The Chronicler begins the drama of the ark narrative by providing his own introduction (1 Chronicles 13:1–4). These verses introduce the story of the ark’s eventual entry into Jerusalem and have no parallel in the Samuel account.1
The Chronicler emphasizes some of his key themes in these first few verses, and the first is that of consultation, which characterized David’s manner of rule. As king, he appropriately initiates the process, but his decision is not one-sided. He consulted widely, with not only his military leaders but also the religious leadership of Israel (priests and Levites) (1 Chronicles 13:2), the many commanders and leaders who have just been listed as taking part in his coronation (1 Chronicles 11:10–12:38).2 He also involves all the assembly of Israel. This is a theme rarely found in the Samuel-Kings corpus. Kings such as Solomon (2 Chronicles 1:2), Jehoshaphat (2 Chronicles 20:21), and Hezekiah (2 Chronicles 30:2; 2 Chronicles 32:3) are commended for this, in stark contrast with the failure of Rehoboam (2 Chronicles 10:6–14) and Amaziah (2 Chronicles 25:16–17) to follow good advice.3 The involvement of corporate Israel in the decision concerning the future of the ark presents a pattern of leadership far removed from the authoritarian models well-known in both ancient and modern times. Those kings in Chronicles who do consult with their people are also those who seek Yahweh (see 2 Chronicles 1:5, Solomon; 2 Chronicles 20:3–4, Jehoshaphat; 2 Chronicles 30:18; 2 Chronicles 31:21).4
A second emphasis is the prominence of the Hebrew word kol, all,
in these introductory verses (used five times), which is in line with the Chronicler’s interest in involving all Israel in all the momentous events of David’s kingship.5 This emphasis on all,
however, is no mere repetition of Chronicles’ inclusivist theme. Rather, all Israel desired to renew their relationship with God. The contrast with Saul is explicit (1 Chronicles 13:3). Whereas Saul did not inquire of the ark, David makes it the centrepiece of his religious life.
The reference to David’s consultation with all (kol, each
) his military commanders links 1 Chronicles 13:1–14 with the events of 1 Chronicles 11:1–12:40, but the emphasis here lies on the whole assembly (kol qahal) of Israel (1 Chronicles 13:2, 1 Chronicles 13:4). David spoke with all the assembly, and the whole assembly agreed because all the people (kol ha'am) thought it was a good idea. For this reason, he encourages the people to send abroad
the rest of the brothers throughout (literally, in all,
bekol) the territories of Israel, including the Levites in their towns and pasturelands (1 Chronicles 13:2). The Chronicler's prominent uses of the term all
does not seem to be mere repetition of Chronicles' inclusivist theme. Rather, all Israel desired to renew their relationship with God. 6
A third key issue for the Chronicler reappears in these verses, and that is the importance of seeking.
Saul had been judged for failing to seek guidance from the Lord (1 Chronicles 10:13–14). But now, in calling for the return of the ark, David identifies the corporate failure of Israel by saying, We did not seek it [the ark] [or him] in the days of Saul.
Apart from one occasion when it was brought out to the field of battle for a day, it remained in Kiriath-jearim in the house of Abinadab, where his son Eleazar was consecrated to have charge of it This box that was meant to be the visible sign of the Lord's presence with his people was left, as it were, to languish in the house of Abinadab (1 Samuel 7:1; 1 Samuel 14:18). Failure to seek the ark amounted to dismal failure to seek the Lord, indicating a culpable lack of dependence on him.
Bringing up the ark, therefore, marks for the Chronicler a major community reversal. 2 Samuel 6:1–2 treats the whole occasion as a military event and simply mentions that David gathers his best troops to bring up the ark with no reason given. The thirty thousand chosen to escort the ark (2 Samuel 6:1) supposedly represents all Israel
in the mind of the Chronicler (1 Chronicles 13:5).
Having sent a summoning word out to all Israel, David then voices the core of his call in 1 Chronicles 13:3: Let us bring again the ark of our God to us.
The motivation for this action is simply, For we did not seek it in the days of Saul.
Implicit in this summons to restore the ark to its proper place in Israelite worship is the cause-and-effect link between the death of Saul and Israel’s defeat at the hands of the Philistines, which both tie in with the neglect of the ark. In Chronicles, the seeking
of the Lord is the unconditional requirement for having rest and peace. David’s words here, however, are ambiguous as to whether the seeking of the ark
or the seeking of the Lord
is meant. Both are grammatically possible. In line with the usage in the rest of Chronicles we may assume that David equated the bringing of the ark to Jerusalem as seeking the Lord
; in other words, the return to Jerusalem of the symbol of God’s presence essentially constituted seeking the Lord.
1 Chronicles 13:4 then clearly states that the whole assembly and all the people (both expressions with kol) approved of David’s request. In the next section, however, we will see that the first attempt to bring the ark to Jerusalem was unsuccessful. The ambiguity of 1 Chronicles 13:3 then becomes significant.7
The final words of David’s speech remind the reader again of the stark contrast between David and Saul who neglected
the ark. Although the ark technically had been within Judean territory (1 Chronicles 13:6), David was passionate to restore the ark to its rightful place at the centre of Israel’s life and worship (1 Chronicles 13:3).8 This identifies another key turning point in the story of Israel with the appearance of the same verb (bring back
) as was used in the transfer of rule from Saul to David in 1 Chronicles 10:14.
Ironically, although David had consulted the people and hoped for divine blessing, he did not directly inquire of God to discover the appropriate way to transport the ark (1 Chronicles 15:13). The Chronicler presents David in one respect as a sensible character acting normatively in many situations, as seen with his intense passion to bring the ark into Jerusalem. Yet in another respect as a developing character, he is still in need of much wisdom as to how to approach the holy God of Israel.9
1 David consulted with the commanders of thousands and of hundreds, with every leader.