1 Chronicles 15:1–29

15:2–15 The Chronicler highlights David’s ensuring that only Levites would carry the ark (they are not mentioned in the brief account in 2 Samuel 6; cf. comment on 1 Chron. 15:25–28). Not only is Levitical responsibility affirmed at the beginning (v. 2), but in addition the paragraph concludes with both David’s words that failure to follow this “rule” had led to the previous disaster (v. 13) and also the Chronicler’s statement that this time they followed “the word of the Lord” (vv. 14–15). As in 13:5, the involvement of “all Israel” is included throughout, and David speaks of “us/we” (15:13).

David as king may be in charge of the whole event—he “assembled” the people, “prepared” the ark’s place (v. 3), and “gathered together” (v. 4) and “summoned” (v. 11) the priests and Levites—but his planning now recognizes God’s prior actions and requirements: “the Lord had chosen” the Levites for specific tasks (v. 2). These tasks are the focus first of verses 4–13, giving the names of those who are “to carry the ark” and their instructions, and later of 16:4–7, 37–42, detailing arrangements as the Levites “minister to [the Lord] forever” (15:2).

The names summarize the three major Levitical families (vv. 5–7) and then the three clans within the Kohathites whom Moses had made responsible for the ark’s care and transportation (vv. 8–10; Num. 3:29–31; 4:4–6). The paragraph starts with “David” (1 Chron. 15:1, 2) but ends “as Moses had commanded according to the word of the Lord” (v. 15). Previously in Chronicles “all that Moses . . . had commanded” had related to the priestly offering of sacrifices (6:49), and “according to the word of the Lord” to David’s becoming king (11:3, 10; 12:23). Now kingship and worship, David and Moses, are brought together “according to the word of the Lord”; David as king takes responsibility to see that the word of the Lord is obeyed.

Like other ancient Near Eastern kings, David will establish regulations for worship in Jerusalem, but unlike them he will act consistently with what the Lord had already commanded Moses. God’s action in making David king does not abrogate but continues the Mosaic covenant, adapting its regulations to new circumstances. Significantly for postexilic hearers, while the initiative and leadership throughout is David’s, this does not negate corporate responsibility: “The Lord our God broke out against us [13:11: “Uzzah”], because we did not seek him according to the rule” (15:13; cf. 13:3). David exemplifies what “all Israel” is to do: live in submission to the Lord, in accord with his Word.

This section provides another instance of what it means to “seek” God (cf. 10:13–14). David had initiated the bringing up of the ark by saying that “we did not seek it in the days of Saul” (13:3), but now he confesses that at that time “we did not seek him according to the rule” (15:13). The same Hebrew word can be translated “seek it” or “seek him,” thus allowing the possibility that what is sought is either the ark or the Lord, or even both. In English translation a decision has to be made!¹ Seeking God is inextricably linked with proper worship, and thus also care of the sacred objects (as in v. 13). To “seek” the ark is more than to “look for” an object (as if one did not know where it was); the ark represents the very center of the covenantal community, the throne of God, the repository for the Ten Commandments (cf. comment on 13:1–4), and so genuinely seeking God includes making the ark again central to the life and worship of the community.

15:16–24 Music that expresses “joy” and praise is a key feature throughout Chronicles.² The “rejoicing” of 2 Samuel 6:12 is made possible by David’s prior detailed organizing of the personnel and diversity of instruments. They were to “play loudly . . . to raise sounds of joy” (1 Chron. 15:16).

“Moses had commanded” Levitical carrying of the ark on poles (v. 15). Now it is David who “commanded” as he commissioned the “chiefs of the Levites” to appoint the singers and musicians. This is a significant new development, for the Pentateuch is silent on a structure for music, apart from mention of priests’ blowing trumpets (v. 24; Num. 10:8–10). The appointed leaders are named (1 Chron. 15:17–18), with a second list designating specific musical roles (vv. 19–24).³

It appears that various families became specialists in specific instruments: harps (vv. 16, 20), lyres (vv. 16, 21), and cymbals (vv. 16, 19; v. 28 adds “horns”), with the practical note that the “leader of the Levites in music” had that role because “he understood it” (v. 22). The meaning of the technical terms “Alamoth” and “Sheminith” (also in superscriptions of Psalm 46 and of Psalms 6 and 12, respectively) is uncertain, other than their being musical. Another role expanded at the “tent” and later at the temple is that of “gatekeepers” (1 Chron. 15:23, 24). They would guard the sanctuary, ensuring the ark was protected, with further responsibilities later (cf. comment on 26:1–19).⁴ Obed-edom (15:18, 21; also 16:5, 38; 26:4–8) is probably the same as the Obed-edom who had been guarding the ark in his house (15:25; cf. comment on 13:11–14). If so, although a foreigner (a “Gittite”), it seems he is incorporated as a Levite, continuing as a “gatekeeper” (15:18, 24). Along with another gatekeeper, “Jeiel,” he also played the lyre (vv. 18, 21).

Music associated with a royal temple was common throughout the ancient Near East, and it became a key component of temple worship in Jerusalem, evidenced not only in the frequent references in Chronicles to Levitical choirs (16:5–6, 41–42; 25:6–7; etc.) but also in allusions in Psalms, whether in superscriptions (e.g., the frequent “To the Choirmaster” [or “Leader”]; Psalms 4; 5; 6; etc.) or in the body of the psalm (e.g., Pss. 28:7; 69:30; 98:4–6; 137:2–4; 150:1–6). The Davidic arrangements continued after the return from exile (Neh. 12:24, 27–47). Importantly, while his organization of worship at the capital can be compared with royal activity elsewhere, David both follows the Mosaic traditions regarding the Levitical arrangements for the ark’s care and transport and also expands the Levites’ role in music and worship.

The stage is now set, the characters ready to take their designated part (1 Chron. 15:1–24), so the Chronicler moves to the actual procession.

15:25–28 The Chronicler’s emphases are clearly evident in his expansion of the narrative of 2 Samuel 6:12–15. He repeats at the start the wide leadership involvement (1 Chron. 15:25), explicitly describes the Levitical involvement (vv. 26, 27), and inserts the place of the “singers” and their instruments (vv. 27, 28); and the ark is now generally described as “the ark of the covenant of the Lord” (vv. 25, 26, 28, 29), focusing on its significance (the full name occurs again in 16:6, 37; 17:1; 22:19; 28:2, 18; 2 Chron. 5:2, 7). Here is a reminder not only of the Mosaic covenant (Deut. 10:8) but also of the “everlasting covenant” with Abraham and his descendants (1 Chron. 16:15–17). Further, this term is emphasized as the Levites carry the ark (four times in 15:25–29), and they are commissioned to continue to minister before the ark, singing of the covenant (16:4, 15). The ark may not be present after the exile, but the “covenant” continues and finds its focus as Levites continue to minister in the temple.⁵

Here too God’s response is included. The Samuel account tells that after they traveled “six steps, [David] sacrificed” (2 Sam. 6:13); the Chronicler explains that “they sacrificed” as a response to God, who now “helped the Levites” (1 Chron. 15:26; a contrast to the previous “breaking out,” v. 13). The detail of “seven bulls and seven rams” is similar to the balanced number seen in 2 Chronicles 29:21 (also Num. 23:1; Job 42:8).

While the Chronicler retains reference to David’s wearing a “linen ephod,” a short tunic similar to the priests’ (cf. 1 Sam. 22:18), the Chronicler 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 (cf. 2 Chron. 5:12).⁶ Mention of “Chenaniah” points to David’s implementing the Levitical appointments (1 Chron. 15:22, 27).

15:29 In Chronicles, Michal is mentioned only in this verse. There is no mention of her being David’s wife (1 Sam. 18:20–28), nor of the following conversation between David and Michal (2 Sam. 6:20–23). The Chronicler’s focus is on her being the “daughter of Saul”: she continues the negative attitude to the ark that characterized the “days of Saul” (1 Chron. 13:3; cf. 10:13–14). This first instance in Chronicles of “King David” may well be intentional: unlike the house of Saul, David exemplifies God-honoring kingly leadership with uninhibited joyous celebration in making central in his kingdom the ark of the covenant of the Lord, the throne of God. Significantly, the next instance of the phrase is after David receives the promise of the Lord’s covenant with him: humbly “King David went in and sat before the Lord” (i.e., by the ark; 17:16). The title “King” is applied to the “prince” (cf. 11:2) who submits to the Lord’s rule.