Commentary on 1 Chronicles 15:25–28 (Summary)

At this point the Chronicler parallels the account in 2 Samuel 6:1–23 but with words that emphasize his particular concerns. From the more general term ark of God (1 Chronicles 15:15) through to the more specific designation ark of the Lord the God of Israel (1 Chronicles 15:12, 1 Chronicles 15:14), the ark is now four times referred to as the ark of the covenant of the Lord (1 Chronicles 15:25–26, 1 Chronicles 15:28–29), whereas in 2 Samuel 6:12 it is called the ark of God. Only now, as the account of the last stage of the ark’s movement begins, and with the Levites finally carrying the ark, does the Chronicler call it the ark of the covenant of Yahweh in harmony with Deuteronomy 10:8.¹

On two occasions the writer emphasizes the large number of people involved, David, the elders and commanders of thousands as participants in the procession (1 Chronicles 15:25). The inclusive portrayal of the event is again clear in the Chronicler’s version. The parallel in 2 Samuel mentions only David. Moreover, he also redefines the description of the various groupings in Samuel; for example, “all the house of Israel’ (2 Samuel 6:15) and “the whole multitude of Israel. (2 Samuel 6:19) simply as all Israel, one of the distinct motifs in the Book of Chronicles (1 Chronicles 16:3).²

As the joyful procession from Obed-edom’s house began, the Chronicler states that sacrifices were offered. According to the source text in 2 Samuel 6:13, David sacrificed a bull and a fattened calf every six steps.³ The importance and divine approval of the Levites in the second attempt at retrieving the ark is clearly stated in 1 Chronicles 15:26: God helped the Levites who were carrying the ark of the covenant of the Lord, just as he had helped the Transjordanian tribes against the Hagrites and David against Saul (1 Chronicles 5:20; 1 Chronicles 12:18). God has power to help or to cast down (2 Chronicles 25:8).⁴

But in addition, he mentions that the Levites also brought the sacrifices, which are modified to seven bulls and seven rams (1 Chronicles 15:26), once again indicating that it was not human effort that ensured the successful carrying of the ark to Jerusalem, but solely due to God helping them. The sacrifices therefore also were brought by those consecrated to perform them, thus making it a more formal and official transaction than does 2 Samuel 6:1–23. The procession follows the same protocol as well.⁵

Therefore, rather than being David’s personal sacrifice, the offering is brought by the representatives of the Lord’s people as a corporate act of worship by all Israel (1 Chronicles 15:28; 1 Chronicles 15:3) rather than an expression of David’s personal faith undertaking.⁶

The fact that David (as too the Levites who carried the ark) was clothed in a robe of fine linen (1 Chronicles 15:27), also described as a linen ephod, has raised the question of whether David had assumed priestly garments and therefore priestly function. The wearing of the ephod was restricted to the high priest in the Chronicler’s day (Exodus 28:4; Leviticus 8:7).

A few observations are relevant in this context.

First, the Chronicler expands this section in such a way that David as an individual virtually disappears among the group of Levites in 1 Chronicles 15:27 and then is swallowed up in all Israel in 1 Chronicles 15:28. 2 Samuel 6:15 records it as David and all the people of Israel. The focus is not on the king at all.⁷

Second, while the Chronicler retains reference to David’s wearing a linen ephod, a short tunic similar to the priests’ (1 Samuel 22:18), he adds detail of David’s robe of fine linen, also worn by the Levites and the singers. Rather than denoting the garments as priestly, it is likely that emphasis is on the fine, majestic attire of all of the key participants (2 Chronicles 5:12).⁸

Probably we should see some priestly function for David here, but not as a guise for Israelite kings to usurp Levitical privileges. This was, in the history of Israel, an exceptional but significant event. David functioned as the type for the Messiah as a king who is also a priest. David is a new Moses as the founder of the temple cult, just as Moses was the founder of the tabernacle rituals (1 Chronicles 16:1–3).⁹

The procession into Jerusalem resounds with joyful music, with shouts, with the sounding of rams’ horns and trumpets, and of cymbals, and the playing of lyres and harps (1 Chronicles 15:28). Their shouting was certainly not the raucous baying of a rabble, but the organized festive acclamation of the coming of God into their midst, awesome in his holiness, majesty, and power. Further evidence of festal shouting during the bringing up of the ark to Jerusalem is found in Psalm 24:1–10. Composed by David, it could hardly have had a more fitting occasion for those cries of praise: “Lift up your heads, O gates!… That the King of glory may come in (see also Psalm 132:8).¹⁰

While 2 Samuel 6:14 only mentions David’s dancing before the Lord, Chronicles stresses the choral leadership of Chenaniah. Further, Chronicles stresses the musical instruments (1 Chronicles 15:28), and 2 Samuel 6:15 does not (except for the priestly trumpets). This highlights the holy character of this celebratory event.¹¹

There is a striking similarity between David’s preparations in 1 Chronicles 15:1–29, Hezekiah’s temple cleansing in 2 Chronicles 29:1–36, and Josiah’s Passover celebration in 2 Chronicles 35:1–27. In each case the project is initiated by the king, the priests and Levites (Levites in the primary role and priests in the secondary) are summoned with an appeal for their cooperation, the king delivers a speech to explain their activity, and the participants are sanctified. David is thus setting a precedent for royal activity related to the temple and worship.