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occasion, we have, as might be expected, a very full account in 1 Chronicles 15:1-
- As the procession set forward a sacrifice of an ox and a fatling^275 was offered (2
Samuel 6:13); and again when the Levites had accomplished their task in safety, a
thank-offering of seven bullocks and seven rams was brought (1 Chronicles 15:26).
David himself, dressed as the representative of the priestly nation, in an ephod, took
part in the festivities, like one of the people. It is a sad sign of the decay into which
the public services of the sanctuary had fallen in the time of Saul, that Michal saw in
this nothing but needless humiliation of the royal dignity. She had loved the warrior,
and she could honor the king, but "the daughter of Saul"^276 could neither understand
nor sympathize with such a demonstration as that in which David now took part.
As she looked from her window upon the scene below, and mentally contrasted the
proud grandeur of her father's court with what she regarded as the triumph of the
despicable priesthood at the cost of royalty, other thoughts than before came into her
mind alike as to the past and the present, and "she despised David in her heart."
The lengthened services of that happy day were past. David had prepared for the
reception of the Ark a "tabernacle," no doubt on the model of that which Moses had
made. The introduction of the Ark into its "most holy place"^277 was made the feast
of the dedication of the new sanctuary which had been reared for its reception, when
burnt-offerings and peace-offerings were brought. But there was more than this to
mark the commencement of a new religious era. For the first time the service of
praise was now introduced in the public worship of Israel.^278
Shortly after it was fully organized, as also the other ritual of the sanctuary (1
Chronicles 16). The introduction of fixed hymns of praise, with definite responses
by the people (as in 1 Chronicles 16:34-36), marks the commencement of that
liturgy which, as we know, was continued in the Temple, and afterwards in the
Synagogues throughout the land. The grand hymn composed for this occasion was
no doubt Psalm 24, as its contents sufficiently indicate. But besides we have in the
Book of Chronicles (16:8-36), what must be considered either as a liturgical
arrangement and combination of parts from other Psalms introduced at that time into
the public worship, or else as a separate Psalm, parts of which were afterwards
inserted into others. This question is, however, of little practical importance. In favor
of the first view is the undoubted fact that the successive parts of the hymn in the
Book of Chronicles occur in Psalm 55 (1-15), 46, 57 (1), and 56 (47, 48), and the
circumstance that the expressions (1 Chronicles 16:4) "to record, and to thank, and
to praise," mark a liturgical division and arrangement of the Psalms. The first of the
three classes indicated, the Ascharah or "memorial" Psalms, were sung when meat-
offerings were brought^279 (Leviticus 2:2).
(^)