Following the disastrous first attempt to bring the ark up to Jerusalem (1 Chronicles 13:1–14), David is now determined to proceed in accordance with the law of Moses. While the transfer of the ark from Kiriath-jearim to Jerusalem occupies only one chapter (2 Samuel 6:1–23), it takes up three chapters in 1 Chronicles: 1 Chronicles 13:1–14, which carries the account up to its turning aside to the house of Obed-edom, and 1 Chronicles 15:1–16:43, on its final move into Jerusalem.1
The Chronicler devotes a lot more space to the second attempt at transporting the ark than the parallel text in 2 Samuel 6:12–20. The Chronicler, however, gives the story a different perspective in that David’s intention always was to bring the ark back to Jerusalem despite delays. David needed to prepare a home for the ark (1 Chronicles 15:1) and also to order and prepare the Levites for their task, which would need time. This was not done by David in order to obtain personal blessings such as those received by Obed-edom. The ark had to be brought to Jerusalem as a necessity, irrespective of any personal advantage scored.2 The Chronicler makes clear that the worship of God is of fundamental importance to David and to the religious life and backbone of Israel.
There are also some significant developments in the Chronicler’s account compared with the report in 2 Samuel 6:12–20. The obvious blessing on Obed-edom’s household, which was the initial impetus to resume the ark’s journey (2 Samuel 6:12), has been developed into a widespread blessing of David’s kingdom (1 Chronicles 14:1–17). The original statement of the safe arrival of the ark (2 Samuel 6:17) has broadened into David’s preparations of a place for the housing of the ark (1 Chronicles 15:1). The joyous worship of 2 Samuel 6:14–16 has been extended to a full paragraph (1 Chronicles 15:16–29). But the main development from 2 Samuel concerns the Levites. A brief statement about those who were carrying the ark
in 2 Samuel 6:13 becomes an extended account of the Levites as carriers of the ark and leaders of worship (see 1 Chronicles 15:2–3, 1 Chronicles 15:11–15, 1 Chronicles 15:25–29) with the Levite lists included as well.3
Some other differences include David’s diligent preparations, both to prevent any recurrence of the Uzzah tragedy (1 Chronicles 15:1–15) and also to ensure an adequate accompaniment of singers (1 Chronicles 15:16–24); his composition of a psalm of thanksgiving that was used on the occasion of the ark’s actual installation into its new tent-abode (1 Chronicles 16:7–36); and his establishment of a permanent Levitical organization to maintain regular services of worship before the ark in its Jerusalem sanctuary (1 Chronicles 16:4–6, 1 Chronicles 16:37–42).4 Chronicles also underscores the corporate effort of all Israel
in the processional (1 Chronicles 15:28; 1 Chronicles 16:3), whereas the perspective in Samuel is that of a heroic act on the part of King David (2 Samuel 6:12).5
These two sections (1 Chronicles 15:1–16:43) are bound together by a single theme as seen in the repetition of the phrase to bring up the ark of the Lord
(1 Chronicles 15:3, 1 Chronicles 15:12, 1 Chronicles 15:14, 1 Chronicles 15:25, 1 Chronicles 15:28), which finds an echo in the fact that the Levites carry the ark
(1 Chronicles 15:2, 1 Chronicles 15:15, 1 Chronicles 15:26, 1 Chronicles 15:27).6
Before dealing with the passage more fully, it is interesting to note that the Chronicler devotes a lot of space to describing the transfer of the ark, which was an object that had already ceased to exist
by the writer’s own time.7 That is, the Chronicler’s audience has no opportunity to worship before the ark as did David, because the sacred chest was lost or destroyed during the exile. There is no extant record that this once-sacred box was part of the inventory of temple vessels and articles returned to Jerusalem under Persian oversight (Ezra 1:7–11).8 There is no evidence that a replica was constructed for use in Zerubbabel’s temple by the postexilic community. Most certainly, though, the Scriptures contain no such command given by God.
The important issue is not the actual ark itself but what it represented. First, the ark was symbolic of God’s presence among his people; he was with them wherever they went—with the exodus generation in the wilderness, with Joshua’s generation as they entered Canaan—and had been in various locations in their land. Second, the ark represents the holiness of God. The ark contained the two tablets of the law, which were an open declaration of his holiness. And the ark was not to be trifled with, as they had tragically discovered (1 Chronicles 13:10).9 These two precious truths, that God is with his people and that God is a holy God, were uppermost in the Chronicler’s heart and mind.
The coming of God in Jesus Christ is the New Testament’s answer for God in the midst of his people (John 1:14), as was the case with the symbolism of the ark of the covenant. If true repentance was the manner in which the Lord was to be approached in the old covenant, the insistence of the New Testament is even more stark in the words of John the Baptist and the Lord Jesus himself: Prepare the way for the Lord.… The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel
(Mark 1:4, Mark 1:15).10 This is the same call issued to the early church with regard to the presence of the risen Lord, as also is the case right up to the present. The writer to the Hebrews exhorts the believers to set aside their sins and run the race with endurance (Hebrews 12:1) and to offer the sacrifices of praise (Hebrews 13:15) in order to draw near to God in the Most Holy Place (Hebrews 10:19–25). All of the offerings, washings, and sacrifices of old covenant worship have been replaced by the once-for-all work of the Great High Priest, Jesus Christ, who now gives every believer free access to God himself, which in the Old Testament could only happen once a year through the ministry of the Aaronic priesthood.
1 David built houses for himself in the city of David. And he prepared a place for the ark of God and pitched a tent for it.