1. The ark was the central point of the religion of Israel. In this sacred chest were deposited the two tables of the Law (the testimony, the great document of the covenant); on it rested the covering (kapporeth) propitiatory (LXX.), expiatory (Vulgate), or mercy seat (Authorized Version), "above it cherubim of glory overshadowing the mercy seat," whereon the invisible King of Israel, the Lord of hosts, was enthroned; and there atonement was made, by the sprinkling of blood, for the sins of the people (Exodus 25:10-22). It was a symbol of Jehovah's presence and fellowship, his righteousness and mercy, his protection and blessing; a type of heavenly things.

2. Of the ark nothing is recorded since it was placed, about seventy years previously, on its return from the land of the Philistines, in the house of Abinadab, on the hill, at Kirjath jearim; and Eleazar, his son, was consecrated to keep it (1 Samuel 6:21, 22). During this long period it continued there, separated from the tabernacle (in Nob, 1 Samuel 21:6; 1 Samuel 22:13, 19; and afterwards in Gibeon, 1 Chronicles 21:29), unsought and neglected (1 Chronicles 13:3), "buried in darkness and solitude." The worship and service of God were necessarily incomplete - an effect and evidence of the imperfect relations subsisting between the nation and its Divine King, and of its divided and distracted condition.

3. The time had now come for the restoration of the ark to its proper place as the centre of national worship. The union of all the tribes under "the man of God's choice," the conquest of Jerusalem, the defeat of the Philistines, prepared the way for the great enterprise; and to it David was impelled by a truly theocratic spirit. "This act had its root in David's truly pious feeling, was the living expression of his gratitude to the Lord for his favour, and aimed at the elevation and concentration of the religious life of Israel" (Erdmann).

4. The truths and principles symbolized by the ark are fully embodied in Christ and Christianity (Hebrews 9:11). It may, therefore, be regarded, generally, as representing the true religion; and its restoration from "captivity" a religious reformation (see 1 Samuel 7:2-6). In the going forth of the king at the head of "all Israel" from Jerusalem "to Baale, that is, to Kirjath-jearim, which belonged to Judah (twelve miles distant), to bring up thence the ark of God," we observe -

I. AN EXALTED AIM.

1. The rendering to God of the honour which is his due, by open acknowledgment of his supremacy, proper reverence for his great Name, cheerful obedience to his requirements. The religious life of a people is not only expressed in a proper regard for the ordinances of public worship (1 Samuel 1:3), but also greatly promoted thereby. When these are neglected, corrupted, or negligently performed, there can hardly be a higher aim than to make them attractive and pure, and induce a worthy performance of them. "O worship the Lord in the beauty of holiness!" (Psalm 96:9).

2. The realization of closer communion with God, and the reception of the blessings that flow from such communion - mercy and grace, righteousness and strength, safety and peace. "True religion can never be the affair of the individual alone. A right religious relation to God must include a relation to our fellow men in God, and solitary acts of devotion can never satisfy the wants of healthy spiritual life, which calls for a visible expression of the fact that we worship God together in the common faith which binds us into a religious community. The necessity for acts of public and united worship is instinctively felt, wherever religion has a social influence, and in Israel it was felt the more strongly because Jehovah was primarily the God and King of the nation, who had to do with the individual Israelite only in virtue of his place in the commonwealth" (J. Robertson Smith, 'The Prophets of Israel').

3. The fulfilment of the purpose of God concerning his people - that they may be holy, united, prosperous, mighty, and "show forth his praise" (Isaiah 43:21). "O Lord, I beseech thee, send now prosperity" (Psalm 118:25). "The next great step of David (after the conquest of Jerusalem) was the re-establishment of the national religion, the worship of Jehovah, with suitable dignity and magnificence. Had David acted solely from political motives, this measure had been the wisest he could adopt. The solemn assembling of the tribes would not only cement the political union of the monarchy, but also increase the opulence of his capital and promote the internal commerce of the country.; while it brought the heads of the tribes, and indeed the whole people, under the cognizance and personal knowledge of the sovereign, it fixed the residence of the more eminent of the priesthood in the metropolis" (Milman).

II. AN ENEGETIC LEADER. The enterprise was initiated, inspired, accomplished, by David, whose anxious thought on the matter is alluded to in Psalm 132. (written subsequently), 'Jehovah's resting-place.'

"Remember, O Jehovah, to David
All his harassing cares,
Who sware to Jehovah,
Vowed to the Mighty One of Jacob:

I will not come into.the tent of my house,
I will not go up to the couch of my bed,
I will not give sleep to mine eyes,
Nor slumber to mine eyelids,

Until I find a place for Jehovah,
A dwelling for the Mighty One of Jacob.'
Lo! we heard of it at Ephratah,
We found it in the fields of the wood.

Let us go into his dwelling,
Let us bow ourselves before his footstool.
Arise, O Jehovah, to thy rest,
Thou and the ark of thy strength."

(Psalm 132:1-8.) At Ephratah, at Bethlehem, the idea of making this great transference (Acts 7:46) may have first "occurred to David's mind" (Stanley; but see Commentaries on this psalm). "And David consulted with the captains of thousands," etc. (1 Chronicles 13:1-4); "gathered together all the chosen men [warriors] of Israel;" and "arose and went."

1. Eminent piety in the individual manifests itself in deep and tender concern with respect to a common neglect of Divine worship, and in wise and diligent effort to repair it. "David's ruling passion was zeal for the house and worship of God" (Psalm 26:8).

2. Men in authority should make use of their position for that purpose; not, indeed, in the way of compulsion, but of example and persuasion. "Where shall we find today men whose first concern is for the honour of God; who really believe that the favour of the Highest is the true palladium of their country's welfare?" (Blaikie).

3. Thus one man sometimes effects a general and lasting reformation. It was so with Samuel and David, and it has been so with others. How much may be accomplished by one man who is thoroughly in earnest!

4. In this manner such a man fulfils the will of God concerning him, and proves his Divine calling (see 1 Samuel 13:14). "These things show David to be 'a man after God's own heart,' every way fitted for the purpose for which he was exalted, a prince of the largest capacities and noblest views; and the extensiveness and national utility of the scheme he formed, in which the honour of God and the welfare and advantage of his people were equally consulted, demonstrate the piety and goodness of his heart, and clothe him with a glory in which no prince could ever rival or equal him" (Chandler, 'Life of David,' pp. 236, 320).

III. A SYMPATHETIC PEOPLE. In response to David's appeal, "all the congregation that were with him," etc.

1. A leader of men, however great, stands in need of their sympathy and support, and can do nothing without them.

2. It is by their means that he achieves success. The age contributes as much to him as he to it.

3. The union and cooperation of the people with him are a sign of the favour and blessing of God, and a condition of further prosperity. "The new enthusiasm and elevation of the community was not the creation of David. It met him as his noblest incentive; but it is the completeness with which he suffered it to take possession of him... that constitutes the secret of his peculiar greatness, and the charm which never failed to attach to his struggles and triumphs all the strongest and purest spirits of his age" (Ewald).

IV. A UNITED AND ZEALOUS ENDEAVOUR. Captains of thousands, every leader, brethren everywhere, all Israel from Shihor of Egypt even unto the entering of Hamath, priests and Levites, chosen warriors, numbering thirty thousand (seventy thousand, LXX.), went "to find the lost relic of the ancient religion." They felt the value of the object of their search; were intent on its possession; "of one heart and one soul;" rested not in wishes and prayers merely, but exhibited their concord in practical, appropriate, persevering activity. It was a fresh starting point for the nation, the commencement of a new religious era. Be it ours now to seek and strive after a still more glorious time!

"Oh, may the hour
Soon come when all false gods, false creeds, false prophets,
Allowed in thy good purpose for a time,
Demolished, - the great world shall be at last
The mercy seat of God, the heritage
Of Christ, and the possession of the Spirit,

The Comforter, the Wisdom! shall all be
One land, one home, one friend, one faith, one law,
Its ruler God, its practice righteousness, Its life peace!"

(Bailey, 'Festus'. = - D.

I. THE LEADER, WHOM WE REGARD AS A TYPE OF OUR LORD JESUS CHRIST, was David, the son of Jesse; and in tracing out some points of analogy we begin by noticing —

1. That, like David, our Lord was anointed of God to be the leader of His people. It is an honour to follow one who has the highest sanction of heaven in taking the command and exercising the authority that pertains to him.

2. Jesus was like David, too, in that He was personally fit to be a leader. David, alike by his character and his deeds of prowess, had become the foremost man of his times. So our blessed Lord, as to His person, is just such a King as one might desire to obey; and, as for His achievements, O tell what His arm hath done — what spoils from death His right hand won! Let His fame be spread over all the earth! He stood in the gap when there was none to help. He vanquished the foe who threatened our destruction.

3. But our Lord, though anointed of God and meriting the distinction which He gained, was, nevertheless, like David, rejected of men. So the seed of the serpent hates the seed of the woman. But notwithstanding the pains and penalties they incurred in those dark days, the really good and pious people in Israel rallied to the standard of David. I know it is said that those who were in debt and discontented came to David. That is quite true; and when it typifies the abject condition of those poor sinners who come to Christ for refuge; but many of those Israelites were reduced in circumstances and brought into debt through the bad government of Saul. There was with David, Abiathar the high priest. With David likewise there was Gad the prophet. Does not the like thing happen among those who ally themselves with the Son of David at this day? Although He whom we worship is despised and rejected of men, yet unto you who believe He is precious. We need not be ashamed to side with Jesus, for we shall be in good company.

4. Despised as David was among men, yet, being anointed of God, his cause in the end was successful. He did come to the throne: and so it is with our Lord Jesus Christ. Notwithstanding all the opposition that still rages against His cause, it must prosper and prevail.

II. Having thus drawn your attention to the Leader, whom David the son of Jesse prefigured, let me turn now to speak a little of THOSE WHO GATHERED ROUND HIM AND ENLISTED IN HIS SERVICE. The recruits who came to David were eleven in number. The first characteristic we read about them is that they were separated. "Of the Gadites, there separated themselves unto David" eleven persons.

1. They were separated. Observe that. They separated themselves. They seem to have been captains of the militia of their tribe. The very least among them was over a hundred, and the greatest over a thousand. But they separated themselves from their commands over their tribes — separated themselves from their brethren and their kinsfolk. I daresay many of their friends said to them, "Why, what fools you are! You must be mad to espouse the cause of a fellow like David!" and then they would call David ell manner of foul, opprobrious names. In these times it is most important that every one who is a Christian should understand that he must separate himself from the world. Ye cannot serve Christ and the world too. You cannot be of the world and of Christ's Church. It is in his intercourse with the world that the Christian shows the morel forces of his character. There it comes out because it cannot be hid. If his trade has become used to tricks and stratagems which will not bear the light, he cannot conform to them; he will shrink from them with abhorrence: he must keep a clean conscience.

2. But observe that these people separated themselves unto David. You may separate yourself and not separate yourself unto Christ; and if not, you only change from one form of worldly-mindedness to another. We ere not to separate ourselves unto self-righteousness, or unto affectation, or unto a sect, but unto Christ. These people got away from their friends that they might get to David. We are to get away from the world that we may get closer to Christ.

3. And then, as you read that they separated themselves unto David in the wilderness, let me entreat you to ask yourselves it you are ready to take part with a rejected, crucified Christ. Tens of thousands would separate themselves to David if he were in Hebron on the throne of Israel. If the truth should lead us down into the hovel, where we could only associate with the very lowest of the low, if they were the Lord's people, they should be our delight.

4. Note, next, about these men that they were men of might. It is said of them that they were men of might, whose faces were like faces of lions, and they were as swift as the roes upon the mountains. All that came to David were not like that. David had some women and children to protect, but he was glad to receive others that were men of might. Now there came to Jesus, the greater David in His day, the weak ones of the flock, and He never rejected them. He was glad to receive even the feeblest; but there did come to our Lord and Master eleven men who, by His grace, were like these Gadites. Truly, I may say of His apostles, after our Divine Lord had filled them with His Spirit, that they had faces like lions and feet like hinds' feet, so swift were they for service and so strong for combat. The grace of God can make us brave as lions, so that wherever we are we can hold our own, or rather can hold our Lord's truth, and never blush nor be ashamed to speak a good word for Him at all times.

5. But it is worth noticing that they were men of war, inured to discipline — men fit for the battle, that could handle shield and buckler. Now there are some men of might who do not seem to be good men of war, because they cannot keep rank. What exploits they may do they must needs do alone, for they cannot march with the army. There are some brethren I know who are most excellent people as individuals, but they seem never to be meant to march in the ranks; they must every one of them lead, they cannot be second to anybody; neither can they be under any discipline or rule.

6. These Gadites likewise furnish us with a noble example of strong resolution. When the eleven men determined to join David they were living the other side of a deep river, which at that season of the year had overflowed its banks, so that it was extremely deep and broad. But they were not to be kept from joining David, when he wanted them, by the river. They swam through the river that they might come to David. Do you stand back and shrink from avowing your attachment to the standard of God's anointed because it would involve loss of reputation, displeasure of friends, the frowns of your associates in the world, or the heartbreaks of anguish of those you tenderly love? Know, then, that our Lord is worthy of all the troubles you incur, and all the risks you run; and be assured that the peace which a soul enjoys that once joins Christ in the hold, and abides with Him in the wilderness, well repays a man for all that he has to part with in getting to his Lord and Master. Now, it would appear that after they had got across the river they were attacked, but we are told that they put to flight all them of the valleys, both toward the east and toward the west. O ye that love the Lord and Master, I beseech you in this evil day, this day of blasphemy and rebuke, stand not back: be not craven.

( C. H. Spurgeon.)