The Ark of the Covenant

Hippolytus, a Roman priest and writer of the third century, recalls in his fragments on the Psalms David’s dancing and singing before the ark when it was recovered, and the appointing of the Levites to the choirs. It bears on the literal sense of the scene: the return of the ark and the ordering of divine worship.

And he is said to have made this advance, especially after he had brought back the ark into the city. At that time he often danced before the ark, and often sang songs of thanksgiving and songs to celebrate its recovery. And then by and by, allocating the whole tribe of the Levites to the duty, he appointed four leaders of the choirs, viz., Asaph, Aman (Heman), Ethan, and Idithum (Jeduthun), inasmuch as there are also in all things visible four primal principles.

Aquinas, Doctor of the Church, describes in the Summa Theologica, in treating of the ceremonial precepts, the ark standing between two cherubim under the propitiatory, which appeared to be the very seat of God. It bears on the literal sense of what the ark was and why it was held as the place of God’s presence.

Now the ark stood between two "cherubim" that looked one towards the other: and over the ark was a table, called the "propitiatory," raised above the wings of the cherubim, as though it were held up by them; and appearing, to the imagination, to be the very seat of God. For this reason it was called the "propitiatory," as though the people received propitiation thence at the prayers of the high-priest. And so it was held up, so to speak, by the cherubim, in obedience, as it were, to God: while the ark of the testament was like the foot-stool to Him that sat on the propitiatory.

Cornelius a Lapide, Jesuit commentator on the sacred page, in his Commentary on 2 Kings (read here in the English of his Latin) judges that the carrying of the ark on a cart was an error of ignorance in David, or rather a sin of the Levites. It bears on the literal sense of why the first attempt failed.

It was an error of David from ignorance, or rather a sin of the Levites; for the ark ought not to be carried on a cart, but borne on the shoulders of the priests or Levites, as is clear from Numbers 4:15 and following.

Lapide, in his Commentary on 2 Kings, gives the opinion of several authors that Oza was chastised with temporal death and so escaped eternal death, and explains the name of the place. It bears on the literal sense of the sudden death at the ark.

Moreover Angelomus, Abulensis, Dionysius and others think that Oza was chastised with that temporal death, and escaped the eternal. Finally this place was called “the Striking of Oza,” as follows, or “the Division of Oza,” as it is said in 1 Paralipomenon chap. 13, verse 11. “Division,” namely because God divided Oza’s soul from his body, and Oza from men and the life of this world; not that his arm withered and was severed from the shoulders with which he ought to have borne the ark, as some Rabbis say; the author of the Wonders of Holy Scripture asserts that he was suffocated.

Lapide, in his Commentary on 2 Kings, explains how Obededom can be a Gethite and yet a Jew, and gives the Hebrew sense of his name as devotion. It bears on the literal sense of the household in which the ark rested for three months.

I answer, he was a Jew by race, but a Gethite by house, because he was born or dwelt in Geth, as Elimelech the Jew dwelt in Moab, Ruth chap. 1. So Serarius. Moreover Obededom in Hebrew is the same as serving, tilling or working red, says Pagninus in the Hebrew Names, and that aptly, to denote his red and burning devotion, piety and charity.

Lapide, in his Commentary on 2 Kings, following Cajetan, explains that David was “naked” only as having laid aside the royal garment for the ephod. It bears on the literal sense of David’s dress as he danced before the ark.

“Naked,” not that David was altogether naked; for this would have been indecent and shameful, but that he had laid aside the outer royal garment to put on the ephod; just as if today a king, having laid aside his cloak, clad in breastplate and greaves only, should put over them the linen shoulder-garment, and so appear in a procession or at the sacrifice of the Mass, and sing with the singers clad in surplices. So Cajetan.

Lapide, in his Commentary on 2 Kings, distinguishes the new tabernacle David pitched in Sion from the tabernacle of Moses at Gabaon, each with its altar. It bears on the literal sense of the setting: two places of worship until the temple was built.

This tabernacle of David was new, and different from that which Moses had made, Exodus 25. For that Mosaic one was in Gabaon. It was therefore erected by David in Sion, that he might place the ark in it honourably, and at the same time he erected before it an altar of holocausts on which to sacrifice victims; for the altar made by Moses remained with the tabernacle in Gabaon, and afterwards was transferred by Solomon to the temple built by him, as is clear from book 1 of Paralipomenon.

The Haydock annotation on 2 Kings notes that the cart was used out of respect, as the Philistines had done, though God had ordered the Levites to carry the ark. It bears on the literal sense of the failed first attempt and the corrected second.

Cart, out of respect, as the Philistines had done, 1 Kings vi. 7. But God had ordered the Levites to carry it themselves, and the neglect here proved so dreadful; for which reason, David required the priests to attend when he removed the ark from the house of Obededom, 1 Paralipomenon xv. 12.

The Haydock annotation on 2 Kings, citing Calmet and Tirinus, suggests that Oza’s intention was good and his fault may have been expiated by his sudden death, while God taught his ministers care in sacred things. It bears on the literal sense of the death at the ark.

Moreover, the priests seem to have been always selected to carry the ark, after they came into the promised land, ver. 3., and 1 Kings iv. 4., &c. It is hoped that the fault of Oza would be expiated by his sudden death, (Calmet) as his intention was laudable. (Tirinus) --- But God would teach his ministers with what caution they were to treat sacred things, (Calmet) and how exactly all his injunctions were to be observed. (Haydock)

The Haydock annotation on 2 Kings, citing Calmet and Menochius, says the ephod was ordinarily the habit of priests, though no law restrained others from using it on sacred occasions. It bears on the literal sense of what David wore in the procession.

Ver. 14. Ephod which ordinarily was the habit of priests. But no law restrained others from using it, (Calmet) particularly on sacred occasions; as we often see laics in a surplice, when they have to sing Church music, &c. (Menochius)

Pius XII, in the encyclical Musicae Sacrae (1955) on sacred music, recalls that when the ark was brought to the city of David, the king and all Israel played before the Lord, and that David established the order of music and singing for worship. It bears on the literal sense of the scene.

Later, when the ark of God was taken from the house of Abinadab to the city of David, the king himself and "all Israel played before the Lord on all manner of instruments made of wood, on harps and lutes and timbrels and cornets and cymbals." King David himself established the order of the music and singing used for sacred worship.

The Catechism of the Catholic Church, in its teaching on prayer in the Old Covenant, says the prayer of the People of God flourishes in the shadow of God’s dwelling place, first the ark of the covenant and later the Temple. It bears on the literal sense of the ark as the place of the divine presence.

The prayer of the People of God flourishes in the shadow of God's dwelling place, first the ark of the covenant and later the Temple. At first the leaders of the people - the shepherds and the prophets - teach them to pray. The infant Samuel must have learned from his mother Hannah how "to stand before the LORD" and from the priest Eli how to listen to his word: "Speak, LORD, for your servant is listening."