all the land of Israel. They had been under scattering providences. Their wars with the Philistines, and with the house of Saul, had wasted the country and cut off many. We now hope to see an end of these troubles. Let those that are left be quickened by late judgments, and present mercies, to seek unto God. (3.) He takes care that the priests and Levites especially should be summoned to attend the ark; for it was their province in a particular manner. Thus Christian magistrates should stir up ministers to do their duty when they see them remiss.
4. That all this is upon supposition that it is of the Lord their God. "Though it should seem good to you and me, yet if it be not of the Lord our God, we will not do it." What ever we undertake, this must be our enquiry, "Is it of the Lord? Is it agreeable to his mind? Can we approve ourselves to him in it? May we expect that he will own us?"
5. That thus it was requisite they should amend what has been amiss in the last reign, and, as it were, atone for their neglect: "For we enquired not at it in the days of Saul, and this was the reason why things went so ill with us: let that original error be amended, and then we may hope to see our affairs in a better posture." Observe, David makes no peevish reflections upon Saul. He does not say, "Saul never cared for the ark, at least in the latter end of this reign;" but, in general, We enquired not at it, making himself with others guilty of this neglect. It better becomes us to judge ourselves than others. Humble good men lament their own share in national guilt, and take shame to themselves, Da 9:5-19, etc.
II. The people's ready agreement to this proposal (1Ch 13:4): The thing was right in the eyes of all the people. Nobody could say to the contrary, but that it was a very good work and very seasonable; so that it was resolved, nemine contradicente—unanimously, that they would do so. Those that prudently proposed a good work, and lead in it, will perhaps find a more ready concurrence in it than they expected. Great men know not what a great deal of good they are capable of doing by their influence on others.
III. The solemnity of bringing up the ark, 1Ch 13:5-8, etc., which we read before, 2Sa 6:1-3, etc. Here therefore we shall only observe, 1. That it is worth while to travel far to attend the ark of God. They came out of all parts of the country, from the river of Egypt, the utmost part south, to the entering of Hemath, which lay furthest north, (1Ch 13:5), to grace this solemnity. 2. That we have reason greatly to rejoice in the revival of neglected ordinances and the return of the tokens of God's presence. When the light of religion shines out of obscurity, when it is openly and freely professed, is brought into reputation, and countenanced by princes and great ones, it is such a happy omen to a people as is worthy to be welcomed with all possible expressions of joy. 3. When, after long disuse, ordinances come to be revived, it is too common for even wise and good men to make some mistakes. Who would have thought that David would commit such an error as this, to carry the ark upon a cart? 1Ch 13:7. Because the Philistines so carried it, and a special providence drove the cart (1Sa 6:12), he thought they might do so too. But we must walk by rule, not by example when it varies from the rule, no, not even by those examples which Providence has owned.
9-14
The Death of Uzza (1048 BC)
简体中文
乌撒之死（主前1048年）
⁹ 他们到了基顿的禾场，因为牛失前蹄，乌撒就伸手扶住约柜。 ¹⁰ 耶和华向他发怒，因为他伸手扶住约柜，就击杀他，他就死在神面前。 ¹¹ 大卫因耶和华击杀乌撒的事心里愁烦，就称那地方为毗列斯乌撒，直到今日。 ¹² 那日大卫惧怕神，说：神的约柜怎可运到我这里来呢？ ¹³ 于是大卫不将约柜运进大卫的城给自己，却把它带到迦特人俄别以东的家中。 ¹⁴ 神的约柜在俄别以东家中三个月。耶和华赐福给俄别以东的家和他一切所有的。
这件使众人欢乐止息的击杀乌撒之事，我们在撒下6:6-8等处已有记载。一、愿乌撒的罪警诫我们众人，在处理圣物的事上务要谨慎，防备冒昧、轻率和亵渎（代上13:9），不要以为存着好意就能使错行成为正当。我们与神相交时，当谨慎看守自己的心，免得因熟识而生轻慢，以为神有丝毫欠我们的。二、愿乌撒的刑罚使我们确信，我们所交往的神是嫉邪的神。他的死，如同拿答和亚比户的死一样，大声宣告神要在亲近他的人中显为圣（利10:3），越是亲近他的人，他越因他们的冒昧而不悦。在我们亲近神的事上，我们不敢轻慢他；然而我们要靠着基督，坦然来到施恩的宝座前；因为我们是在自由与恩典之下，不在奴仆与恐惧之下。三、愿此事给以色列欢乐带来的抑制，提醒我们总要战战兢兢地欢乐，并用敬畏的心事奉耶和华，即使我们以欢乐事奉他。四、愿大卫在这事上的不悦，提醒我们在受神圣责罚时务要谨守己心，免得不顺服神，反而与他争辩。神若向我们发怒，我们怎敢向他发怒呢？五、愿这仪式由此停止，提醒我们不可因那些本意只是要我们离开罪恶的护理而离开本分。大卫本应继续这工，不顾乌撒所受的击杀；这样，那破口或许已经补上了。六、愿约柜带给俄别以东之家的福，鼓励我们把神的典章接到家中，因为我们信约柜这位客人无人会因接待他而受损；不要因它对某些人是绊脚的石、跌人的磐，就以为它对我们不那么宝贵。福音若对某些人作了死的香气以致于死，正如约柜对乌撒一样，然而我们却要在爱中接受它，它就必对我们作生命的香气以致于生。
영문 원문
The Death of Uzza (1048 BC)
⁹ And when they came unto the threshingfloor of Chidon, Uzza put forth his hand to hold the ark; for the oxen stumbled.
¹⁰ And the anger of the LORD was kindled against Uzza, and he smote him, because he put his hand to the ark: and there he died before God.
¹¹ And David was displeased, because the LORD had made a breach upon Uzza: wherefore that place is called Perez-uzza to this day.
¹² And David was afraid of God that day, saying, How shall I bring the ark of God home to me?
¹³ So David brought not the ark home to himself to the city of David, but carried it aside into the house of Obed-edom the Gittite.
¹⁴ And 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.
This breach upon Uzza, which caused all the joy to cease, we had an account of, 2Sa 6:6-8, etc. 1. Let the sin of Uzza warn us all to take heed of presumption, rashness, and irreverence, in dealing about holy things (1Ch 13:9), and not to think that a good intention will justify a bad action. In our communion with God we must carefully watch over our own hearts, lest familiarity breed contempt, and we think God is in any way beholden to us. 2. Let the punishment of Uzza convince us that the God with whom we have to do is a jealous God. His death, like that of Nadab and Abihu, proclaims aloud that God will be sanctified in those that come nigh unto him (Le 10:3), and that the nearer any are to him the more displeased he is with their presumptions. Let us not dare to trifle with God in our approaches to him; and yet let us, through Christ, come boldly to the throne of grace; for we are under the dispensation of liberty and grace, not of bondage and terror. 3. Let the damp this gave to the joy of Israel be a memorandum to us always to rejoice with trembling, and to serve the Lord with fear, even when we serve him with gladness. 4. Let David's displeasure upon this occasion caution us to take heed to our spirits when we are under divine rebukes, lest, instead of submitting to God, we quarrel with him. If God be angry with us, shall we dare to be angry with him? 5. Let the stop thus put to the solemnity caution us not to be driven off from our duty by those providences which are only intended to drive us from our sins. David should have gone on with the work notwithstanding the breach made upon Uzza; so might the breach have been made up. 6. Let the blessing which the ark brought with it to the house of Obed-edom encourage us to welcome God's ordinances into our houses, as those that believe the ark is a guest that nobody shall lose by; not let it be less precious to us for its being to some a stone of stumbling and a rock of offence. If the gospel be to some a savour of death unto death, as the ark was to Uzza, yet let us receive it in the love of it and it will be to us a saviour of life unto life.
在前一章里，大卫被立为王，民政因此得以顺利安定。本章则论到关乎信仰的事。I. 大卫与百姓的代表商议，要将约柜从其默默无闻之处运到一个公开的地方；这事就此定下来（代上13:1-4）。II. 约柜被从基列耶琳运来，行了极大的庄严和喜乐（代上13:5-8）。III. 乌撒因触摸约柜而被击杀，暂时搅乱了那庄严的场合，并使整个进程停滞下来（代上13:9-14）。