1 Chronicles Chapter 15
A. The Assembly of the Priests and the Levites
1. (1 Chronicles 15:1-2) David’s directions for bringing in the ark
“And David made him houses in the city of David, and prepared a place for the ark of God, and pitched for it a tent. Then David said, None ought to carry the ark of God but the Levites, for them hath the Lord chosen to carry the ark of God, and to minister unto him for ever.”
David’s next great work after securing Jerusalem was preparing a proper resting place for the ark of the covenant. Scripture says that David “made him houses in the city of David”, showing that his personal dwelling was secure and well-established. Yet immediately the text contrasts David’s own comfort with the temporary lodging he prepared for the ark: “and he prepared a place for the ark of God, and pitched for it a tent.” While David lived in houses of stone, the ark of God, the earthly symbol of the divine presence, still rested in a tent. This tension later became the driving force behind David’s desire to build a permanent temple (2 Samuel 7), though God would ordain Solomon to build it instead. The Chronicler emphasizes this contrast to highlight David’s heart. Though David was blessed, he longed above all for the glory and presence of God to be central in the nation.
This tent in Jerusalem, however, was not the Mosaic tabernacle. The tabernacle of Moses — the structure designed in the wilderness — was located at Gibeon at this time, as indicated later in First Chronicles chapter sixteen verses thirty nine and forty. David did not uproot the tabernacle for several likely reasons. First, he understood that the people might become complacent if the tabernacle were brought into Jerusalem, settling into routine instead of pursuing the future temple God intended. Second, it is possible that the tabernacle was only moved in times of national crisis, such as when it had been destroyed or abandoned at Shiloh and Nob. Third, David’s heart was already fixed on the coming temple, so he did not expend his energy rehousing the tabernacle when God’s plan was to replace it entirely. Whatever the reason, David’s temporary tent in Jerusalem was meant to host the ark until God’s permanent house would be built.
David then issued a critical proclamation: “None ought to carry the ark of God but the Levites, for them hath the Lord chosen to carry the ark of God, and to minister unto him forever.” David had learned from bitter experience. At the first attempt to bring the ark to Jerusalem, he had neglected the explicit commands found in the Law. When Uzza was struck down for touching the ark, it revealed not a flaw in God, but a flaw in David’s obedience. Now David corrects the error. The ark must be carried on the shoulders of the Kohathite Levites, according to Exodus chapter twenty five verses twelve through fifteen and Numbers chapter four verse fifteen. This correction marks David’s rediscovery of the principle that God’s work must be done in God’s way. The king is not free to innovate in matters of holiness. Reverence requires obedience.
2. (1 Chronicles 15:3-10) The priests and Levites appointed to oversee the coming of the ark
“And David gathered all Israel together to Jerusalem, to bring up the ark of the Lord unto his place, which he had prepared for it. And David assembled the children of Aaron, and the Levites: Of the sons of Kohath; Uriel the chief, and his brethren an hundred and twenty. Of the sons of Merari; Asaiah the chief, and his brethren two hundred and twenty. Of the sons of Gershom; Joel the chief, and his brethren an hundred and thirty. Of the sons of Elizaphan; Shemaiah the chief, and his brethren two hundred. Of the sons of Hebron; Eliel the chief, and his brethren fourscore. Of the sons of Uzziel; Amminadab the chief, and his brethren an hundred and twelve.”
David gathered all Israel at Jerusalem for the event. He wanted the entire nation to witness the restoration of proper worship. Israel’s unity centered on the presence of God, and the ark was the visible symbol of God dwelling among His people. Before anything else, David assembles the children of Aaron and the Levites, the only people qualified to handle the holy things. The Chronicler carefully lists each Levitical family and their chief officers. This level of detail matters deeply in Old Testament worship. Each Levitical clan had specific responsibilities assigned by God through Moses. The sons of Kohath — Uriel and his brethren — were responsible for carrying the ark itself. The sons of Merari oversaw structural elements of the sanctuary. The sons of Gershom were entrusted with the fabrics and coverings. The sons of Elizaphan, Hebron, and Uzziel, though less prominent in earlier narratives, also had legitimate places in Levitical service. Their presence and their recorded genealogies proved that they were lawfully appointed for the sacred duty now before them.
Some readers find these long lists repetitive or tedious, yet as Selman points out, these genealogical records serve an essential purpose. After the exile, legitimate priestly and Levitical ancestry was a major concern. Israel could not reestablish worship if unauthorized men claimed Levitical status. Chronicles therefore repeatedly pauses the narrative to affirm that the men doing God’s work were rightly descended, rightly appointed, and rightly sanctified for the task. David’s correction of the earlier failure depended on the careful gathering of the correct men — men whose genealogy confirmed their lawful calling. This demonstrates a timeless truth: God’s work requires God-appointed servants, not self-appointed leaders.
3. (1 Chronicles 15:11-15) The ark is brought to Jerusalem in the right way
“And David called for Zadok and Abiathar the priests, and for the Levites, for Uriel, Asaiah, Joel, Shemaiah, Eliel, and Amminadab, And said unto them, Ye are the chief of the fathers of the Levites, sanctify yourselves, both ye and your brethren, that ye may bring up the ark of the Lord God of Israel unto the place that I have prepared for it. For because ye did it not at the first, the Lord our God made a breach upon us, for that we sought him not after the due order. So the priests and the Levites sanctified themselves to bring up the ark of the Lord God of Israel. And the children of the Levites bare the ark of God upon their shoulders with the staves thereon, as Moses commanded according to the word of the Lord.”
David summoned Zadok and Abiathar, the two functioning high priests of his time, along with the leading heads of the Levitical clans. These names — Uriel, Asaiah, Joel, Shemaiah, Eliel, and Amminadab — represent the chief officers responsible for ensuring that the ark would be transported in full obedience to the Law. David addressed them not merely as logistical leaders but as “the chief of the fathers of the Levites,” underscoring their spiritual authority and sacred responsibility. Before the ark could move an inch, David commanded: “Sanctify yourselves… that ye may bring up the ark of the Lord God of Israel.” This reveals the heart of true biblical worship. God is not only concerned with the act itself but with the spiritual condition of those performing it. The ark represented His holiness, His throne, and His presence. To approach it casually or with unclean hearts was to invite divine judgment, as the death of Uzza had already demonstrated.
David’s restoration of biblical order is profound. He finally understood that the ark must be carried not by innovation, nor by convenience, nor by imitation of the pagan nations, but by the exact pattern God commanded through Moses. This demonstrates that obedience is the highest act of worship and that holy service cannot be performed by unholy hands. As Selman notes, sanctification in the Old Testament involved separation from anything ceremonially unclean, including abstaining temporarily from marital intimacy, washing garments, avoiding contact with death, and for priests, even stricter marriage restrictions (Leviticus 21). David understood that sanctification was not symbolic. It was a real, practical preparation of mind, heart, and body for approaching God’s holiness.
David then openly confesses the previous failure: “For because ye did it not at the first, the Lord our God made a breach upon us, for that we sought him not after the due order.” This is one of the most important theological statements in the books of Chronicles. David had consulted the captains and the assembly — a democratic, national consensus — but he had not consulted God. The failure was not in enthusiasm, nor in celebration, nor in sincerity, but in neglecting God’s Word. David learned that sincerity does not substitute for obedience, and passion does not replace holiness. The “due order” God established in His Word must govern the worship of His people.
In response to David’s correction, the priests and Levites “sanctified themselves.” Only then did they proceed to lift the ark properly: “The children of the Levites bare the ark of God upon their shoulders with the staves thereon.” This act fulfilled exactly what Exodus chapter twenty five verses twelve through fifteen commanded: the ark must never be touched directly, nor placed on carts, but carried on poles by the Kohathites. Now the movement of the ark was not the product of human ingenuity but of reverent obedience. This time, the ark advanced toward Jerusalem under the smile of God rather than the outbreak of His judgment.
The Chronicler wants his readers — especially the post-exilic community rebuilding Israel’s worship — to grasp this unchanging principle: God’s work must be done in God’s way, by God’s appointed servants, in God’s sanctifying power.
B. The Celebration at Bringing the Ark of the Covenant into Jerusalem
1. (1 Chronicles 15:16-24) Names of the musicians at the ceremony
“Then David spake to the chief of the Levites to appoint their brethren to be the singers with instruments of musick, psalteries and harps and cymbals, sounding, by lifting up the voice with joy. So the Levites appointed Heman the son of Joel, and of his brethren, Asaph the son of Berechiah, and of the sons of Merari their brethren, Ethan the son of Kushaiah, And with them their brethren of the second degree, Zechariah, Ben, and Jaaziel, and Shemiramoth, and Jehiel, and Unni, and Eliab, and Benaiah, and Maaseiah, and Mattithiah, and Elipheleh, and Mikneiah, and Obededom, and Jeiel, the porters. So the singers, Heman, Asaph, and Ethan, were appointed to sound with cymbals of brass, And Zechariah, and Aziel, and Shemiramoth, and Jehiel, and Unni, and Eliab, and Maaseiah, and Benaiah, with psalteries on Alamoth, And Mattithiah, and Elipheleh, and Mikneiah, and Obededom, and Jeiel, and Azaziah, with harps on the Sheminith to excel. And Chenaniah, chief of the Levites, was for song, he instructed about the song, because he was skilful. And Berechiah and Elkanah were doorkeepers for the ark. And Shebaniah, and Jehoshaphat, and Nethaneel, and Amasai, and Zechariah, and Benaiah, and Eliezer, the priests, did blow with the trumpets before the ark of God, and Obededom and Jehiah were doorkeepers for the ark.”
David directed the chiefs of the Levites to appoint singers and musicians for this sacred procession. Despite being a skilled musician himself, David did not dominate the organization. Instead, he exercised proper leadership by delegating authority to the Levites, respecting their God-given office. This demonstrates humility and order. Worship leadership belongs to those whom God has set apart, not even to kings. David instructed the Levites to appoint their brethren, ensuring that those who ministered in music were themselves Levites, consecrated to the service of the sanctuary.
The Levites responded by appointing the three great leaders of temple music: Heman, Asaph, and Ethan, each representing one of the three major Levitical families. These three later became central figures in the composition of inspired Scripture — psalms that are still sung today. Alongside them were a second rank of musicians whose names are carefully recorded. The Chronicler preserves these names intentionally. In the post-exilic era, correct genealogical record was required to validate legitimacy for temple service. The listing also honors the faithfulness of these men who took part in one of the most important worship events in Israel’s history.
The text notes that Heman, Asaph, and Ethan were equipped with cymbals of brass, leading with loud, triumphant sound, while others played psalteries “according to Alamoth,” which likely refers to music in a soprano or higher register, often associated with women’s voices or high-pitched string performance. Others played harps “on the Sheminith,” meaning in a lower register or octave, producing depth and resonance. The Chronicler is careful to show that a full range of musical expression was employed, from high to low, soft to loud, all arranged with order and skill.
Chenaniah, the chief of the Levites, served as the instructor over the music. He was “skillful,” which emphasizes that musical leadership in worship is not merely spiritual but requires mastery, training, and excellence. Worship in the Old Testament was never careless or haphazard. It involved disciplined preparation by men who knew their craft and sanctified it to the glory of God.
Several priests — Shebaniah, Jehoshaphat, Nethaneel, Amasai, Zechariah, Benaiah, and Eliezer — were appointed to blow trumpets before the ark. These trumpets symbolized both the presence of God and the royal procession of the true King of Israel. Their blasts announced both worship and divine authority.
Berechiah and Elkanah, along with Obed-Edom and Jehiah, served as doorkeepers for the ark. These porters were responsible to guard the ark from unauthorized approach. The memory of Uzza’s death was fresh. Their presence ensured that no one would rush upon the ark or handle it improperly. Their office was not ceremonial only. It was protective, reverent, and essential.
Together, this entire list of musicians, instructors, priests, gatekeepers, and Levites demonstrates that the celebration was not a chaotic outburst of emotion. It was reverent, structured, orderly, joyful, and prepared. True worship involves both the heart and the mind, both joy and holiness, both celebration and obedience.
2. (1 Chronicles 15:25-28) The ark comes into Jerusalem
“So David, and the elders of Israel, and the captains over thousands, went to bring up the ark of the covenant of the Lord out of the house of Obededom with joy. And it came to pass, when God helped the Levites that bare the ark of the covenant of the Lord, that they offered seven bullocks and seven rams. And David was clothed with a robe of fine linen, and all the Levites that bare the ark, and the singers, and Chenaniah the master of the song with the singers. David also had upon him an ephod of linen. Thus all Israel brought up the ark of the covenant of the Lord with shouting, and with sound of the cornet, and with trumpets, and with cymbals, making a noise with psalteries and harps.”
David, together with the elders of Israel and the captains over thousands, led the procession to bring up the ark of the covenant from the house of Obed-Edom into Jerusalem. The emotion that characterizes the procession is joy, for David now understood that when God’s word is obeyed and His holiness honored, the presence of the ark brings blessing and not judgment. The first attempt failed because they handled the ark according to human wisdom. The second attempt succeeded because they handled it according to divine revelation. Joy is the fruit of obedience, and this great national celebration reflected that truth.
The Chronicler notes that God helped the Levites who bare the ark, showing that divine enabling was necessary even in a simple physical task. The ark was not too heavy for them. The difficulty was the weight of responsibility. They were carrying the most sacred object in Israel, an object associated with the death of Uzza only months prior. Spiritual pressure required spiritual help, and the Lord granted it. In gratitude the people offered seven bullocks and seven rams, a perfect number representing completeness, acknowledging that the safe and holy transport of the ark depended entirely on God.
David was clothed with a robe of fine linen, just like the Levites, the singers, and Chenaniah the music master. In addition, David wore a linen ephod, which signified humility and worship rather than royal display. He was not dressed as a king but as a worshipper. This refutes the common misconception that David danced in immodesty. The text plainly says he was clothed like the Levites, modestly and appropriately. By wearing priestly garments, David stepped into his role not as monarch but as servant-worshipper.
The entire nation participated: all Israel brought up the ark with shouting, blowing of horns, trumpets, cymbals, harps, and psalteries. The volume and celebration were greater than the first attempt. The correction was not to make the procession smaller but to make it obedient. The Chronicler emphasizes that this was a corporate act, not merely David’s personal devotion. This contrasts with the emphasis in 2 Samuel 6, which focuses on David’s leadership; whereas 1 Chronicles 15 stresses Israel’s unified participation.
As Selman notes, the Chronicler transforms the event from a king’s private enthusiasm to Israel’s corporate worship. David was the visible leader, but the celebration belonged to all Israel. When worship is done in God’s prescribed order, joy and unity naturally follow.
3. (1 Chronicles 15:29) David’s wife Michal despises David
“And it came to pass, as the ark of the covenant of the Lord came to the city of David, that Michal the daughter of Saul, looking out at a window, saw king David dancing and playing, and she despised him in her heart.”
As the ark entered the City of David, Michal, Saul’s daughter and David’s wife, looked out from a window and saw David dancing and playing music. David was not performing a choreographed spectacle, nor engaging in anything inappropriate. His dancing was the ordinary rhythmic movement seen in communal Jewish celebration, performed alongside priests and Levites. His linen ephod showed he had set aside royal garments to worship as one of the people.
Michal despised him in her heart because she viewed his behavior through the eyes of pride and royal decorum. She objected not to the dance itself but to David abandoning royal dignity. In 2 Samuel chapter six she mocks him, accusing him of uncovering himself, though in truth he was modestly dressed as a worshipper. Her complaint reveals her concern for status, image, and public appearance. She could not understand a king lowering himself among common worshippers.
David later answered her that he danced before the Lord, not before men. His actions were an act of humility and worship. What Michal saw as humiliation, God saw as devotion. David said he would be “yet more vile” or yet more humbled in his own sight, showing that true worship involves self-abasement.
Morgan notes that the earthly-minded cannot comprehend the gladness of the spiritual. Michal’s contempt illustrates the permanent clash between fleshly dignity and spiritual worship. Her outlook aligned with her father Saul, who cared deeply about appearances before men. David cared only about honor before God.
