by Ken Cayce
© Ken Cayce All rights reserved.
Copyright
The books of Chronicles were originally one book in the Hebrew text. They became separated into two books by the translators of the Greek version of the Old Testament and were given a title meaning "Things Left Behind". That is, details not included in Samuel and Kings. The Hebrew title, "Daily Matters," like the English title "Chronicles," indicates that the material in these two books recounts the most important affairs in the lives of Israel's leaders, especially the kings.
The original title in the Hebrew bible read "The annals (i.e., events or happenings), of the days." First and Second Chronicles were comprised on one book until later divided into separate books in the Greek Old Testament translation, the Septuagint (LXX; ca. 200 B.C.). The title also changed at that time to the inaccurate title, "the things omitted," i.e., reflecting material not in 1 and 2 Samuel and 1 and 2 Kings. The English title "Chronicles" originated with Jerome's Latin Vulgate translation (ca. 400 A.D.), which used the fuller title "The Chronicles of the Entire Sacred History."
"Historical setting": The books of Chronicles trace the history of Israel from the beginning of the human race until the fall of Jerusalem and the subsequent return of the Jews during the reign of the Persian king, Cyrus the Great (559 - 529 B.C.) The books appear to have been written at the end of the Old Testament era in the fifth century B.C. Since the major thrust of the books is to trace the record of how God's people stewarded their responsibilities as heirs of the Davidic covenant, the person of David is central to the material selected for inclusion by the author. The narrative of 1 Chronicles begins with a list of names that gives prominence to the Davidic line. The genealogies end with a consideration of the house of Saul, so after the account of his death, the rest of the book can deal with Israel's greatest king, David (chapters 11 - 29). The time stretches from the beginning until the early part of the tenth century B.C.
"Background": The immediate historical backdrop encompassed the Jews' three-phase return to the Promised Land from the Babylonian exile:
1. Zerubbabel (in Ezra 1 - 6; ca. 538 B.C.);
2. Ezra (in Ezra 7 - 10; ca. 458 B.C.); and
3. Nehemiah (in Neh. 1 - 13; ca. 445 B.C.).
Previous history looks back to the Babylonian deportation/Exile (ca. 605 - 538 B.C.), as predicted/reported by 2 Kings, Jeremiah, Ezekiel, Daniel, and Habakkuk. The prophets of this restoration era were Haggai, Zechariah, and Malachi.
The Jews had returned from their 70 years of captivity (ca. 538 B.C.), to a land that was markedly different from the one once ruled by King David (ca. 1011 - 971 B.C.), and King Solomon (971 - 931 B.C.):
1. There was no Hebrew king, but rather a Persian governor (Ezra 5:3; 6:6);
2. There was no security for Jerusalem, so Nehemiah had to rebuild the wall (Neh. 1 - 7);
3. There was no temple, so Zerubbabel had to reconstruct a pitiful semblance of the Solomonic temple's former glory (Ezra 3);
4. The Jews no longer dominated the region, but rather were on the defensive (Ezra 4; Neh. 4);
5. They enjoyed few divine blessings beyond the fact of their return;
6. They possessed little of the kingdom's former wealth; and
7. God's divine presence no longer resided in Jerusalem, having departed (ca 597-591 B.C.; Ezra 8 - 11).
To put it mildly, their future looked bleak compared to their majestic past, especially the time of David and Solomon. The return could best be described as bittersweet. I.e., bitter because their present poverty brought hurtful memories about what was forfeited by God's judgment on their ancestors' sin, but sweet because at least they were back in the Land God had given Abraham 17 centuries earlier (Gen. l2:1-3).
The chronicler's selective genealogy and history of Israel, stretching from Adam (1 Chron. 1:1), to the return from Babylon (2 Chron. 26:23), was intended to remind the Jews of God's promises and intentions about:
1. The Land;
2. The nation;
3. The Davidic king;
4. The Levitical priests;
5. The temple; and
6. True worship, none of which had been abrogated because of the Babylonian captivity.
All of this was to remind them of their spiritual heritage during the difficult times they faced, and to encourage them to be faithful to God.
"Authorship": Jewish tradition; assigns the authorship of the two books of Chronicles to Ezra. The basic theological emphases of Chronicles in which:
1. The divine evaluation of how the people of God, and Judah in particular, responded to the revealed standards of a holy God is recorded; and
2. There is a concentration on the covenant with David, would suggest Ezra as the author.
Ezra's priestly descent and Levitical training would be in harmony with the viewpoint of Chronicles. His leadership in the establishment of the new state of Israel after the return from exile would furnish him with the proper perspective for seeing God's hand in the long history of His people. Moreover, Jewish tradition indicates that Ezra's compatriot, Nehemiah, owned a considerable library of books and documents from which Ezra, under divine guidance, could draw his source material for writing these two books.
"Date": Although liberal scholars suggest a date for the composition of these books as late as the third century B.C., neither the text nor the details of the book warrants a date of Chronicles beyond the traditional time assigned at the close of the Hebrew Canon in the late fifth century B.C. Like the author of Kings, the author of Chronicles had a number of official and non-official sources at his disposal (compare 2 Chron. 16:11; 20:34; 25:26; 28:26; 32:32; 33:18; 35:27; 36:8; see the note on 1 Chron. 29:29). As well, the biblical books of Samuel and Kings were doubtless available to him.
These records were most likely recorded (in ca. 450 - 430 B.C.). The genealogical record (in 1 Chronicles chapters 1 - 9), supports a date after (450 B.C.), for the writing. The New Testament does not directly quote either 1 or 2 Chronicles.
"Historical and Theological Themes": First and Second Chronicles, as named by Jerome, recreate an Old Testament history in miniature, with particular emphases on the Davidic Covenant and temple worship. In terms of literary parallel (1 Chronicles is the partner of 2 Samuel), in that both detail the reign of King David. 1 Chronicles opens with Adam (1:11), and closes with the death of David (29:26-30; in 971 B.C.). 2 Chronicles begins with Solomon (1:1), and covers the same historical period as 1 and 2 Kings, while focusing exclusively on the kings of the southern kingdom of Judah, thus excluding the history of the northern 10 tribes and their rulers, because of their complete wickedness and false worship. It ranges from the reign of Solomon (1:1; in 971 B.C.), to the return from Babylon (in 538 B. C.; 36:23). Over 55 percent of the material in Chronicles is unique, i.e., not found in 2 Samuel or 1 or 2 Kings. The "chronicler" tended to omit what was negative or in opposition to the Davidic kingship. On the other hand, he tended to make unique contributions in validating temple worship and the line of David. Whereas (2 Kings 25), ends dismally with the deportation of Judah to Babylon (2 Chron. 36:22-23), concludes hopefully with the Jews' release from Persia and return to Jerusalem.
These two books were written to the repatriated Jewish exiles as a chronicle of God's intention of future blessing, in spite of the nation's past moral and spiritual failure for which the people paid dearly under God's wrath. 1 and 2 Chronicles could be briefly summarized as follows:
1. A Selected Genealogical History of Israel (1 Chron. Chapters 1 to 9);
2. Israel's United Kingdom under Saul (1 Chron. Chapter 10); David (1 Chron. Chapters 11 to 29); and Solomon (2 Chron. Chapters 1 to 9);
3. Judah's Monarchy in the Divided Kingdom (2 Chron. Chapters 10 to 36:21);
4. Judah's Release from Their Seventy Year Captivity (2 Chron. 36:22-23).
The historical themes are inextricably linked with the theological in that God's divine purposes for Israel have been and will be played out on the stage of human history. These two books are designed to assure the retuning Jews that, in spite of their checkered past and present plight, God will be true to His covenant promises. They have been returned by God to the Land first given to Abraham as a race of people whose ethnic identity (Jewish), was not obliterated by the deportation and whose national identity (Israel), has been preserved (Gen. 12:1-3; 15:5), although they are still under God's judgment as prescribed by the Mosaic legislation (Deut. 28:15-68). The priestly line of Eleazar's son Phinehas and the Levitical line were still intact so that temple worship could continue in the hopes that God's presence would one day return (Num. 25:10-13; Mal. 3:1). The Davidic promise of a king was still valid, although future in its fulfillment (2 Sam. 7:8-17; 1 Chron. 17:7-15). Their individual hope of eternal life and restoration of God's blessings forever rested in the New Covenant (Jer. 31:31-34).
Two basic principles enumerated in these two books prevail throughout the Old Testament, namely, obedience brings blessing, and disobedience brings judgment. In the Chronicles, when the king obeyed and trusted the Lord, God blessed and protected. But when the king disobeyed and/or put his trust in something or someone other than the Lord, God withdrew His blessing and protection. Three basis failures by the kings of Judah brought God's wrath:
1. Personal sin;
2. False worship/idolatry; and/or
3. Trust in man rather than God.
Several seeming discrepancies between Chronicles and the record in Samuel and Kings have caused liberal critics to doubt the historical trustworthiness of Chronicles. However, a careful examination of each of these cases results in a satisfactory resolution of the problem, either by the processes of textual criticism or by a sound critical explanation or interpretation of the context. The details included in Chronicles are not intended to be exhaustive, but are distinctively selected in accordance with the author's purpose of writing a spiritual history of God's people. Again and again God's faithfulness and sure hand upon the basic flow of history are seen. From start to the closing note, Israel's hope (and that of all men), is seen to lie in God's promise to sum up all things in the coming One, Israel's Messiah and the Savior of the world (1 Chron. 17:11-17 with Acts 17:26-31; Col. 1:20).
The penman of Chronicles is unknown, but some believe that Ezra compiled it. Actually, in the beginning 1 and 2 Chronicles was one continuous book. Chronicles was, also known as "The Words Of The Days". These books of Chronicles were the last book of the Hebrew Bible. Chronicles cover the time period that we have just gone through in the books of Samuel and Kings. It differs from Samuel and Kings, in that it primarily deals with David, and then with Judah, more than with the ten tribes of Israel. It also contains genealogies going back to Adam. The book carries us from Adam through the Babylonian captivity. It seems, it was compiled just after the Babylonian captivity. The Hebrews were very good record keepers, so there was a great deal of information available for this. Chronicles speaks of historical facts that have been recorded. It leaves no doubt of the sovereignty of God.
Verses 1:1 - 9:44: This abbreviated genealogy summarizes the divinely selected course of redemptive history:
(1) From Adam to Noah (1:1-4; Gen. Chapters 1-6);
(2) From Noah's son Shem to Abraham (1:4-27; Gen. Chapters 7-11);
(3) From Abraham to Jacob (1:28-34; Gen. Chapters 12-25);
(4) From Jacob to the 12 tribes (1:34-2:2; Gen. Chapters 25-50); and
(5) From the 12 tribes to those who had returned to Jerusalem after the 70 year captivity (2:3 - 9:44; Exodus 1:1 - 2 Chron. 36:23).
This genealogical listing is unique to the purposes of "the chronicler" and is not intended to necessarily be an exact duplication of any other list(s) in Scripture.
1 Chronicles 1:1 "Adam, Sheth, Enosh,"
The genealogical lists begin by demonstrating the place of the line of David, from whom the Messiah would come, among the families of mankind (1:1-3:24).
This genealogy is based on Gen. 5 and was recorded to show who Israel is and how she relates to other nations. Because the focus is on Israel, the names of Cain and Abel are omitted and only the third son of Adam, "Seth," is included (Gen. 4:25-26).
These first four verses exactly agree with the account of the time (before the flood), of patriarchs (in Genesis 5:1).
The book begins with a genealogy beginning with Adam. It is interesting that Cain and Abel are left out of this genealogy. Seth (Sheth), was born when Adam was 130 years old. There may be an explanation for this in the next verse. Cain killed Abel. Abel was in the spiritual line from Adam. Seth replaced Abel in the spiritual line.
Genesis 4:25 "And Adam knew his wife again; and she bare a son, and called his name Seth: For God, [said she], hath appointed me another seed instead of Abel, whom Cain slew."
1 Chronicles 1:2 "Kenan, Mahalaleel, Jered,"
Kenan mentioned in the Genealogy of Jesus (in Luke 3:36-37). Mahalaleel was a great-grandson of Seth, also a man of Judah. Jared was the sixth link in the ten pre-flood generations between Adam and Noah; he was the son of Mahalaleel and the father of Enoch, and lived 962 years (per Genesis 5:18).
Kenan is the same as Cainan. He lived 910 years. Mahalaleel lived 895 years. Jered lived 962 years and was, also, known as Jared.
1 Chronicles 1:3 "Henoch, Methuselah, Lamech,"
Henoch] "Enoch," the spelling given in Gen. (A.V. and R.V.) is less correct. (In 1 Chronicles 1:33), the R.V. gives the still better form "Hanoch," but it does not venture to alter the form of the name of the famous Enoch (Genesis 5:21).
Henoch is the same as Enoch. This is the same Enoch, who walked with God and was not, because God took him. He was the first one recorded to go to heaven without benefit of the grave. This Enoch is from the spiritual line of Adam. There was also, another Enoch who was descended from Cain. He was in the line of the flesh. There was a Methuselah in the spiritual line from Seth who lived longer on the earth than anyone else ever recorded. He lived 969 years. There was a Methuselah descended from Cain also. Lamech, descended from Seth lived 777 years. Cain had a descendent with the name of Lamech as well.
1 Chronicles 1:4 "Noah, Shem, Ham, and Japheth."
There is no doubt that Ham means black, or sunburnt, and Japheth (Heb., Yepheth) is probably the fair-skinned. Shem has been compared with an Assyrian word meaning brownish (sa'mu). Thus, the three names appear to allude to differences of racial complexion.
The three sons of this patriarch are enumerated, partly because they were the founders of the new world, and partly because the fulfilment of Noah's prophecy (Ge 9:25-27), could not otherwise appear to have been verified.
Noah is the father of Shem, Ham, and Japheth. During Noah's life, the earth was flooded, and he, and his three sons, and all their wives were the only ones saved. He built an ark on instructions from God, and saved his family from the flood. The earth was re-populated by their families.
Verses 5-23: This genealogy is based on "the sons" of those listed (in Gen. 10:2-29).
1 Chronicles 1:5 "The sons of Japheth; Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras."
The genealogical record moves from the list of righteous individuals who lived before the flood, to the sons of Noah, from the widest circle of dispersion, Japheth, to Ham (verse 8), and then to the messianic line in Shem (verse 17). This line is then traced to Abraham (verse 27).
"Japheth" means wide spreading, and that is just what his family did. Gomer began the Celtic tribes and probably Germany. Magog was said to have inhabited modern Russia. Madai settled in the land later known as the Medes. Javan was believed to settle in Syria and Greece. Tubal settled in the south of the Black Sea in the area of Spain. Meshech was in the area of Moscow. Tiras probably settled the coasts of the Aegean Sea. The Gentile nations are from Japheth's descendants.
1 Chronicles 1:6 "And the sons of Gomer; Ashchenaz, and Riphath, and Togarmah."
Here begins the genealogy of the sons of Noah after the flood; of the sons of Japheth the elder, in this and the two following verses. Next of the sons of Ham, the younger brother (1 Chron. 1:8), then of Shem, whose posterity are mentioned last, because from him, in the line of Heber, sprang Abraham. The ancestor of the Jewish nation, of whom the Messiah was to come, for whose sake this genealogy is given (1 Chron. 1:17).
Ashchenaz was the beginning of the Assyrians. At the time of Jeremiah, some of them lived near Ararat. They were spoken of as barbarians. Riphath is called Diphath in one Scripture. Very little is known of him. Togarmah was believed to have settled in Turkey. They were said to have traded with Tyre in horses and mules. In Ezekiel, they are spoken of as followers of Gog.
1 Chronicles 1:7 "And the sons of Javan; Elishah, and Tarshish, Kittim, and Dodanim."
Elishah settled Cyprus. They were known for their scarlet and purple material they sold. Tarshish is a word we heard a lot in connection with merchants of Tarshish. It appears, they were merchants, who shipped goods by water. One meaning for the name Tarshish is melting plant, or refinery. They could have been involved in the melting of metals. Very little else is known of them. Kittim is the same as Chittim. It appears, they settled on the Mediterranean Sea. Dodanim is the same as Dardani. Troy and Illyricum were two cities which came from them.
1 Chronicles 1:8 "The sons of Ham; Cush, and Mizraim, Put, and Canaan."
The Dark-skinned or swarthy (1 Chron. 1:8-16).
Cush was the father of Nimrod, who founded Babylon. "Cush" means black. Mizraim could have been the founder of Egypt. They were also, believed to be the founders of Philistia. Put seemed to settle in Africa. He is associated with Somaliland. Canaan was the founder of the Canaanites which included the Jebusites, Amorites, Girgashites, Hivites, Arkites, Sinites, Arvadites, Zemarites, and the Hamathites.
1 Chronicles 1:9 "And the sons of Cush; Seba, and Havilah, and Sabta, and Raamah, and Sabtecha. And the sons of Raamah; Sheba, and Dedan."
"Sheba and Dedan": The same two names occur together (in 1 Chronicles 1:32), as descendants of Shem through Jokshan. Possibly the same two tribes are meant in both places, and Sheba and Dedan were of mixed origin, Hamitic and Semitic.
Seba lived in the land of Babylon. Havilah also, settled in the area of Babylon. Sabta was also, spelled Sabtah. He possibly settled in Babylon, nothing is known of his settlements for sure. Raamah were known as traders from southwest Arabia. There is nothing more known of Sabtecha. Sheba settled on the shores of the Persian Gulf. "Dedan" means depression, or low country. That is all we know of Dedan.
1 Chronicles 1:10 "And Cush begat Nimrod: he began to be mighty upon the earth."
At times, special notices of importance regarding certain key people are tucked into the genealogies (verses 19, 43, 46). For "Nimrod" (see Genesis 10:8-12).
The mention of "Nimrod" includes a short explanation: "he began to be mighty on the earth." According to (Genesis 10:8-9), Nimrod become known as a great hunter. In Hebrew, his name most likely means "Rebel." He was likely the founder of Babylon, a city that became a symbol of human arrogance.
Nimrod founded Babylon. He is known as the father of Babylon. We must notice that his power is not spiritual power, but earthly power. He was a flesh man, not a spirit man. "Nimrod" means strength, or rebel. The descendants of Ham brought the first earthly kings into being. Babylon and Nimrod seem to be spoken of with evil. They were opposed to the LORD from the beginning. Nimrod was a mighty warrior.
Verses 11-12: For more on Israel's history with the "Philistines" (see Judges Chapter 13 and 1 Sam. Chapter 4).
1 Chronicles 1:11 "And Mizraim begat Ludim, and Anamim, and Lehabim, and Naphtuhim,"
Ludim seemed to have fathered the African nations near Egypt. Anamim formed an Egyptian tribe, of which nothing more is known. Lehabim seemed to father the fair-haired, blue-eyed Libyans. These particular people fought for Egypt. Naphtuhim settled in Egypt, or immediately west of it. Nothing more is known of them.
1 Chronicles 1:12 "And Pathrusim, and Casluhim, (of whom came the Philistines,) and Caphthorim."
"Of whom came the Philistines": Of which See Poole ("Genesis 10:14").
Pathrusim founded Pathos. Casluhim's descendants became the Philistines. Caphthorim, possibly, founded Caphtor, and the Philistines came from there too.
1 Chronicles 1:13 "And Canaan begat Zidon his firstborn, and Heth,"
Canaan begat Zidon his firstborn. Or, in modern phrase, Zidon is the oldest city of Canaan. It is usually mentioned along with Tyre, the ruling city in later times. Sennacherib speaks of the flight of Lulî, "king of Zidon," from Tyre. Esarhaddon mentions Baal of Tyre as a tributary. Of the eleven "sons of Canaan all but three or four have been identified in the cuneiform inscriptions of Assyria.
And Heth, that is, the Hittite race, called Heta by the Egyptians, and Hatti by the Assyrians. The Hittites were once the dominant race of Syria and Palestine. Carchemish, on the Euphrates, and Kadesh, as well as Hamath, appear to have been Hittite cities. Their kings had commercial relations with Solomon (1Kings 10:29). Inscriptions, in a kind of mixed hieroglyph, have been found at Hamath and Carchemish, but they still await deciphering.
1 Chronicles 1:14 "The Jebusite also, and the Amorite, and the Girgashite,"
The names which follow (until 1 Chronicles 1:17), are not the names of particular persons, but of people, or nations. And all these descended from Canaan, though some of them were afterward extinct. Or confounded with others of their brethren by cohabitation or mutual marriages, whereby they lost their names. Which is the reason why they are no more mentioned, at least under these names.
1 Chronicles 1:15 "And the Hivite, and the Arkite, and the Sinite,"
The Hivites are placed in the extreme north of the land, "the Hivite under Hermon" (Heb. not the LXX.). The Arkite and Sinite lived in Lebanon, the Arvadite (compare Ezekiel 27:8), on the sea-coast north of Gebal (Byblus), the Zemarite a little to the south of the Arvadite, and the Hamathite furthest to the north on the Orontes.
1 Chronicles 1:16 "And the Arvadite, and the Zemarite, and the Hamathite."
"The Zemarite" (Gen. 10:18). The inscriptions of the Assyrian monarch, Sargon (720 B.C.), mention Zimira, which is joined with Arpad (Arvad). And there can be little doubt that it is the city indicated by the term "Zemarite."
Heth was the father of the Hittites. "Zidon" means fishing. All of the Jebusites, Amorites, Girgashites, Hivites, Arkites, Sinites, Arvadites, Zemarites, and Hamathites descended from Ham through Canaan. They settled the land of the Canaanites that would later become the holy land.
1 Chronicles 1:17 "The sons of Shem; Elam, and Asshur, and Arphaxad, and Lud, and Aram, and Uz, and Hul, and Gether, and Meshech."
Shem is the son of Noah. It is in his lineage that the Lord Jesus Christ comes. The ark was finished when he was 98 years old. Elam settled the land beyond the Tigris River and east of Babylon. Asshur founded the land of Assyria. Arphaxad would be the son of Shem the lineage of Jesus will come through, He settled north, northeast of Nineveh. This Lud settled probably in the Asian nations. Aram was the father of the Armenians, who were located in Syria and Mesopotamia. They extended into Lebanon. The maternal ancestry of Jacob's children was Aramaic. Uz was a grandson of Shem, through Aram. Hul, Gether, and Meshech (Mash), were grandsons also through Aram.
1 Chronicles 1:18 "And Arphaxad begat Shelah, and Shelah begat Eber."
Arphaxad begat Shelah; either immediately, or by his son Cainan, who is expressed (Luke 3:35), of which, God assisting, I shall speak in its proper place.
We must trace Arphaxad's family even closer, because he is in the lineage of Jesus. It appears, that he was born very soon after the flood. Shelah is also spoken of as Salah. He is the only son of Arphaxad that is mentioned. "Salah" means missile, or javelin. Eber, is sometimes called Ebet. "Eber" means the region beyond.
1 Chronicles 1:19 "And unto Eber were born two sons: the name of the one [was] Peleg; because in his days the earth was divided: and his brother's name [was] Joktan."
"Days ... divided": Peleg, which means "divided," apparently lived when the Lord divided, or scattered the human race. This division refers to the scattering of the people at the Tower of Babel (Gen. 11:8-9).
"Peleg" means division. Could it be, that during the days of Peleg the earth actually separated? We must remember several things. Before the flood, it had never rained upon the earth. We know that the days of Peleg are not long after that great event. The continents did break apart at some time in history. Is it possible this is speaking of that? It is very interesting to me that "Eber" means region beyond. What is it beyond? I do not believe the statement "the earth divided" means a scattering of the people. It did not say the people of the earth divided. If the continents did separate, that is why there were people in the Americas. That could be why the American Indians tell of a great flood, as well as the people of the Mediterranean. That would even answer why there are pyramids in South America. "Joktan" means small. Very little else is known of him, except that he had numerous sons listed below.
1 Chronicles 1:20 "And Joktan begat Almodad, and Sheleph, and Hazarmaveth, and Jerah,"
"Joktan begat Almodad": All the names of the sons of Joktan here given, so far as they have been identified, represent peoples situated in south Arabia or on the West coast of the Red Sea lying over against South Arabia.
1 Chronicles 1:21 "Hadoram also, and Uzal, and Diklah,"
Hadoram is the son of Joktan mentioned in the Book of Genesis. Uzal, in the Hebrew Bible, is a descendant of Joktan, whose settlements are clearly traced in the ancient name of Sana, the capital city of the Yemen (see Genesis 10:27).
1 Chronicles 1:22 "And Ebal, and Abimael, and Sheba,"
"Ebal", or Obal, as it is (in Genesis 10:28); such proper names being often differently written, according to the difference of times, and people, and writers.
1 Chronicles 1:23 "And Ophir, and Havilah, and Jobab. All these [were] the sons of Joktan."
Almodad was the father of an Arabian tribe. Sheleph's descendants were Arab's also. "Hazarmaveth" means village of death. "Jerah" means moon or month. Hadoram was another Arab tribe founder. Uzal probably founded Yemen. Nothing else is known of Diklah. "Ebal" means bare or stone. Sheba was one of the sons of Joktan, who founded tribes of Arabia. The country became known as Sheba. Nothing more is known of Ophir, except they were Arabs. Havilah founded an area north of Sheba. They were Arabs also. "Jobab" means desert howler, one who calls shrilly. It appears that all of the sons of Joktan were Arabs.
1 Chronicles Chapter 1 Questions
1. Who do most people believe compiled Chronicles?
2. What is another name for Chronicles?
3. What period of time does Chronicles cover?
4. When was it compiled?
5. What does the book begin with?
6. How old was Adam, when Seth was born?
7. Why does verse 1, of this lesson, skip Cain and Abel?
8. What is another name for Kenan?
9. Henoch is the same as ________.
10. What was he the first to do?
11. What is special about Methuselah from Seth's line?
12. Who are Shem, Ham, and Japheth?
13. What does "Japheth" mean?
14. Where did Gomer settle?
15. Cush was the father of _________.
16. Who founded Babylon?
17. What does "Cush" mean?
18. Canaan was the founder of what people?
19. What kind of a man was Nimrod?
20. Who is Shem?
21. How old was he, when the ark was finished?
22. Why is Arphaxad important?
23. What does "Eber" mean?
24. Who was Eber's son mentioned here?
25. What special thing happened in his lifetime?
26. What does the author ask about this time?
27. Who were Joktan's descendants?
1 Chronicles 1:24 "Shem, Arphaxad, Shelah,"
Having given a brief and general account of the origin of the world, and the people in it, he now returns to a more large and particular account of the genealogy of Shem, from whom the Jews were descended.
Between Arphaxad and Shelah (the LXX at Genesis 11:12, insert Καίναν = Heb. Kênan; 1 Chron. 1:2). The name is not contained in our present Hebrew text of Genesis. Kenan may have been dropped originally, in order to make Abraham the tenth from Shem, as Noah is tenth from Adam. The artificial symmetry of these ancient lists is evidently designed. Compare the thrice fourteen generations in the genealogy of our Lord (Matt. Chapter 1).
In the last lesson, we stopped momentarily to speak of the sons of Joktan. Now the lineage goes back again, repeating Shem, son of Noah that the Lord Jesus would come through. Arphaxad and Shelah are repeated, also.
1 Chronicles 1:25 "Eber, Peleg, Reu,"
In the line of Heber, sprang Abraham, the ancestor of the Jewish nation, of whom the Messiah was to come, for whose sake this genealogy is given (1 Chron. 1:17).
According to Bertheau, the peoples descended from the sons of Noah amount to seventy, and fourteen of these are enumerated as descendants of Japheth, thirty of Ham, and twenty-six of Shem. These numbers he arrives at by omitting Nimrod. Or not enumerating him among the sons of Ham; while, on the contrary, he takes Arphaxad, Shelah, Eber, Peleg, and Joktan, all of which are the names of persons, for names of people, in contradiction to Genesis, according to which the five names indicate persons.
Eber and Peleg are repeated again. We will begin the lineage again with Reu. The name "Reu" means friend.
1 Chronicles 1:26 "Serug, Nahor, Terah,"
The tribal ancestors of the Terahites and Joktanites, peoples descended from Eber by Peleg and Joktan.
Serug is the great-grand-father of Abraham. He was 30 years old when Nahor was born. Serug is called Saruch in other Scriptures. "Nahor" means snorting or snoring. Nachor is the same as Nahor. Terah was born in Ur of the Chaldees. He lived there all of his life. We read from the Scriptures that Terah was an idolater.
Joshua 24:2 "And Joshua said unto all the people, Thus saith the LORD God of Israel, Your fathers dwelt on the other side of the flood in old time, [even] Terah, the father of Abraham, and the father of Nachor: and they served other gods."
1 Chronicles 1:27 "Abram; the same [is] Abraham."
For the story about "Abraham" (see Gen. 11:26 - 25:10).
"Abram" means high father. "Abraham" means father of a great multitude. Abram married his half-sister, Sarai, and God changed their names to Sarah and Abraham and gives them a son (Isaac), who the blessings would continue through. All believers are spiritually associated with Abraham, because of their mutual belief.
Galatians 3:29 "And if ye [be] Christ's, then are ye Abraham's seed, and heirs according to the promise."
The believers in Christ are the multitudes.
Verses 28-31: These 12 sons of Ishmael developed 12 tribes and settled the great northern desert of Arabia and became Arab peoples.
1 Chronicles 1:28 "The sons of Abraham; Isaac, and Ishmael."
Adam (verse 1), Noah (verse 4), Abraham (verses 27-28), and Judah (2:3), are principal people in the record leading to David (2:15; 3:1-24).
All nations but the seed of Abraham are already shaken off from this genealogy. Not that we conclude, no particular persons of any other nation but this found favor with God; multitudes will be brought to heaven out of every nation. And we may hope there were many, very many people in the world, whose names were in the book of life, though they did not spring from the loins of Abraham.
The famous and well known ancestor of the Jews; of Ishmael his firstborn, and his posterity. Of his sons by Keturah; and of Isaac and his sons, an account is given from here to the end of (1 Chron. 1:34), entirely agreeing with that (in Gen. 25:1).
Ishmael was the first born of Abraham, but was not his heir. He was born of Hagar (servant girl of Sarah). Hagar was an Egyptian. Ishmael was the son of the flesh. He was not the son the blessings would flow through. Isaac was the son of promise. He was the son of the spirit that the promises from God would flow through. "Isaac" means laughter. He was a miracle from God that came when Abraham and Sarah were very old.
Genesis 21:12″And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called."
The spiritual blessings from God would come through Isaac.
1 Chronicles 1:29 "These [are] their generations: The firstborn of Ishmael, Nebaioth; then Kedar, and Adbeel, and Mibsam,"
The less significant line is dealt with (verses 29-33), before turning to the main messianic line in Isaac (verse 34). In turn, "Ishmael's" line is traced first (verses 35-54), before turning to the more important line of the sons of Israel (2:1-2).
1 Chronicles 1:30 "Mishma, and Dumah, Massa, Hadad, and Tema,"
Isaiah 21:11, as a name of Edom. There is still a locality bearing this name, "Duma the Rocky," on the borders of the Syrian Desert and Arabia.
Hadad. The right reading here and in Genesis.
Tema: Taimâ'u, in the north of the Arabian Desert. The LXX confuses it with Teman (Assyrian Têmâl'a).
"Dumah" and "Tema", the great Arab tribes of Beni Teman. Thus, this writer (Historical Geography of Arabia), traces the names of all the heads of the twelve tribes of Ishmael as perpetuated in the clans or tribes of the Arabs in the present day.
1 Chronicles 1:31 "Jetur, Naphish, and Kedemah. These are the sons of Ishmael."
"Jetur": The Ituraeans beyond Jordan (Luke 3:1). The other names are obscure.
It is interesting that Ismael had 12 sons. They were Arabians. Ishmael's blessings were earthly blessings and not of a spiritual nature. His sons settled from Havilah unto Shur. This was near Egypt and Assyria. These twelve sons were princes and had castles. They were founders of the Arab nations of today. Ishmael lived 137 years. We will not dwell on these in this lesson, because we are tracing the lineage that leads to David.
1 Chronicles 1:32 "Now the sons of Keturah, Abraham's concubine: she bare Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah. And the sons of Jokshan; Sheba, and Dedan."
Although "Keturah" was Abraham's wife after the death of Sarah (Gen. 25:1), she is classed with Hagar as "Abraham's concubine" (Gen. 35:9-12).
Most genealogies of the time recorded the names of the male descendants almost exclusively. "Keturah" is mentioned to distinguish Abraham's sons through Sarah and her handmaiden Hagar from Abraham's other sons (Gen 25:1-4).
1 Chronicles 1:33 "And the sons of Midian; Ephah, and Epher, and Henoch, and Abida, and Eldaah. All these [are] the sons of Keturah."
The famous and well known ancestor of the Jews; of Ishmael his firstborn, and his posterity. Of his sons by Keturah; and of Isaac and his sons. An account is given from here to the end of (1 Chron. 1:34), entirely agreeing with that (in Gen. 25:1).
The five clans or tribes of Midian. These, with the seven names of (1 Chron. 1:31), make a total of twelve tribes for Keturah.
Abraham married Keturah after Sarah died. This is speaking of his family with Keturah. She is spoken of as a concubine here, but as a wife in other Scriptures. It is very obvious from the Scriptures in Genesis that Keturah's children were also of the flesh, and not the spirit. Her descendants would not inherit the spiritual blessings that would come through the promised son, Isaac. These sons and grandsons seemed to be Arabians.
1 Chronicles 1:34 And Abraham begat Isaac. The sons of Isaac; Esau and Israel.
Jacob is called by his new name "Israel" in accordance with his status as the bearer of the blessings of the Abrahamic covenant (Gen. 35:9-12).
Esau was the firstborn, but the blessing would not come through him because he had no regard for his birthright. Esau will be the founder of Edom, or the Edomites. The blessing will come through Israel (Jacob). The rest of this chapter is devoted to the sons of the flesh through Esau. These are their children and grandchildren.
1 Chronicles 1:35 "The sons of Esau; Eliphaz, Reuel, and Jeush, and Jaalam, and Korah."
The firstborn of Isaac; his posterity are named in this and the two following verses (as in Genesis 36:1). Only it should be observed, that Timna (1 Chron. 1:36), is not the name of a man, but was the concubine of Eliphaz, the eldest son of Esau, and the mother of Amalek (Gen. 36:12). And so, in the Arabic version it is read," and Timna, which was the concubine of Eliphaz, the son of Esau, bare him Amalek;" and so the Alexandrian copy of the Septuagint.
"Eliphaz" means God of gold, or God is fine gold. "Reuel" means friend of God, or God is a friend. Jeush was the first of the three sons of Esau by Aholibamah. Jaalam was the second son. Korah was the third son. It was in his tribe, where "duke" began to mean tribe head. All of these sons were Edomites.
1 Chronicles 1:36 "The sons of Eliphaz; Teman, and Omar, Zephi, and Gatam, Kenaz, and Timna, and Amalek."
The tribe Adites, in the center country of the Saracens, so called from his mother, Adah (Gen. 36:10).
"Teman"; gave rise to the land of Teman, near the head of the Red Sea.
"Omar"; the tribe Beni-Amma, settled at the northern point of Djebel Shera (Mount Seir).
"Zephi"; the tribe Dzaf.
"Gatam";--Katam" inhabited by the tribe Al Saruat, or "people of Sarah."
"Kenaz"; the tribe Aenezes, a tribe whose settlement lies in the neighborhood of Syria.
"Amalek"; the Beni Malak of Zohran, and the Beni Maledj of the Shat el Arab.
These names of these sons of Eliphaz are also names of Edomite villages. The tribes and the villages they controlled were named for them.
1 Chronicles 1:37 "The sons of Reuel; Nahath, Zerah, Shammah, and Mizzah."
"Reuel"; a powerful branch of the great Aeneze tribe, the Rowalla Arabs.
"Shammah"; the great tribe Beni Shammar. In the same way, the names of the other kings and dukes are traced in the modern tribes of Arabia. But it is unnecessary to mention any more of these obscure nomads, except to notice that Jobab (1 Chron. 1:44), one of the kings of Edom, is considered to be Job, and that his seat was in the royal city of Dinhabah (Gen. 36:32; 1 Chron. 1:43), identified with O'Daeb, a well-known town in the center of Al Dahna, a great northern desert in the direction of Chaldea and the Euphrates.
Each son of Ishmael had sons who headed up these tribes.
1 Chronicles 1:38 "And the sons of Seir; Lotan, and Shobal, and Zibeon, and Anah, and Dishon, and Ezer, and Dishan."
This man and his posterity were not of the race of Esau, but are mentioned because they were a family into which Esau, and a son of his, married, and whose possessions he and his obtained. The account from here, to the end of (1 Chron. 1:42), is the same with (Gen. 36:20), with some little variation of names.
1 Chronicles 1:39 "And the sons of Lotan; Hori, and Homam: and Timna [was] Lotan's sister."
"Timna": (In Gen. 36:11), Eliphaz has no son Timna; but he has a concubine of the name, who is the mother of Amalek, and conjectured to be Lotan's sister (1 Chron. 1:39). The best explanation is, that the writer has in his mind rather the tribes descended from Eliphaz than his actual children, and as there was a place, Timna, inhabited by his "dukes" (1 Chron. 1:51; compare Genesis 35:40), he puts the race which lived there among his "sons."
1 Chronicles 1:40 "The sons of Shobal; Alian, and Manahath, and Ebal, Shephi, and Onam. And the sons of Zibeon; Aiah, and Anah."
For "Aiah and Anah" (see Genesis 36:24).
These were all Edomites and they each had towns and tribes named for them. There is one girl in these names, Timna. The capital of Qataban was named for her. She is thought to be the mother of Amalek.
1 Chronicles 1:41 "The sons of Anah; Dishon. And the sons of Dishon; Amram, and Esh-ban, and Ithran, and Cheran."
(Genesis 36:25 adds), "and Aholibamah the daughter of Anah." (Compare 1 Chron. 1:52, "the chiliarch of Aholibamah"). Dishon, like Ammon or Israel, being the collective name of a number of tribes or clans, there is nothing strange in the expression, "The sons of Anah ... Dishon."
1 Chronicles 1:42 "The sons of Ezer; Bilhan, and Zavan, [and] Jakan. The sons of Dishan; Uz, and Aran."
"Dishan": The youngest son of Seir the Horite, head of one of the tribes of Idumea (Gen. 36:21, 28, 30).
These were all princes, sheiks, kings, or dukes of these various tribes of Edom. They are all Arabs descended from Ishmael.
1 Chronicles 1:43 "Now these [are] the kings that reigned in the land of Edom before [any] king reigned over the children of Israel; Bela the son of Beor: and the name of his city [was] Dinhabah."
"Kings ... Edom": Esau's children settled in Edom, ease and south of Israel, and are included among the Arab nations.
The listing of these "kings that reigned in the land of Edom before [any] king reigned over the children of Israel" anticipates at last two important events (in 1 and 2 Chronicles). When David ruled over Israel and defeated Edom, making them his servants (18:13); and when Jehoram, a Davidic king, turned away from the Lord, causing Edom to revolt and make a king for itself (2 Chron. 21:9). Sin always has side effects, even for those whom God chooses for a special purpose.
God was the king of the 12 tribes of Israel. They were not to have earthly kings. The Edomites blessings were of the earth, they were flesh descendants of Abraham. They were not instructed not to have kings. Their blessings were for the earth. Bela was a Chaldean and reigned in Edom by conquest.
1 Chronicles 1:44 "And when Bela was dead, Jobab the son of Zerah of Bozrah reigned in his stead."
It is not impossible that this Jobab is one with Job. The allusions (in Genesis 36:11), to "Eliphaz the Temanite" have directed attention to this; and it has been favored by the Septuagint and the Fathers.
1 Chronicles 1:45 "And when Jobab was dead, Husham of the land of the Temanites reigned in his stead."
Husham was a king of Edom mentioned in the Bible (in Genesis 36:31-43). He succeeded Jobab ben Zerah in the apparently elective kingship of the Edomites. He is mentioned as being from "the land of Temani", which may refer to the Edomite clan Teman.
1 Chronicles 1:46 "And when Husham was dead, Hadad the son of Bedad, which smote Midian in the field of Moab, reigned in his stead: and the name of his city [was] Avith."
"Hadad": The name of a Syrian deity, a form of the sun-god. Compare the royal titles, Ben-hadad and Hadadezer (1 Chron. 18:3; 2 Kings 5:18). Hadad is the same as Dadi, a Syrian title of Rimmon. Perhaps the classical Attis is equivalent to Dadis. The cry of the vintagers seems to show that Hadad, like Bacchus, was regarded as the giver of the grapes (Isaiah 16:9-10).
"Which smote Midian": A glimpse of the restless feuds which prevailed from time immemorial between these tribes and peoples of kindred origin. Like the judges of Israel, the kings of Edom seem to have been raised to their position owing to special emergencies.
"The field of Moab": That is, the open country.
"Avith": Like Dinhabah, and Pai, and Masretah, are unknown beyond this passage.
All of these kings and dukes are listed to show us exactly where the opposition to Israel comes from. The flesh (represented by the numerous descendants of Ishmael), have been enemies with the spiritual line of Isaac from the time here, even unto current times. The flesh and the spirit will war until the end of time on this earth.
1 Chronicles 1:47 "And when Hadad was dead, Samlah of Masrekah reigned in his stead."
Samlah was a king of Edom mentioned in the Bible (Gen. 36:31-43). He succeeded Hadad ben Bedad in the apparently elective kingship of the early Edomites. He is described as being from Masrekah. He was succeeded by Saul of Rehoboth.
1 Chronicles 1:48 "And when Samlah was dead, Shaul of Rehoboth by the river reigned in his stead."
"Rehoboth by the river": Probably the same as Rehoboth Ir (in Genesis 10:11), i.e., the suburbs of Nineveh. The river is the Euphrates.
1 Chronicles 1:49 "And when Shaul was dead, Baal-hanan the son of Achbor reigned in his stead."
Also, a royal prefect of the same name (1 Chron. 27:28).
1 Chronicles 1:50 "And when Baal-hanan was dead, Hadad reigned in his stead: and the name of his city [was] Pai; and his wife's name [was] Mehetabel, the daughter of Matred, the daughter of Mezahab."
"Baal-hanan": Some manuscripts have "ben Achbor" (as in Genesis 36:39; and in 1 Chron. 1:51). "Alvah," of Genesis, is more correct than our "Aliah." The Hebrew margin reads "Alvah" (Alwah).
"Pai": Many manuscripts have "Pau," the reading of Gen., which is right. Hadar (Gen. 36:39), on the other hand, is probably a mistake for Hadad.
"Mehetabel": El benefiteth. Perhaps Mehetabel was an Israelite, as no other queen of Edom is mentioned. But her name is Aramean.
All of this is shown to show how one generation dies off, and another comes in their place. The kings are kings because their fathers were kings, not because they are qualified to be kings.
"Hadad" is a name meaning king. It is a name very similar to Pharaoh. Pai has nothing else written about it, except what is here.
1 Chronicles 1:51 "Hadad died also. And the dukes of Edom were; duke Timnah, duke Aliah, duke Jetheth,"
Rather, "and Hadad died", and there were (or arose), chiefs of Edom, the chief of Timnah, the chiliarch of Aliah, etc. This appears to state that Hadad was the last king of Edom, and that after his death the country was governed by the heads of the various clans or tribes, without any central authority. (In Genesis 36:40), the sentence, "And Hadad died," is wanting, and the transition from the kings to the chiefs is thus effected: "And these are the names of the chiefs of Esau, after their clans, after their places, by their names. The chiliarch of Timnah," etc. The chiefs were the heads of the thousands or clans of Edom (Genesis 36:40; see note on 1 Chron. 14:1). The names in these verses are not personal, but tribal and local, as the conclusion of the account (in Gen. 36:43) indicates. "These are the chiefs of Edom, after their seats, in the land of their domain." Compare the names of the sons of Esau and Seir (1 Chron. 1:35-42). This makes it clear that Timnah and Aholibamah were towns.
1 Chronicles 1:52 "Duke Aholibamah, duke Elah, duke Pinon,"
"Duke Elah": One of the Edomite chiefs or "dukes" of Mount Seir (Genesis 36:41).
1 Chronicles 1:53 "Duke Kenaz, duke Teman, duke Mibzar,"
(Genesis 36:15): These were dukes of the sons of Esau: the sons of Eliphaz the firstborn son of Esau; duke Teman, duke Omar, duke Zepho, duke Kenaz.
1 Chronicles 1:54 "Duke Magdiel, duke Iram. These [are] the dukes of Edom."
"These are the dukes (chiefs), of Edom": Eleven names only are given, whereas there were twelve (or thirteen), chiefs of Edom (Genesis 36:15-19; see 1 Chron. 1:35-37). A name may have fallen out of the ancient text from which the chronicler derived the list.
These eleven dukes of Edom here, are speaking of them as being heads of tribes of Edom. These are probably names of people, but they are also the names of the tribes and possibly, names of the towns where they ruled their people from. In this first chapter, we have covered over 2,000 years from the birth of Adam. These dukes were reigning about 2,300 years (give or take a few years) after the birth of Adam.
1 Chronicles Chapter 1 Continued Questions
1. What lineage does this lesson deal with?
2. What is another name for Reu?
3. What does "Reu" mean?
4. Who is Serug?
5. What does "Nahor" mean?
6. Where was Terah born?
7. Abram; the same is _____________.
8. What does "Abram" mean?
9. What does "Abraham" mean?
10. Who did Abram marry?
11. Sarai was his ____________ _________.
12. What was their son's name, who the blessings would come through?
13. Who was Ishmael?
14. Who was his mother?
15. Ishmael was the son of the __________.
16. What does "Isaac" mean?
17. In ________ shall thy seed be called.
18. How many sons did Ishmael have?
19. All of them were _____________.
20. Who did Abraham marry, after Sarah died?
21. Which of Jacob's sons was the firstborn?
22. Esau is the father of the ____________.
23. What does "Eliphaz" mean?
24. Who was King of the twelve tribes of Israel?
25. Who ruled over the Edomites?
26. How many dukes of Edom are there in verses 51 through 54?
27. What other things are these named, besides people?
28. About how many years after the birth of Adam did the dukes' reign?
From 2:1 - 7:40: These genealogies reflect the lineage of Jacob/Israel through his 12 sons. The tribe of Judah leads the list, indicating its importance, no doubt because of the Davidic heritage. After Judah, Levi receives the most attention, indicating the importance of their priestly role. Joseph (2:2), is later enumerated in terms of his sons Manasseh and Ephraim. Dan and Zebulun are not mentioned here, although they both are identified in the millennial distribution of land (Ezek. 48:1-2, 26-17). The exact reason for these omissions is unknown. Benjamin is given additional attention (in 8:1-40). The tribes are mentioned as follows:
Verses 1-3: The story of "the sons of Israel" is found (in Genesis 29:32 - 50:26). The tribe of Judah (the kingly line of David), is discussed first, then Levi (the priestly line), and then Benjamin (the line from which Israel's first king would come). This order focuses on the kingly and priestly roles of Israel. Historically, these three tribes remained more faithful to God than the other tribes.
1 Chronicles 2:1 "These [are] the sons of Israel; Reuben, Simeon, Levi, and Judah, Issachar, and Zebulun,"
Or Jacob, the other son of Isaac, who had the name of Israel given him, because of his power with God (Genesis 32:28), whose twelve sons are here mentioned by name. The first four according to their birth of Leah, Reuben, Simeon, Levi, and Judah. Then the two sons of Zilpah, Leah's handmaid, Issachar and Zebulun. And between Dan and Naphtali, the sons of Bilhah, Rachel's handmaid, are placed Joseph and Benjamin, the sons of Rachel.
1 Chronicles 2:2 "Dan, Joseph, and Benjamin, Naphtali, Gad, and Asher."
Dan's undue prominence may, perhaps, be accounted for by his occupying the seventh place in the "blessing of Jacob" (Genesis 49:16).
When these twelve sons were born, their father was using the name Jacob, instead of Israel. Jacob is the name generally used when speaking of the family. Israel is the name used when he and his family became a nation. "Jacob" means trickster. "Israel" means having power with God, or God's fighter. Jacob tricked his brother out of his birthright and received the right hand blessing. Israel fathered the twelve tribes which Moses led out of Egypt to the Promised Land. Reuben, Simeon, Levi, Judah, Issachar, and Zebulun were all sons of Abraham by Leah. I do not know why Dan is mentioned by himself and before Rachel's children, Joseph and Benjamin. Rachel's maid, Bilhah, was the mother of Dan. Naphtali was the second son of Bilhah. Gad and Asher were sons of Leah's maid, Zilpah. These twelve sons of Jacob were the twelve tribes of Israel. God will have Moses lead them out of Egypt and give them their inheritance in the Promised Land. It was this group of people that God entrusted his law to. They were classified as God's people.
1 Chronicles 2:3″The sons of Judah; Er, and Onan, and Shelah: [which] three were born unto him of the daughter of Shua the Canaanitess. And Er, the firstborn of Judah, was evil in the sight of the LORD; and he slew him."
Judah's line will eventually lead to David; hence, among the listings of Jacob's sons, Judah's descendants are specially treated. For "Er," Judah's firstborn son (see Gen. 38:7).
"Er" (Gen. 38:2-10), will forever be labeled with a one-word epitaph: "wicked." If the Lord were to write a one-word epitaph for each of us, what would He say?
Perhaps Judah is mentioned first because it will be through this tribe that God will bring the Messiah. He will be the Lion of the tribe of Judah. "Er" means watchful. The mistake that Judah made here, was marrying a Canaanitish woman. Er was killed by God for his sins, probably the worship of the false gods of his mother. Onan refused to marry Tamar, his brother's widow, and raise a child for him. God killed him also. Shelah was the young son which Judah refused to give Tamar to wife.
1 Chronicles 2:4 "And Tamar his daughter in law bare him Pharez and Zerah. All the sons of Judah [were] five."
See (Genesis 38:13-30), for the full story of how "Tamar" gave birth to the children of her father-in-law.
We must remember how this happened. Tamar's husband died, and his brothers should have married her and given her a son by their brother. It was really the father, Judah's place, to see that they did what they were supposed to. When they did not, she disguised herself as a harlot and slept with Judah. These two sons are from that union. The lineage to David goes through her son, Pharez. Pharez's twin was Zerah. Zerah's descendants were called Zarhites, Ezrahites, and Izrahites.
1 Chronicles 2:5 "The sons of Pharez; Hezron, and Hamul."
One of the above twins, born to Judah: Hezron and Hamul (see Genesis 46:12).
The lineage leads through Hezron, known also as Esrom. "Hamul" means pitied, or spared. Very little is known of him.
1 Chronicles 2:6 "And the sons of Zerah; Zimri, and Ethan, and Heman, and Calcol, and Dara: five of them in all."
Here for the first time, the writer of Chronicles draws from sources not otherwise known to us, recording facts not mentioned in the earlier Scriptures. Ethan, Heman, Calcol, and Dara, sons of Zerah, are only known to us from this passage, since there are no sufficient grounds for identifying them with the "sons of Mahol" (marginal reference).
There is little known in the Bible of these five sons of Zerah.
1 Chronicles 2:7 "And the sons of Carmi; Achar, the troubler of Israel, who transgressed in the thing accursed."
"Achar", like Er, was known for the evil he perpetuated. Achar (known as Achan elsewhere in the Old Testament), means "One Who Brings disaster". He disobeyed God at the battle of Jericho by taking spoil, a sin that resulted in Israel's defeat at Ai (Joshua Chapter 7).
It is assumed from the trouble that came on the sons and daughters of Achar that this line died out.
Joshua 7:24-25 "And Joshua, and all Israel with him, took Achan the son of Zerah, and the silver, and the garment, and the wedge of gold, and his sons, and his daughters, and his oxen, and his asses, and his sheep, and his tent, and all that he had: and they brought them unto the valley of Achor." "And Joshua said, Why hast thou troubled us? the LORD shall trouble thee this day. And all Israel stoned him with stones, and burned them with fire, after they had stoned them with stones."
1 Chronicles 2:8 "And the sons of Ethan; Azariah."
Including his posterity (see Gen. 46:23), the posterity of the other three sons of Zerah are not mentioned, either because the writer could not find the genealogy of them, as Kimchi. Or rather, as he thinks, he cuts short the genealogy of Zerah, because the kingdom did not proceed from him, and returns to the genealogy of Hezron, from whence it did, or perhaps they had no children.
This line ends with Azariah, because there is no further mention of him.
1 Chronicles 2:9 "The sons also of Hezron, that were born unto him; Jerahmeel, and Ram, and Chelubai."
The Hezronites, who were sons of Pharez (1 Chron. 2:5), and their three lines of descent, Jerahmeel, Ram, and Chelubai.
"Jerahmeel": God pitieth.
"Ram": Called Aram in our Lord's genealogy (Matt. 1:3). The two names are synonyms, both meaning high, and are used interchangeably (in Job 32:2; Ram), and (Genesis 22:21; Aram).
"Chelubai": Strictly, the Chelubite or Calebite, a gentilic term formed from Caleb (1 Chron. 2:18). This seems to show that we are concerned here not so much with individual sons of Hezron as with families or clans of Hezronites.
Hezron was the father of the Hezronites. He was also called Esrom. The lineage that leads to David goes through his son, Ram. "Jerahmeel" means whom God loves, or God will be compassionate. His descendants are called Jerahmeelites. Chelubai is elsewhere called Caleb. "Ram" means high. In the New Testament, he is called Aram.
1 Chronicles 2:10 "And Ram begat Amminadab; and Amminadab begat Nahshon, prince of the children of Judah;"
Ram is the same with Aram (Matt. 1:3), the genealogy is carried down from him to Jesse in the same order as there, and in (Ruth 4:19). Only here Nahshon the son of Amminadab is called the prince of the children of Judah. Which Kimchi and Jarchi say is written for the honor of David, who descended from him; and Salmon his son is here called Salma.
Sometimes Amminadab is spelled with just one m. The lineage continues through Amminadab. "Amminadab" means people of liberality. His daughter Elisheba, was married to Aaron. Nahshon is sometimes spelled Naasson. He was called captain. He was a prince of Judah since God was King.
Verses 11-12: The inclusion of "Boaz" would have reminded ancient audiences of David (Ruth 4:21). It recalls his descendant, Jesus (Matt. 1:5-6), for contemporary readers.
1 Chronicles 2:11 "And Nahshon begat Salma, and Salma begat Boaz,"
Boaz is a major figure in the Book of Ruth in the Bible. The term is found 24 times in the Scriptures, being two in Greek. The root בעז, just used in the Bible in relation to "Boaz", perhaps expresses "quick".
Salma is the same as Salmon. He married Rahab and had a son named Boaz. "Boaz" means fleetness. He is, also, called Booz of Rachab. He marries Ruth the Moabitess. They are the great-grandparents of David.
1 Chronicles 2:12 "And Boaz begat Obed, and Obed begat Jesse."
In the canon of the Hebrew Bible, Obed was a son of Boaz and Ruth, the father of Jesse, and the grandfather of David. He is one of Jesus' ancestors in the genealogies found in the Gospel of Matthew and the Gospel of Luke.
The name "Obed" means worshipper. The neighbors of Naomi gave Obed his name. Jesse is called a Bethlehemite, and an Ephrathite. Jesse had eight sons. His youngest was David.
1 Chronicles 2:13-15″And Jesse begat his firstborn Eliab, and Abinadab the second, and Shimma the third," "Nethaneel the fourth, Raddai the fifth," "Ozem the sixth, David the seventh:"
"And Jesse begat his firstborn Eliab, and Abinadab the second, and Shimma the third, Nathanael the fourth, Raddai the fifth, Ozem the sixth, David the seventh". But Jesse had eight sons (1 Sam. 16:10), one of them therefore is not reckoned, either because he was by another woman, and the writer only mentions those that were of the same mother with David. This is the opinion of Aben Ezra and Kimchi; some say he was dead before David came to the kingdom. Kimchi mentions a Midrash, or exposition of theirs, according to which his name was Elihu, and was younger than David, who is mentioned in (1 Chron. 27:18). And Jarchi observes, that the writer, having found the pearl (David), reckons not the eighth son Elihu. Though the Syriac and Arabic versions have inserted him in this order, "Elihu the seventh, David the eighth". Some take the eighth to be a grandson of Jesse, Jonathan the son of Shimea (2 Sam. 21:21), the third son of Jesse, here called Shimma, as he is Shammah (1 Sam. 16:9).
In (1 Samuel 16:10), Jesse had eight sons, so one of them is left out here. It is possibly because one of the sons had died early. Or he was left out, because he never married or had children. Eliab was the first son shown to Samuel to choose a king from among Jesse's sons. He was also one of the brothers at the front line when David killed Goliath. His daughter, Abihail, married Rehoboam and they had three children. Abinadab was also at the front line. He too, had been shown to Samuel, and turned down by the prophet. In fact, all of the sons of Jesse were turned down by Samuel until David. David was anointed king. Shimma was also at the battlefront. He was known as Shimeah, Shammah, and Shimea. Mary, the mother of Jesus, is directly descended from him. There is very little known of the others. David of course, is the eighth, and he is in the direct lineage of Jesus. "David" means beloved of God. David was the second king of the united twelve tribes of Israel.
David's sister "Zeruiah" is remembered as the mother of David's most capable supporters (compare 2 Sam. 2:18-32).
"Abigail" (the daughter of Nahash, the sister of Zeruiah), gave birth to Absalom's commander, "Amasa" (2 Sam. 17:25).
Verses 16-17: The sons of "Zeruiah" were not known by their father's name but by their mother's. The unusual inclusion of women like her and "Abigail" in this genealogy shows that God preserved His people in unexpected ways. For more about "Joab" (see 1 Kings 2:28-34).
1 Chronicles 2:16 "Whose sisters [were] Zeruiah, and Abigail. And the sons of Zeruiah; Abishai, and Joab, and Asahel, three."
Because David trusted the Lord to give him the throne, he would not let "Abishai" kill the sleeping King Saul (1 Sam. Chapter 26). Exercising patience and trust allows the Lord to fulfill His purposes on His timetable unhindered.
1 Chronicles 2:17 "And Abigail bare Amasa: and the father of Amasa [was] Jether the Ishmeelite."
Who was Absalom's general, afterwards reconciled to David, and designed to be made general of his army, but was slain by Joab (see 2 Sam. 17:25), and the father of Amasa was Jether the Ishmaelite. He is called an Israelite, and so in the Targum here, he being either a proselyte, or else he was an Israelite by birth, but called an Ishmaelite, because he had dwelt among the Ishmaelites some time, as Obed-edom is called the Gittite for the like reason; so Jarchi and Kimchi interpret it.
These were probably step-sisters of David. They probably had the same mother and different fathers. They were daughters of Nahash, and not Jesse. Zeruiah was the mother of three of David's generals, Abishai, Joab, and Asahel. Abigail is not the same Abigail who married David after David killed her husband, Nabal, who had insulted him. Amasa is David's nephew. Amasa joined Absalom in the rebellion against David. Joab killed Amasa.
Verses 18-24: Caleb's line is the second significant line listed (2:18-24). This is not the "Caleb" mentioned (in Numbers 13).
1 Chronicles 2:18″And Caleb the son of Hezron begat [children] of Azubah [his] wife, and of Jerioth: her sons [are] these; Jesher, and Shobab, and Ardon."
This is not "Caleb" the son of Jephunneh, who was Joshua's assistant (Josh. 14:6; 1 Chron. 45).
This is returning back earlier to Caleb, or Chelubai. It appears that Jerioth and Azubah are the same person. Nothing much is known of these sons.
1 Chronicles 2:19 "And when Azubah was dead, Caleb took unto him Ephrath, which bare him Hur." Ephrathites were people who lived in Bethlehem.
The Targum is, "Miriam, who was called Ephrath". But, according to Josephus, it was his son Hur that was the husband of Miriam the sister of Moses: which bare him Hur (see Exodus 17:10).
The notices concerning this person appear confused in our version. In (1 Chron. 2:19), he is said to be the father of Hur, whereas in (1 Chron. 2:50), he is called "the son of Hur." The words in this latter passage have been transposed in the copying, and should be read thus, "Hur the son of Caleb."
1 Chronicles 2:20 "And Hur begat Uri, and Uri begat Bezaleel."
See (Exodus 31:2), which states that: "Bezaleel, son of Uri, son of Hur, of the tribe of Judah," was divinely qualified for building the Tent of Meeting. Bezaleel is no doubt a person, but Hur is probably a Calebite clan, established at "Ephrath, which is Beth-lehem" (Gen. 35:19).
Hur was grand-father, and Uri was the father of Bezaleel. The Bible tells us that God empowered Bezaleel to do the work in the construction of the tabernacle and all of its beautiful work. Aholiab was his assistant. In (Exodus chapter 31 through chapter 37), we read more about all that he did. Here is just a little about that.
Exodus 31:2-5 "See, I have called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah:" "And I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship," "To devise cunning works, to work in gold, and in silver, and in brass," "And in cutting of stones, to set [them], and in carving of timber, to work in all manner of workmanship."
1 Chronicles 2:21″And afterward Hezron went in to the daughter of Machir the father of Gilead, whom he married when he [was] threescore years old; and she bare him Segub."
Which Machir was the son of Manasseh, and Gilead was his grandson (Num. 26:29), the Targum is, "but he enticed a virgin, the daughter of Machir"; suggesting that he committed fornication with her, though he afterwards married her. Her name is not mentioned, but to me it seems to be Abiah, (1 Chron. 2:24), and whom the Targum there calls the daughter of Machir.
Whom he married when he was sixty years old; this seems to be his last wife.
"And she bare him Segub": The same name with the youngest son of Hiel, who rebuilt Jericho (1 Kings 16:34).
This reverts back again to Hezron. This is speaking of Abiah, the sister of Gilead. Machir, her father, was Manasseh's oldest son. At the age of 60 years, Hezron and Abiah had a son named Segub.
1 Chronicles 2:22 "And Segub begat Jair, who had three and twenty cities in the land of Gilead."
Which according to Kimchi, he inherited in right of his wife, which he says he took out of the land of Gilead. But they seem to be rather what he took by force of arms from the former inhabitants (see Num. 32:41).
Moses counts Jair as being from the tribe of Manasseh. He settled in Argob bordering on Gilead. It appears that he was involved in taking 60 of the towns, but he is allotted 23 for his family.
1 Chronicles 2:23 "And he took Geshur, and Aram, with the towns of Jair, from them, with Kenath, and the towns thereof, [even] threescore cities. All these [belonged to] the sons of Machir, the father of Gilead."
Cities or countries which the Geshurites and Aramaeans, or Syrians, before inhabited. And which he took from them, together with other towns, which, being taken by him, were called after his name. The Targum is, the Geshurites and Aramaeans took the villages of Jair from them; that is, from the sons of Jair in later times (see Joshua 12:5).
"With Kenath, and the towns thereof": Which Jair took by Nobah his general, and called it after his name (Num. 32:42), even sixty cities (see Deut. 3:4).
"All these belonged to the sons of Machir the father of Gilead": Being given him by Moses (Num. 32:40).
It appears, that Jair took these cities from Machir, who was his relative. Machir was his great-grandfather. The cities were actually Machir's sons'.
1 Chronicles 2:24 "And after that Hezron was dead in Caleb-ephratah, then Abiah Hezron's wife bare him Ashur the father of Tekoa."
Supposed to be the same with Bethlehem; and was so called, both from Caleb the son of Hezron, and Ephrath his wife (1 Chron. 2:19).
"Then Abiah, Hezron's wife, bare him Ashur the father of Tekoa": Being left with child by him at his death; the whole verse is paraphrased thus in the Targum, "and after Hezron died in the house of Caleb his son in Ephrath, the wife of Hezron the daughter of Machir was left with child, and she bare to him after his death Ashur the prince of the Tekoites". Whose son gave name very probably to the city of Tekoa (2 Sam. 14:2).
This is two different statements. Hezron died in Caleb-ephratah. His last son by Abiah was Ashur, the father of Tekoa. Ashur was born after the death of his father. Tekoa is probably not a person, but a town in Judah.
Verses 25-41: "Jerahmeel" is the final tribal line emphasized in this chapter. Hezron, Caleb, and Jerahmeel were chosen to show the line of Judah's descendants that culminated in the birth of David.
1 Chronicles 2:25″And the sons of Jerahmeel the firstborn of Hezron were, Ram the firstborn, and Bunah, and Oren, and Ozem, [and] Ahijah."
The descendants of "Jerahmeel" were associated with David during his flight from Saul (1 Sam. 27:10; 30:29).
Ram above is the nephew of Ram through whom the lineage to David flows. Very little is known of these sons.
1 Chronicles 2:26 "Jerahmeel had also another wife, whose name [was] Atarah; she [was] the mother of Onam."
Distinct from his wife before named; or "another woman", which is a phrase for a harlot or concubine (Judges 11:2), which she might be, as Kimchi observes; though the former seems best.
"She was the mother of Onam": And perhaps was the only son she bore to Jerahmeel, of whose sons (see 1 Chron. 2:28).
"Atarah" means crown. Very little else is known of her or Onan.
1 Chronicles Chapter 2 Questions
1. Who were the sons of Israel?
2. What was Israel's name, before it became Israel?
3. What does "Jacob" mean?
4. What does "Israel" mean?
5. Who will lead them to their Promised Land?
6. Who were Judah's three sons by the daughter of Shua?
7. What happened to Er?
8. Why did God kill Onan?
9. Tell how Tamar, Judah's daughter-in-law, happened to have two sons by him?
10. Which one of her sons does the lineage to David go through?
11. What is another name for Hezron?
12. What does "Hamul" mean?
13. Which of Hezron's sons does the lineage to David go through?
14. Chelubai is called _________ elsewhere.
15. "Ram" means _________.
16. What is Ram called in the New Testament?
17. What does "Amminadab" mean?
18. Salma is the same as ___________.
19. Who was his wife?
20. Who was their son?
21. Who did Boaz marry?
22. What was the name of their son?
23. Who named him?
24. What does "Obed" mean?
25. How many sons did Jesse have?
26. How many do verses 13 and 14 give?
27. Why is there a discrepancy?
28. Who was the most famous son of Jesse?
29. Who were his sisters?
30. Three of Zeruiah's sons were David's _____________.
31. Who sided with Absalom against David?
32. Who was Bezaleel?
33. Who did Hezron marry, when he was 60 years old?
34. Who had 23 cities in the land of Gilead?
35. Ashur was born _______ the death of his father.
36. What was Tekoa?
1 Chronicles 2:27 "And the sons of Ram the firstborn of Jerahmeel were, Maaz, and Jamin, and Eker."
"By his first wife": were Maaz, and Jamin, and Eker; of whom no other notice is taken; perhaps they left no children.
1 Chronicles 2:28 And the sons of Onam were, Shammai, and Jada. And the sons of Shammai; Nadab, and Abishur.
"The son of Jerahmeel by his other wife": were Shammai and Jada. And the sons of Shammai; Nadab, and Abishur; whose posterity are mentioned in the two following verses.
We are showing the genealogy from Adam to King David in these lessons. This Ram is the nephew of the one who the genealogy goes through. Some scholars group all of these sons under Ram.
1 Chronicles 2:29 "And the name of the wife of Abishur [was] Abihail, and she bare him Ahban, and Molid."
Of the same name was a wife of Rehoboam, a daughter of his grandfather David's eldest brother, Eliab (2 Chron. 11:18).
"And she bare him Ahban, and Molid": Which are no more mentioned, they perhaps leaving no posterity.
The name "Abihail" means father of might, or mighty. "Ahban" means brother of the wise. "Molid" means begetter.
1 Chronicles 2:30 "And the sons of Nadab; Seled, and Appaim: but Seled died without children."
The eldest son of Shammai (1 Chron. 2:28).
"Seled and Appaim": but Seled died without children": And therefore, we hear no more of him.
1 Chronicles 2:31 "And the sons of Appaim; Ishi. And the sons of Ishi; Sheshan. And the children of Sheshan; Ahlai."
Though they had each of them but one son, yet the plural number is used, their posterity being included, as (in 1 Chron. 2:8) and so in the next clause.
"And the children of Sheshan; Ahlai": Who, (from 1 Chron. 2:34), appears to be a daughter.
1 Chronicles 2:32 And the sons of Jada the brother of Shammai; Jether, and Jonathan: and Jether died without children.
"Jether and Jonathan: and Jether died without children": The posterity of Jonathan is given the next verse (1 Chronicles 2:28).
Ahlai was a daughter who married Jarha, an Egyptian slave.
1 Chronicles 2:33 "And the sons of Jonathan; Peleth, and Zaza. These were the sons of Jerahmeel."
Subscription of the list contained in (1 Chron. 2:25-33). It is noteworthy that the total of the names from Judah to Zaza again amounts to about seventy. (Compare 1 Chronicles 1; see also Genesis 46:27).
"Jonathan" means Jehovah has given. Jonathan will carry on the family of Jada, because his brother had no children. Very little is known of Peleth and Zaza.
1 Chronicles 2:34 "Now Sheshan had no sons, but daughters. And Sheshan had a servant, an Egyptian, whose name [was] Jarha."
And but one of that sort, whose name was Ahlai (1 Chron. 2:31), the plural being put here for the singular. Or, if that is the name of a son, as some think, he died in his father's lifetime, and left no issue; so that there only remained daughters, and it seems but one by the next verse.
"And Sheshan had a servant, an Egyptian, whose name was Jarha": One born in his house, and brought up by him, and a proselyte, such as Eliezer in Abraham's family.
1 Chronicles 2:35 "And Sheshan gave his daughter to Jarha his servant to wife; and she bare him Attai."
Having first given him his freedom, as the Targum premises. This daughter seems to be Ahlai (1 Chron. 2:31), which receives confirmation from Zabad, one of the descendants of this man (1 Chron. 2:36). Being said to be the son of Ahlai (1 Chron. 11:41), that is, great-grandson.
"And she bare him Attai": The genealogy of whose descendants is given to the end of (1 Chron. 2:41), of whom no mention is made elsewhere, but of Zabad, as before observed. And, according to the Jews, it is given for the sake of Ishmael, the son of Nethaniah the son of Elishama, the last person mentioned in this genealogy. Which Ishmael slew Gedaliah governor of Jerusalem, and is said to be of the seed royal (Jer. 41:1).
1 Chronicles 2:36 "And Attai begat Nathan, and Nathan begat Zabad,
There is no "and" in the original. Hence, some would read: "the sons" were born "of" or "from Ahijah," the first wife of Jerahmeel (see the next verse).
1 Chronicles 2:37-38 "And Zabad begat Ephlal, and Ephlal begat Obed," "And Obed begat Jehu, and Jehu begat Azariah,"
In the Tanakh (the canon of the Hebrew Bible), Obed was a son of Boaz and Ruth, the father of Jesse, and the grandfather of David. He is one of Jesus' ancestors in the genealogies found in the Gospel of Matthew and the Gospel of Luke.
1 Chronicles 2:39 "And Azariah begat Helez, and Helez begat Eleasah,"
Bertheau reckons up to "the concluding subscription" (in 1 Chronicles 2:33), the following descendants of Judah: "Judah's sons equals 5; Hezron and Hamul equals 2; Zerah's sons equals 5; Karmi, Akar, and Azariah equals 3; Ram and his descendants (including the two daughters of Jesse, and Jeter the father of Amasa), equals 21; Kaleb and his descendants equals 10; Jerahmeel and his descendants equals 24: together totals 70." But this number also is obtained only by taking into account the father and mother of Amasa as two persons, contrary to the rule according to which only the father, without the mother, is to be counted. Or, in case the mother be more famous than the father, or be an heiress, only the mother.)
1 Chronicles 2:40 "And Eleasah begat Sisamai, and Sisamai begat Shallum,"
Shallum was the name of several people of the Old Testament. Shallum of Israel, king of Israel.
1 Chronicles 2:41 "And Shallum begat Jekamiah, and Jekamiah begat Elishama."
Jekamiah (whom Jehovah gathers), son of Shallum, in the line of Ahlai.
This is a list of Sheshan's family through his daughter and his Egyptian servant. This list of names brings this family down to about the time of David.
1 Chronicles 2:42 "Now the sons of Caleb the brother of Jerahmeel [were], Mesha his firstborn, which was the father of Ziph; and the sons of Mareshah the father of Hebron."
Called Chelubai (1 Chron. 2:9), and is the same Caleb spoken of (in 1 Chronicles 2:18), and his sons next reckoned were by a third wife, Azubah. Ephrath being dead (1 Chron. 2:19), and these sons were Mesha his firstborn, which was the father of Ziph; who gave name to the city of Ziph. There were two of this name in the tribe of Judah (Joshua 15:24), or this is the title of Mesha, governor of the city of Ziph; so the Targum calls him, prince of the Ziphites.
"And the sons of Mareshah the father of Hebron": According to Kimchi and Ben Melech, the words are to be supplied thus, "and the sons of Ziph were Mareshah the father of Hebron". Which, though sometimes the name of a city in the tribe of Judah, is here the name of a man, from whom, perhaps, the city had its name, since Hebron is said to have sons in the next verse. Jarchi makes Mesha to be the prince of Ziph, and prince of the children of Mareshah, and prince of Hebron.
This reverts back to the family of Caleb. It is not connected with the verses we just read. You remember, that Caleb was brother to Jerahmeel and Ram. Caleb is the same as Chelubai. Caleb and his wife, Azubah, had two sons, Mesha, and Mareshah. Mesha had a son named Ziph, and Mareshah had Hebron.
1 Chronicles 2:43 "And the sons of Hebron; Korah, and Tappuah, and Rekem, and Shema."
One of these, Tappuah, is the name of a city in the tribe of Judah (Josh. 15:34), and there is also Beth-tappuah in the same tribe (1 Chron. 2:53), which one, or both, might have their name from this man; and Shema also (1 Chron. 2:26).
1 Chronicles 2:44 "And Shema begat Raham, the father of Jorkoam: and Rekem begat Shammai."
Which Hillerus takes to be the name of a city in the tribe of Judah; and Jarchi's note is, that wherever the word "father" is here used, it is to be understood of the prince of a city that follows.
"And Rekem begat Shammai": There is a descendant of Jerahmeel, the brother of Caleb, of this name (1 Chron. 2:28).
1 Chronicles 2:45 "And the son of Shammai [was] Maon: and Maon [was] the father of Beth-zur."
Who gave name to a city in the tribe of Judah (Joshua 15:55; see 1 Sam. 23:24).
"And Maon was the father of Beth-zur": Prince of a very strong fortified city of this name in the same tribe (Josh. 15:58), unless this was a son of Maon's, from whom the city had its name.
We must continue to remember that these people are descendants of Caleb and his wife Azubah.
Verses 46-48: Surprisingly, "concubines" are mentioned within this genealogy. Although these women gave birth to children, they did not have the legal rights of a wife and were often treated essentially as slaves. Although this was a common cultural practice of the time, it was not what God desired for His people (Gen. 2:24; 1 Cor. Chapter 7).
1 Chronicles 2:46 "And Ephah, Caleb's concubine, bare Haran, and Moza, and Gazez: and Haran begat Gazez."
A half-wife or secondary wife; for though this man seems not to have had more wives than one at a time, yet he had concubines with them. We read of another after this, if not a third.
"And Haran begat Gazez": Whom he so named after his brother.
1 Chronicles 2:47 "And the sons of Jahdai; Regem, and Jotham, and Gesham, and Pelet, and Ephah, and Shaaph."
Who is not mentioned by this name before; perhaps the same with Moza, who might have two names. Though, according to Hillerus, he was the son of Moza. Some take it to be the name of another of Caleb's concubines, by whom he had the six following sons.
"Regem, and Jotham, and Gesham, and Pelet, and Ephah, and Shaaph": One of these, Pelet perhaps, gave name to Beth-palet in the tribe of Judah (Joshua 15:27).
1 Chronicles 2:48 "Maachah, Caleb's concubine, bare Sheber, and Tirhanah."
Another concubine of his.
"Bare Sheber, and Tirhanah": Or of whom Caleb begot those two; for the verb is masculine; so Kimchi.
1 Chronicles 2:49 She bare also Shaaph the father of Madmannah, Sheva the father of Machbenah, and the father of Gibea: and the daughter of Caleb [was] Achsa."
Prince of a place so called, in the tribe of Judah (Josh. 15:31).
"Sheva the father of Machbenah, and the father of Gibeah": Prince of two cities of those names in the same tribe (of the latter see Joshua 15:57).
"And the daughter of Caleb was Achsa": Caleb, the son of Jephunneh, had a daughter of this name, but neither he nor she are here meant (Joshua 15:16). But by whom Caleb, the son of Hezron, had this daughter, is not said. Perhaps by Maachah his concubine last mentioned.
The only distinction we can make here, is that these are sons and grandsons of Caleb, by his concubines. These particular people are not in the lineage that leads to David and ultimately to Jesus, so there is very little known of them.
1 Chronicles 2:50 "These were the sons of Caleb the son of Hur, the firstborn of Ephratah; Shobal the father of Kirjath-jearim,"
A colon belongs after the word "Caleb. Hur" was Caleb's son by "Ephratah" (verse 19).
Ephratah was another wife of Caleb. Hur was her son. He was a companion of Moses and Aaron. His son was named Caleb, for his grandfather Caleb. Shobal was the founding father of Kirjath-jearim. This was a city of forests. It lay on the western border of Benjamin. This was once the place the Ark of the Covenant stayed.
Verses 51-52: Caleb's "sons" were associated with important places in the life of David.
1 Chronicles 2:51 "Salma the father of Beth-lehem, Hareph the father of Beth-gader."
Or prince of Beth-lehem, as the Targum. Not the same as in (1 Chron. 2:11), he was the son of Nahshon, this of the younger Caleb.
"Hareph, the father of Beth-gader": Prince of a place of that name called Gedor (1 Chron. 4:4), and where this man's name is Penuel. Gedor was in the tribe of Judah (Joshua 15:58).
Salma was the founding father of Bethlehem approximately 1400 B.C. Hareph was the founding father of Beth-gader. "Beth-gader" means house of the wall, and is, probably, the same as Geder.
1 Chronicles 2:52 "And Shobal the father of Kirjath-jearim had sons; Haroeh, [and] half of the Manahethites."
Which shows that Kirjath-jearim is not the name of a man, or of any of Shobal's sons, who are next mentioned, but of a place of which he was prince. The first is Haroeh, who is called Reaiah (1 Chron. 4:2), a word of the same signification.
"And half of the Manahethites": Which Kimchi takes to be the proper name of a man called Chatzihamanaheth, another son of Shobal's; but Jarchi interprets it of the name of a place or province called Manahath (1 Chron. 8:6), over half of which Haroeh was governor.
Half the Manahethites possibly, means that these descendants were from Shobal.
1 Chronicles 2:53 "And the families of Kirjath-jearim; the Ithrites, and the Puhites, and the Shumathites, and the Mishraites; of them came the Zareathites, and the Eshtaulites."
That dwelt there, of which Shobal was prince, and who sprung from him, are as follow.
"The Ithrite, and the Puhites, and the Shumathites, and the Mishraites": Who had their names from Jether, Putha, Shumath, and Mishra, descendants of Shobal.
"Of them came the Zareathites, and the Eshtaulites": That is, from the Mishraites sprung the inhabitants of Zeroth and Eshtaol, places in the tribe of Judah (Joshua 15:33).
Kirjath-jearim is a place. This just means that these various people lived in that place. Ithrites were the descendants living at Kirjath-jearim. The Puhites were descended from Shobal. The Shumathites, the Mishraites, Zareathites, and Eshtaulites were family tribes that lived in Kirjath-jearim. Very little else is known of any of them. They later were probably absorbed by other tribes.
1 Chronicles 2:54 "The sons of Salma; Beth-lehem, and the Netophathites, Ataroth, the house of Joab, and half of the Manahethites, the Zorites."
Another son of the younger Caleb (1 Chron. 2:50), whose sons were Beth-lehem. The inhabitants of the place, at least many of them, of which he was prince (1 Chron. 2:51).
And the Netophathite": The inhabitants of Netophah, a place in the tribe of Judah, mentioned along with Bethlehem (Neh. 7:26), these sprung from Salma.
"Ataroth, the house of Joab": Ataroth seems to be the name of a place in the tribe of Judah, where the family of Joab lived, the inhabitants of which were the descendants of Salma.
"And half of the Manahethites": The other half of the inhabitants of Manahath (see 1 Chron. 2:52).
"The Zorites": Part also of them, called Zareathites (1 Chron. 2:53).
Salma was the prince of Beth-lehem. "Beth-lehem" means house of bread. This would be the city where the LORD Jesus would be born. The Netophathites lived around Beth-lehem, three and a half miles south. Two of David's men are said to be of them. Ataroth was inhabited by the house of Joab. This Joab could be the same as the captain of the host for David. If he is the same, his mother was David's sister. The Zorites are connected in some way with Joab.
1 Chronicles 2:55 "And the families of the scribes which dwelt at Jabez; the Tirathites, the Shimeathites, [and] Suchathites. These [are] the Kenites that came of Hemath, the father of the house of Rechab."
A city in Judah, the founder of which perhaps, was Jabez (mentioned in 1 Chron. 4:9), in which learned men dwelt.
"The Tirathites, the Shimeathites, and Suchathites": Who sprung from men whose names were Tira, Shimea, and Sucha; and if they were not the posterity of Salma, yet dwelt among his, and so are reckoned with them. Perhaps the latter might have their name from dwelling in tents; the former clause may be rendered, "that dwelt with Jabez", who was their master, and they his scholars. In the Vulgate Latin version, the words are rendered as appellatives, "singing and resounding, and dwelling in tents". Conrad Pellican on the place, goes a middle way, and interprets these families as dwelling with Jabez their master, and they his scholars. And that they were called by their progenitors Tirathites, because learned and ingenious, and preceptors of the divine oracles. Shimeathites, because they diligently hearkened to the sacred songs, and the doctrines of the law of God; and Suchathites, because they dwelt not in cities, but in tents. Despisers of all worldly things, which they might freely attend to learn.
"These are the Kenites": That is, the Suchathites are the Kenites, who, it is well known, dwelt in tents, and not in cities. Though Jarchi takes these Kenites to be the inhabitants of Cain, a city in the tribe of Judah (Joshua 15:57). But they seem rather to be the Kenites that sprung from Jethro, here made mention of, because some of them dwelt in the tribe of Judah, and among the posterity of Salma (see Judges 1:16).
"That came of Hemath, the father of the house of Rechab": The prince of that family, and who from Rechab were called Rechabites (Jer. 35:2).
For "Rechab" (see Jeremiah 35 and the note on 2 Kings 10:15).
The Tirathites, Shimeathites, and the Suchathites were families of scribes. Ezra who is thought to have compiled the Chronicles, was also a well-known scribe. We discussed before how well the records were kept. Perhaps these scribes were also interested in keeping God's Word pure. They were very careful to have each word exact when copying the Law of Moses. We all have a lot to thank the scribes for. There would be nothing to study of the Word had they not been dedicated to that task. The Kenites were a Nomadic tribe that lived near Bethlehem, mostly in the rocky country. The house of the Rechabites were part of the Kenites. David kept friendly relations with them. The Kenites were heavily intermarried with the Israelites. The Rechabites would not drink wine. These Nomadic people were people of high principles.
1 Chronicles Chapter 2 Continued Questions
1. Who were the sons of Ram?
2. Who is the Ram in verse 27?
3. What does "Abihail" mean?
4. Who did Ahlai marry?
5. What does "Jonathan" mean?
6. The list of names, which end in verse 40, bring this group of people down to what time?
7. Who were Caleb's brothers?
8. Verses 46 through 49 are a list of whom?
9. What, special, do we remember about Hur?
10. What was Kirjath-jearim?
11. Who were the families of Kirjath-jearim?
12. Salma was the _________ of Beth-lehem.
13. Who is the Joab, in verse 54?
14. Who was his mother?
15. What kind of families were the people in verse 55?
16. The Kenites were a __________ tribe.
17. What set the Kenites apart from the others?
18. We could say, they were people of ______ ____________.
Verses 1-9: To read more about "the sons of David" (see 2 Sam. 3:2-5; 5:13-16). To read more about "Abigail the Carmelitess" (see 1 Samuel Chapter 25).
1 Chronicles 3:1 "Now these were the sons of David, which were born unto him in Hebron; the firstborn Amnon, of Ahinoam the Jezreelitess; the second Daniel, of Abigail the Carmelitess:"
The six following born in Hebron, who are reckoned in the same order (as in 2 Samuel 3:2), only here the second son is called Daniel, who there goes by the name of Chileab, he had two names. Here David's wife, Eglah, is said in the Targum to be Michal, Saul's daughter (see 2 Sam. 3:5). To which is added an account of his reign both in Hebron and Jerusalem, agreeably to (2 Samuel 5:5).
"David": The chief reason for such detailed genealogies is that they affirm the line of Christ from Adam (Luke 3:38), through Abraham and David (Matt. 1:1), thus emphasizing the kingdom intentions of God in Christ.
King David was the one all the other genealogies were leading to. Amnon was David's firstborn by Ahinoam. He was born while David was in Hebron. Amnon raped his half-sister Tamar. Absalom killed him for attacking Tamar. Daniel was the same as Chileab. Abigail was the wife of Nabal, whom David would have killed, if Abigail hadn't interveined. He had refused assistance to David's men. Abigail befriended David, and he later married her.
1 Chronicles 3:2 "The third, Absalom the son of Maachah the daughter of Talmai king of Geshur: the fourth, Adonijah the son of Haggith:"
David's favorite and rebellious son (2 Sam. 15-19). The common Hebrew text has "to Absalom;" but a number of manuscripts and all the old versions read Absalom. Rabbi D. Kimchi gives the characteristic explanation that L-ABSHALOM alludes to LO-ABSHALOM, "not Absalom", that is, not a "father of peace," but a rebel.
Maachah ... Geshur: (See 1 Chron. 2:23).
"Adonijah the son of Haggith": Who would have succeeded his father, and was put to death by Solomon (1 Kings 1; 1 Kings 2:19-25).
Absalom was full brother to Tamar. Later Absalom wanted to be king, and was anointed as such. He came to an unusual death, when his long locks of hair got caught in a tree limb. Joab killed him, while he was hanging there. Maachah's father was a king in the land of Geshur. "Adonijah" means my Lord is Jehovah. He was the fourth son of David. When Amnon and Absalom were dead, he thought he was the next in line to be king. He was pardoned by his brother Solomon, for his attempt to be king. He was later killed, because he asked for his father's virgin widow, Abishag, to wife. Very little is known of Haggith.
1 Chronicles 3:3 "The fifth, Shephatiah of Abital: the sixth, Ithream by Eglah his wife."
"By Eglah his wife": Eglah is generally thought by the Jews to be Michal, Saul's daughter. Who, some think, is peculiarly called his wife, because she was his only legal wife, according to the divine institution. All the rest he took according to the custom then reigning (see 2 Sam. 3:5).
1 Chronicles 3:4 "[These] six were born unto him in Hebron; and there he reigned seven years and six months: and in Jerusalem he reigned thirty and three years."
These comments about the length of David's "reign" in two cities were likely inserted to refocus the narrative on David. His story is told more fully (in chapters 10-29).
For a list of David's sons (see also 2 Sam. 3:2-5).
"Shephatiah" means Jehovah judges. Very little is known of this son. Abital was the fifth wife of David. "Abital" means father of the dew. "Ithream" means residue of the people. All that is known of Eglah was that she was David's wife. She was not his main wife, which many think makes her the same as Michal. Michal had no children. This separation of the sons of David in this manner, are giving a list of those born while he reigned in Hebron. His reign would extend for 40 years. 7-1/2 of those years, he reigned in Hebron. The last 33 years that David reigned were from Jerusalem, where he was king of all 12 tribes of Israel.
Verses 5-9: These "sons" born to "David" at "Jerusalem" are mentioned again (in 14:3-7; see 2 Sam. 5:14-16; 1 Chron. 14:4-7).
1 Chronicles 3:5 "And these were born unto him in Jerusalem; Shimea, and Shobab, and Nathan, and Solomon, four, of Bath-shua the daughter of Ammiel:"
"Bath-shua" is Bath-sheba (in 2 Sam. 11:3). The author only mentions Bath-sheba by name, minus any reference to the sin David committed with her (2 Sam. Chapters 11-12). He also does not elaborate on David's other sins and focuses instead on the fact that David was chosen by God.
Bath-sheba had been the wife of Uriah. David married her at the death of Uriah. Shimea is also called Shammua. The main thing we know of Shobab, is that his name means backsliding, or rebellious. Nathan's claim to fame is that he was in the genealogy that led to Mary, the mother of Jesus. Of course, Solomon is the son of David, who will follow him as king. He is in the lineage of David which leads to Joseph, the husband of Mary, the mother of Jesus. Solomon builds the temple in Jerusalem.
1 Chronicles 3:6 "Ibhar also, and Elishama, and Eliphelet,"
"Ibhar" "He" (i.e., God) "chooseth."
"Elishama" Spelt Elishua in both of the parallel passages. (1 Chron. 3:5). The recurrence of Elishama ("God heareth"; in 1 Chron. 3:8), is no argument against the name here.
"Eliphelet": ("God is deliverance"), also occurs twice, and David may have chosen to give names so expressive of his own peculiar faith and trust to the sons of different wives (see Psalms 18:2; 18:6).
"Eliphelet" (called Elpalet). Hebrew, Elpèlet (1 Chron. 14:5). A by-form, as Abram is of Abiram, or Absalom of Abishalom, or Abshai of Abishai is omitted in Samuel.
1 Chronicles 3:7 "And Nogah, and Nepheg, and Japhia,"
"Nogah": Brightness, i.e., of the Divine Presence (Psalm 18:13). A hymn which is certainly David's. Compare Japhia, "the Shining One.".
"Nepheg" means "shoot".
1 Chronicles 3:8 "And Elishama, and Eliada, and Eliphelet, nine."
"Elishama ... and Eliphelet": These two names are mentioned before (1 Chron. 3:6). It is supposed that the two children so called had died in their infancy; and therefore, David preserved their memory by giving their names unto two others, who were born afterward, and lived longer.
"Nine": Besides the four born of Bath-sheba (1 Chron. 3:5). There are only seven mentioned (2 Sam. 5:16), those two, who died early, being there omitted.
"Eliada": ("God knoweth"). The Beeliada ("Lord knoweth"; of 1 Chron. 14:7), is probably more ancient, though Samuel also has Eliada. God was of old called Baal as well as El; and the former title was only discarded because it tended to foster a confusion between the degrading cults of the Canaanite Baals, and the true religion of Israel. So it came to pass in later times that men were unwilling to write or speak the very name of Baal. And in names compounded therewith they substituted either El or Iah as here. Or the word bosheth (shame) as in Ish-bosheth instead of Eshbaal, Jerubbesheth instead of Jerubbaal.
1 Chronicles 3:9 [These were] all the sons of David, beside the sons of the concubines, and Tamar their sister."
By his wives.
"Beside the sons of the concubines; who are not reckoned, and how many they were is not known. He had ten concubines at least (2 Sam. 15:16; 2 Sam. 20:3).
"And Tamar their sister": Not the sister of the sons of the concubines, but of his other sons, and only of Absalom by the mother's side, of whom (see 2 Sam. 13:1).
These nine sons mentioned above, were sons, in addition to Bath-sheba's sons, born in Jerusalem. They also had the distinction of being sons of David by his wives. There were other sons born of concubines that are not listed here. It is unusual for two of the sons to have the name Eliphelet, but perhaps they had different mothers. Tamar is the only girl mentioned, it does not mean there were no other girls. The reason for her being mentioned was that she directly affected the happenings in the family. Usually girls are not mentioned, because the family name is carried on through her husband. In some cases when they have an impact on history, they are specifically mentioned.
Verses 10-24: Solomon, with whom the Davidic covenant is confirmed, becomes the son through whom the messianic line is continued. The names are listed in two groups: (verses 10-16), Solomon's pre-exilic descendants and (verses 17-24), Solomon's post-exilic descendants. The list ends with Anani, who was born at the end of the fifth century B.C. at the close of the Old Testament Canon.
Verses 10-16: "Rehoboam ... Zedekiah": The reigns of these descendants of David are delineated (in 2 Chron. 10:1 - 36:21).
This list of the descendants of "Solomon" could also be labeled "The kings of Judah". For more about their stories (see 2 Chronicles and 2 Kings).
1 Chronicles 3:10 "And Solomon's son [was] Rehoboam, Abia his son, Asa his son, Jehoshaphat his son,"
From hence to the end of the fourteenth verse, David's successors are reckoned, according to the order of their reign, unto Josiah and his sons.
Solomon, Rehoboam, Abia, Asa, Jehoshaphat, Joram, Ahaziah, Joash, Amaziah, Azariah, Jotham, Ahaz, Hezekiah, Manasseh, Amon, Josiah, in all sixteen.
Rehoboam is known as Reboam, and as Roboam, as well. Rehoboam will be the first to reign over Judah in the divided kingdom. Abia is the son of Rehoboam. Abia is known as Abijah and Abijam, as well. Abia will reign after Rehoboam. He will be a wicked king. He will be succeeded by his son Asa. Asa will do right in the sight of the LORD. His heart was right with God. Jehoshaphat was known also as Josaphat. He too, did what was right when he reigned in Asa's stead.
1 Chronicles 3:11 "Joram his son, Ahaziah his son, Joash his son,"
"Joram": Jehoram, Yahweh is high.
"Ahaziah": Iah holdeth (Luke 1:54) "he hath holpen (meaning helped)".
"Joash": Yahweh is a hero.
Joram is the same as Jehoram. He married the wicked Athaliah, daughter of Ahab and Jezebel. Needless to say, he was wicked while he reigned as king. His son Ahaziah reigned in his stead. He also was an evil king. Joash reigned in the stead of Ahaziah. Joash was also known as Jehoash. He was a good king until the death of the high priest, and then he became as cruel and idolatrous as his father.
1 Chronicles 3:12 "Amaziah his son, Azariah his son, Jotham his son,"
"Amaziah": Yah is strong.
"Azariah": Yah helpeth.
"Jotham": Yahweh is perfect.
Amaziah became king of Judah, after his father Joash died. He began as a good king, and then died an arrogant self-centered king. Azariah, his son, began to reign at his death. Azariah is the same as Uzziah. He did what was right in the sight of the LORD. Jotham followed in the footsteps of his father. Another name he is called is Joatham. He rebuilt the temple gates during his reign.
1 Chronicles 3:13 "Ahaz his son, Hezekiah his son, Manasseh his son,"
"Ahaz": Abbreviation of Jehoahaz, which is Ahaziah.
"Hezekiah": Hebrew, Hizkiyāhû, meaning "my strength is Iahu."
"Manasseh": Perhaps of Egyptian origin.
Ahaz reigned at the death of his father. Achaz, and Jehoahaz are two other names he was called. He was very wicked, like the kings of Israel. Since Ahaz was so terribly wicked, it is unusual for his son Hezekiah, or Ezekias, to be right in the sight of the LORD. The land prospered under his reign. Again, with a father like Hezekiah, it is hard to understand how Manasseh could be so evil. He was also called Manassas. He was believed to have murdered Isaiah, by having him sawn in two. He began to reign when he was 12, and he was very evil.
1 Chronicles 3:14 "Amon his son, Josiah his son."
"Amon": Probably the Egyptian sun-god Amen or Amun.
In this line of fifteen successive monarchs, the usurper Athaliah is omitted between Ahaziah and Joash (1 Chron. 3:11).
"Josiah": Iah comforteth.
Amon was very evil like his father and was killed by his own servants. Josiah was a very good king. It was said there had been no king like him. He loved the LORD and proved it during his reign. He began to reign when he was 8 years old. His mother's name was Jedidah. He was also known as Josias.
1 Chronicles 3:15 "And the sons of Josiah [were], the firstborn Johanan, the second Jehoiakim, the third Zedekiah, the fourth Shallum."
"Jehoiakim," who ruled in Judah, was an evil king, even though his father "Josiah" had been faithful to God (Jeremiah Chapter 22; 2 Kings 22-23).
Johanan, was the same as Jehoahaz. He was very evil. He reigned for a short time, and then Jehoiakim took his place as king. Jehoiakim and Eliakim are the same person. He was evil as well. Zedekiah was also called Mattaniah. He was uncle to Nebuchadnezzar. Shallum is believed by some to be another name for one of his brothers. He adds very little to the genealogy either way.
1 Chronicles 3:16 "And the sons of Jehoiakim: Jeconiah his son, Zedekiah his son."
"Jeconiah": God's curse resulting in no royal descendants from the line of Jeconiah (a.k.a. Jehoiachin), as given by Jeremiah (Jer. 22:30), was enforced by God. Even though Jeconiah was in the line of Christ, the Messiah was not a physical child of that line, thus affirming the curse, yet sustaining the legality of His kinship through Joseph, who was in David's line His blood birthright came through Mary, who traced her line to David through his son Nathan, not Solomon (Luke 3:31).
Jehoiakim was known as Jechonias, Jechoniah, Jeconiah and Coniah. He was captured and led to Babylon where he spent the next 36 years and then released. Zedekiah who was blinded and taken captive to Babylon could be the one mentioned above.
Verses 17-24: This list traces the Davidic line from the exile to when it was written, right after the exile. Among the list of the postexilic descendants of David is Zerubbabel," one of Israel's heroes, who led the people of Judah back to their homeland (see the Book of Ezra). He is also mentioned in the genealogies of Jesus recorded in Matthew Chapter 1 and Luke Chapter 3.
1 Chronicles 3:17 "And the sons of Jeconiah; Assir, Salathiel his son,"
Apparently "Assir's" daughter must have been married to Neri from the Davidic line of Nathan, so "Salathiel" (or Shealtiel, compare Ezra 3:8), was "son" of "Assir" and Jeconiah" (or Jehoiachin, compare 2 Kings 24:6) only through Assir's daughter.
The name "Assir" means prisoner. He does not take over as king in his father's place. The rendering of the verse above, could be Jeconiah the prisoner. Salathiel does become a puppet king.
1 Chronicles 3:18 "Malchiram also, and Pedaiah, and Shenazar, Jecamiah, Hoshama, and Nedabiah."
That is, was a son of Jeconiah as well as Salathiel, and so the rest that follow.
"And Pedaiah, and Shenazar, Jecamiah, Hoshama, and Nedabiah": Kimchi says these were the sons of Salathiel; but I rather think they were the sons of Jeconiah, and brethren of Salathiel, because of what follows.
1 Chronicles 3:19 "And the sons of Pedaiah [were], Zerubbabel, and Shimei: and the sons of Zerubbabel; Meshullam, and Hananiah, and Shelomith their sister:"
Apparently Salathiel died without a son. Accordingly, "Pedaiah," his brother, married his widow and gave birth to "Zerubbabel." The purpose of such a levirate marriage (Deut. 25:5-10), and the notes (on Ruth 3:9 and 4:9-10), was to maintain the dead husband's line. Hence, Zerubbabel is legally the son of Salathiel. The genealogical lists of Jesus found (in Matthew 1:1-16 and Luke 3:23-38), find a common ground of meeting in Salathiel and Zerubbabel (Matt. 1:12; Luke 3:27). Zerubbabel was the leader of the exiles who later returned from Babylon to Jerusalem (compare Ezra 2:2; Neh. 12:1). He became the governor of Judah (Hag. 2:21), and was associated with the ministry of the prophet Haggai and Zechariah (Ezra 5:1-2), who held him in high esteem (Hag. 2:23; Zech. 4:6-10).
Zerubbabel is the one the lineage continues through. Zorobabel is another name he is known by. He lived in the time of Cyrus, and was thought of as prince of Judah. He led the first captives back to Jerusalem. He would attempt to rebuild the altar to Jehovah.
1 Chronicles 3:20 "And Hashubah, and Ohel, and Berechiah, and Hasadiah, Jushab-hesed, five."
These five sons form a second group of Zerubbabel's children, probably by another wife. The 5 of union seems to have fallen out before the last name, Jushab-hesed.
1 Chronicles 3:21 "And the sons of Hananiah; Pelatiah, and Jesaiah: the sons of Rephaiah, the sons of Arnan, the sons of Obadiah, the sons of Shechaniah."
"The sons of Shechaniah": All these, both parents and their sons blended together, are mentioned as the sons of Hananiah, and branches of the royal stock. Six including the father. But the Hebrew word, shisha, which is rendered six, may be the proper name of one of the sons of Shemaiah. As the family of David was the most considerable of any of the tribe of Judah, the genealogy of his descendants was preserved with great care and exactness. And is here recorded in part, to assist us in tracing the descent of our Lord Jesus Christ from him, that we might have that proof, among others, of his being the true Messiah.
The only reason it seems for giving these numerous names is to show the family ties. There is really nothing significant in the genealogy to Jesus through this.
1 Chronicles 3:22 "And the sons of Shechaniah; Shemaiah: and the sons of Shemaiah; Hattush, and Igeal, and Bariah, and Neariah, and Shaphat, six."
"Six": Only 5 sons are named, so the number includes their father Shemaiah.
1 Chronicles 3:23 "And the sons of Neariah; Elioenai, and Hezekiah, and Azrikam, three."
"Elioenai": Unto Iah (are), mine eyes (Psalm 123:1-2 is an expansion of the same idea; compare also Psalm 25:15). An Elioenai went up with Ezra (Ezra 8:4).
1 Chronicles 3:24 "And the sons of Elioenai [were], Hodaiah, and Eliashib, and Pelaiah, and Akkub, and Johanan, and Dalaiah, and Anani, seven."
"The sons of Elioenai ... Hodaiah": These sons of Elioenai are the sixth generation from Zerubbabel (536-515 B.C.). That is to say, they were living about 345 B.C. under Artaxerxes Ochus. If the reading of the (LXX in 1 Chron. 3:21 be correct), their date is four generations later, or about 225 B.C. The result is to bring down the date of the chronicle a century lower than the best critics approve.
1 Chronicles Chapter 3 Questions
1. Who was David's firstborn son?
2. Who was his mother?
3. Who was the second son?
4. What terrible thing did Amnon do, when he was grown?
5. What happened to him for this sin?
6. Whose wife had Abigail been, before she married David?
7. Who was Absalom's mother?
8. What relation was Absalom to Tamar?
9. How did Absalom die?
10. What does "Adonijah" mean?
11. Why was Adonijah killed?
12. Who was Abital?
13. How long did David reign in Hebron?
14. How long did he reign in Jerusalem?
15. Who was David king of?
16. Bath-shua is the same as _______________.
17. What was her first husband's name?
18. How many sons did she bare David?
19. What special claim to fame does Nathan have?
20. Which son followed David as king?
21. Who built the temple in Jerusalem?
22. Were the nine sons of David in verses 6, 7, 8, and 9 all of his sons?
23. Which of Solomon's sons is mentioned in verse 10?
24. What are some other names for him?
25. Who would he rule over?
26. What kind of a king will Abia be?
27. What kind of king is Asa?
28. Who reigned in Asa's stead?
29. What wicked woman did Joram marry?
30. Tell of the reign of Joash?
31. What special thing did Jotham do during his reign?
32. Describe Hezekiah's reign?
33. What terribly evil thing was Manasseh believed to have done?
34. Which king was blinded and led captive to Babylon?
35. What does "Assir" mean?
4:1 "The sons of Judah; Pharez, Hezron, and Carmi, and Hur, and Shobal."
Having traced the basic messianic line, the author returns to the sons of Jacob (Israel), in their wider extent, bringing the list of names to a conclusion with a special consideration of the family of Saul (4:1 - 9:44), probably as a prelude to a rehearsal of Saul's death (Chapter 10). All of this forms a backdrop to the main theme of (1 Chronicles), the history of David (Chapters 11-29).
This goes back to the time of the twelve sons of Israel. In this lesson, we are tracing the lineage of the tribe of Judah. Much of this we dealt with in the last lesson. "Judah" means God be praised. Pharez is one of the twin sons of Judah by his daughter-in-law Tamar. Hezron is Judah's grandson. Carmi is his descendent through the other twin Zarah. Hur is his descendent through Caleb. Shobal is a descendent of Hur. Many times, the word "sons" is used loosely to mean descendants.
1 Chronicles 4:2 "And Reaiah the son of Shobal begat Jahath; and Jahath begat Ahumai, and Lahad. These [are] the families of the Zorathites."
Reaiah is the same with Haroeh (1 Chron. 2:52), the names are of the same signification.
"And Jahath begat Ahumai, and Lahad. These are the families of the Zorathites": Who inhabited Zoreah, as the Targum, at least part of it (see 1 Chron. 2:53).
This is an unusual place to begin, but perhaps, the penman believes enough had already been recorded about the earlier sons and grandsons of Judah. Reaiah is the same as Haroeh. Ahumai and Lahad, brothers that formed the Zorathites. They were people of the town of Zorah in the lowlands of Judah.
1 Chronicles 4:3 "And these [were of] the father of Etam; Jezreel, and Ishma, and Idbash: and the name of their sister [was] Hazelelponi:"
Or of the prince of Etam: or, as the Targum, these are princes that dwelt in Etam, a place not far from Zorah (Judges 15:8), And is mentioned with Beth-lehem and Tekoa in the tribe of Judah (2 Chron. 11:6), namely, which follow.
"Jezreel, and Ishma, and Idbash": These were the sons of the governor of Etam.
"And the name of their sister was Hazelelponi": Who, perhaps, was a person of great note in those days, though now unknown.
1 Chronicles 4:4 "And Penuel the father of Gedor, and Ezer the father of Hushah. These [are] the sons of Hur, the firstborn of Ephratah, the father of Beth-lehem."
The prince of that place, according to some, and the same with Hareph (1 Chron. 2:51).
"And Ezer the father of Hushah": Thought to be the same with Shuah (1 Chron. 4:11).
"These are the sons of Hur, the firstborn of Ephratah": Caleb's wife (1 Chron. 2:19), the Targum adds, the same with Miriam; and so other Jewish writers say, Miriam had two names, and one was Ephratah": Though Josephus makes Hur to be her husband, and not her son, as here.
"The father of Bethlehem": Of the inhabitants of that city, at least part of them, or prince of that place, as his grandson Salma also was (1 Chron. 2:51).
Etam was a rocky place just out of Bethlehem. Jezreel, Ishma, Idbash, and Hazelelponi settled there. In verse 4, Penuel founded Geder. Ezer founded Hushah. Hur, through Caleb and Salma, founded Beth-lehem. Ephratah and Bethlehem are the same.
1 Chronicles 4:5 "And Ashur the father of Tekoa had two wives, Helah and Naarah."
A son of Hezron by Abiah (1 Chron. 2:24).
"Had two wives, Helah and Naarah": As Lamech had, polygamy not being reckoned unlawful in those times.
1 Chronicles 4:6 "And Naarah bare him Ahuzam, and Hepher, and Temeni, and Haahashtari. These [were] the sons of Naarah."
Of whom we have no account elsewhere.
"These were the sons of Naarah": The second wife of Ashur.
1 Chronicles 4:7 "And the sons of Helah [were], Zereth, and Jezoar, and Ethnan."
The other wife.
"Were Zereth, and Zoar, and Ethnan": Nowhere else mentioned.
Tekoa is a place that was founded by Ashur. This is speaking of the two wives of Ashur. Ashur was a son of Hezron, who was born after the death of his father. Ashur had two wives named Helah and Naarah. Each of his wives had several sons, and they all seemed to settle in Tekoa.
1 Chronicles 4:8 "And Coz begat Anub, and Zobebah, and the families of Aharhel the son of Harum."
Another son of Helah, and brother of the before mentioned.
"Begat Anub, and Zobebah": Of whom we nowhere else read.
"And the families of Aharhel, the son of Harum": These were of the posterity of Coz; the Targum is.
"And the family of Aharhel": This is Hur, the firstborn of Miriam; which is not at all probable.
Verses 9-10: The retention of this historical information probably indicates that "God" had granted Jabez's request. His good accomplishments thus contradict his name, "Son of Sorrow."
"Jabez" asked God to turn any curse associated with his name, which means "He Will Cause Pain", into a blessing. The Lord's willingness to hear human prayers should not be taken for granted.
1 Chronicles 4:9 "And Jabez was more honorable than his brethren: and his mother called his name Jabez, saying, Because I bare him with sorrow."
The Targum adds, "and wiser in the law than his brethren;' or he might be a man of great wealth and riches, or of great strength and courage, all which make a man honorable. Or he may be so called, because a praying man, as follows, a man of devotion and religion, a man of God (see 1 Sam. 9:6). But who he was is not easy to say, probably a son or brother of Harum, or however that belonged to one of the families of Aharhel, mentioned in the preceding verse. For that he was Othniel, as say the Targumist and other Jewish writers, is not probable, and besides is after spoken of distinct from him (1 Chron. 4:13).
"And his mother called his name Jabez, saying, because I bare him with sorrow": Either with sorrow for her husband, being dead, or by reason of very sharp pains she endured at the birth of him. He was another Benoni.
1 Chronicles 4:10 "And Jabez called on the God of Israel, saying, Oh that thou wouldest bless me indeed, and enlarge my coast, and that thine hand might be with me, and that thou wouldest keep [me] from evil, that it may not grieve me! And God granted him that which he requested."
When he was undertaking some great and dangerous service.
"Oh that thou wouldst bless me indeed": I trust not to my own or people's valor, but only to thy blessing and help.
"Enlarge my coast": Drive out these wicked and cursed Canaanites, whom thou hast commanded us to root out, and therefore I justly beg and expect thy blessing in the execution of thy command.
"That thine hand might be with me": To protect and strengthen me against my adversaries.
"That thou wouldst keep me from evil": Or work with (for so the Hebrew prefix mem is sometimes used, as SOS 1:2, 3:9; Isa. 5:7-8), i.e. so-restrain and govern it.
"That it may not grieve me": That it may not oppress and overcome me, which will be very grievous to me. The consequent put for the antecedent; and more is understood than is expressed. He used this expression in allusion to his name, which signifies grief: Lord, let me not have that grief which my name implies, and which my sin deserves.
The families of all the aforementioned people from Coz to Jabez are not mentioned directly. We may safely assume they are of the tribe of Judah, since we are studying that at the moment. We also know that Jabez is acquainted with the God of Israel, because he prayed and God answered his prayer. Little else is known.
1 Chronicles 4:11 "And Chelub the brother of Shuah begat Mehir, which [was] the father of Eshton."
If Shuah is the same with Hushah (1 Chron. 4:4), then Chelub was the son of Ezer.
"Which was the father of Eshton": Not the prince of a place called Eshton, as Vatablus; for it is the name of a man, the son of Mehir, and who in the next verse is said to beget sons.
1 Chronicles 4:12 "And Eshton begat Beth-rapha, and Paseah, and Tehinnah the father of Ir-nahash. These [are] the men of Rechah."
Or the family of Rapha.
"And Paseah, and Tehinnah the father of Ir-nahash": Or the city of Nahash. Tehinnah seems to have been the prince or governor of a city, so called.
"These are the men of Rechah": These sons of Eshton dwelt in a place called Rechah. The Targum, without any reason, says these are the men of the great Sanhedrim.
Chelub is unknown, except for the fact mentioned in the Scripture above. Rechah is an unidentified place in Judah, where this family lived.
Verses 13-15: For "Othniel" and "Caleb" (see the note on Joshua 15:17-19).
1 Chronicles 4:13 "And the sons of Kenaz; Othniel, and Seraiah: and the sons of Othniel; Hathath."
Even when their enemies conquered the Israelites as a result of sin, God did not forget. He sent judges to rescue them (Judges 3:9).
"Othniel" was the first judge in Israel (Judges Chapter 3).
1 Chronicles 4:14 "And Meonothai begat Ophrah: and Seraiah begat Joab, the father of the valley of Charashim; for they were craftsmen."
Another son of Othniel, "Begat Ophrah".
"And Seraiah": the brother of Othniel "Begat Joab". Not David's general, but another of the same name, who lived long before him (see 1 Chron. 2:54).
"The father of the valley of Charashim": Of the inhabitants of the valley, or the prince of them, called the valley of craftsmen (Neh. 11:35), the reason of which is here given.
"For they were craftsmen": That dwelt in it, carpenters and smiths, both which the word signifies, men that wrought in stone, wood, and iron.
Kenaz was Caleb's younger brother, according to (Judges Chapter 3 verse 9). He was connected to the Kenizzites. Othniel delivered the people from Kirjath-sepher, and they had peace 40 years. He was the first judge of Israel after the death of Joshua. Seraiah was brother to Othniel, and father to Joab. Hathath was son of Othniel of the tribe of Judah. Meonothai was the father of Ophrah. Possibly he is the brother of Hathath. Joab seemed to have settled the valley of Charashim. "Charashim" means craftsmen.
1 Chronicles 4:15 "And the sons of Caleb the son of Jephunneh; Iru, Elah, and Naam: and the sons of Elah, even Kenaz."
This is the "Caleb" who was sent into the land God promised Israel (Num. Chapter 14).
This Caleb is descended from the Caleb who was son of Hur. Kenaz as well as this Caleb, are the sons of Jephunneh, the Kenezite. The second Caleb had a grandson named Kenaz, who was the son of Elah. Iru and Naam were brothers of Elah.
1 Chronicles 4:16 "And the sons of Jehaleleel; Ziph, and Ziphah, Tiria, and Asareel."
"Ziph, and Ziphah, Tiria, and Asareel": There were two cities in the tribe of Judah of the name of Ziph (Joshua 15:24), which might be called from these men, or from Ziph (in 1 Chron. 2:42).
This descendent and his sons are from the tribe of Judah, but we do not know who Jehaleleel's father was.
1 Chronicles 4:17 "And the sons of Ezra [were], Jether, and Mered, and Epher, and Jalon: and she bare Miriam, and Shammai, and Ishbah the father of Eshtemoa."
Who was perhaps the son of Asareel, last mentioned.
"Jether, and Mered, and Epher, and Jalon": Only one of them, Mered, is after mentioned.
"And she bare Miriam": Which is not the name of a woman, but of a man, as Kimchi observes. And, according to him, his mother was the wife of Mered, which he gathers from the next verse; though she seems to be the wife of Ezra, who bare him other sons.
"And Shammai, and Ishbah the father of Eshtemoa; a prince of a city in the tribe of Judah, so called (Joshua 15:50).
This is not the same Ezra, who penned the book by that name. This is Ezra of Judah and no more is known of him. This connection with the other names earlier are difficult. Eshtemoa is an area where they settled.
1 Chronicles 4:18 "And his wife Jehudijah bare Jered the father of Gedor, and Heber the father of Socho, and Jekuthiel the father of Zanoah. And these [are] the sons of Bithiah the daughter of Pharaoh, which Mered took."
The marriage of a "daughter of Pharaoh" to an otherwise unknown Hebrew is extremely extraordinary (see the note on 1 Kings 3:1).
The inclusion of "Bithiah the daughter of Pharaoh" is a nod to the Egyptian influence in Israel's heritage.
It appears, that Jehudijah had children by Jered, the founder of Gedor. Jekuthiel was the founder of Zanoah. Heber settled in Socho. Mered took Bithiah, the daughter of the Pharaoh, and had children by her.
1 Chronicles 4:19 "And the sons of [his] wife Hodiah the sister of Naham, the father of Keilah the Garmite, and Eshtemoa the Maachathite."
Another wife of Mered. Hillerus takes her to be the same with Jehudijah (1 Chron. 4:18), though some take Hodiah to be the name of a man, and read the words, "and the sons of the wife of Hodiah"; which wife of Hodiah was:
"The sister of Naham": Or rather Achotnaham, we render the sister of Naham, is the name of the first son of Hodiah, as some think:
"The father of Keilah the Garmite": Prince of the city of Keilah, in the tribe of Judah (Joshua 15:44), who sprung from the family of Garmi.
"And Eshtemoa the Maachathite": The father or prince of the inhabitants of Eshtemoa, another city in the same tribe (see 1 Chron. 4:17), who sprung from Maachah (see 1 Chron. 2:48).
Hodiah is one of the wives of Mered. Hodiah is the same as Jehudijah (in verse 18). She is Hebrew and Bithiah was Egyptian. Hodiah was the mother of Heber and Jered. Keilah is a city in the plains of Judah. Eshtemoa is a mountain town of Judah just out of Hebron. The Maachathites inhabit a small kingdom near Palestine. They had warriors among the mighty men of Israel.
1 Chronicles 4:20 "And the sons of Shimon [were], Amnon, and Rinnah, Ben-hanan, and Tilon. And the sons of Ishi [were], Zoheth, and Ben-zoheth."
Perhaps another son of Mered by his last wife, or the same with Shammai (1 Chron. 4:17).
"Amnon, and Rinnah, Ben-hanan, and Tilon": Nowhere else mentioned.
"And the sons of Ishi": Who it may be was the brother of Shimon or Tilon.
"Zoheth, and Ben-zoheth": Of whom we know no more than their names.
These names must remain as just some of the descendants of Judah. There are no Scriptures which shed more light upon them.
Verses 21-23: The genealogy of "Simeon" includes the names of towns and regions, presumably to show that its land was part of Judah's territory.
1 Chronicles 4:21 "The sons of Shelah the son of Judah [were], Er the father of Lecah, and Laadah the father of Mareshah, and the families of the house of them that wrought fine linen, of the house of Ashbea,"
The genealogy of the posterity of Judah, in the lines of Pharez and Zerah, being given. And very largely in that of the former, because of the honor of David, and his kingdom, which sprang from thence, as Jarchi observes. And also the King Messiah, the writer returns to give an account of his posterity by Shelah, a son he had by the daughter of Shuah (Gen. 38:2). And the only one that had children, which were as follows:
"Er the father of Lecah": Prince of a city of this name in the tribe of Judah. Shelah gave him the name of Er, in memory of his brother (Gen. 38:3).
"And Laadah the father of Mareshah": Prince of a city of this name in the same tribe (Joshua 15:44).
"And the families of the house of them that wrought fine linen, of the house of Ashbea": Which last clause explains what house these families were of, which sprang from Shelah, and were employed in making fine linen. The Targum adds, for the garments of kings and priests, or for the curtains of the tabernacle. As Jarchi; for not with the Egyptians and Greeks only fine linen was made, but among the Hebrews, as Pausanias testifies.
In this particular case, the son of Judah was a son of Judah, and not a descendent further down the line. Shelah was a son of Judah by his Canaanite wife, Shuah. This Er was a Shelanite. He was a nephew of the first Er. He was the brother of Laadah. Mareshah is also a Shelanite. He founded a place by the same name. It is interesting that families that had a trade, taught their children and grandchildren. In this particular case, they wrought fine linen.
1 Chronicles 4:22 "And Jokim, and the men of Chozeba, and Joash, and Saraph, who had the dominion in Moab, and Jashubi-lehem. And [these are] ancient things."
"Who had the dominion in Moab": Which they ruled in the name and for the use of the kings of Judah, to whom Moab was subject from David's time.
"Ancient things": The sense is, those blessed times are long since past. Our ancestors had the dominion over the heathen, but their degenerate posterity are slaves in Chaldea, where they are employed as potters or gardeners, or in other servile works
Jokim, Joash, and Saraph were descended from Shelah. Chozeba is a city in the lowlands of Judah. Moab is the heathen land that Ruth came from. "Jashubi-lehem" means returner of bread. This is speaking of a place.
1 Chronicles 4:23 "These [were] the potters, and those that dwelt among plants and hedges: there they dwelt with the king for his work."
Or are the potters; the posterity of those men, who were so famous in their day, are now of mean employments: some of them made earthen pots.
"Dwelt among plants and hedges": Or were employed in planting gardens and orchards, and making fences for them; or, as others think, "dwelt in Netaim and Gadara", cities in the tribe of Judah.
"There they dwelt with the king for his work": To make pots, plant gardens, and set hedges for him; either for the king of Judah, or it may be for the king of Babylon, where they were carried captive, and now chose to remain, doing those servile works for the king, without the city, in the fields.
This is the end of the genealogy of the tribe of Judah. These people, who worked as potters and were primarily workers for the various kings.
1 Chronicles 4:24 "The sons of Simeon [were], Nemuel, and Jamin, Jarib, Zerah, [and] Shaul:"
The account of whom, next to the tribe of Judah, is given before Reuben, because its inheritance lay in the tribe of Judah (Joshua 19:1). His sons were Nemuel, the same with Jemuel (Gen. 46:10).
"And Jamin, Jarib, Zerah, and Shaul": Who, in the place referred to, is said to be the son of a Canaanitish woman; and Jarib and Zerah are the same with Jachin and Zohar there. And Obed is here omitted, it may be because he died without issue (see Num. 26:12).
This jumps to the genealogy of the tribe of Simeon. "Simeon" means hearing. His descendants were called Simeonites. For some reason, Ohad is skipped in the sons of Simeon. (Num. 26:12-14), have the same names as listed here. Ohad is listed as one of the sons (in Gen. 46:10). Their mother was a Canaanitish woman. Nemuel is the same as Jemuel. His descendants were Nemulites. "Jamin" means right hand. His descendants were called Jaminites. "Jarib" means he will contend. His descendants became the Jachinites. Zerah is the same as Zohar. They became the Zerahites. "Shaul" means asked of God. They became the Shaulites.
1 Chronicles 4:25 "Shallum his son, Mibsam his son, Mishma his son."
The son of Shaul, and Mibsam was the son of Shallum, and Mishma the son of Mibsam.
1 Chronicles 4:26 "And the sons of Mishma; Hamuel his son, Zacchur his son, Shimei his son."
These were Hamuel, Zacchur, and Shimei.
1 Chronicles 4:27 "And Shimei had sixteen sons and six daughters; but his brethren had not many children, neither did all their family multiply, like to the children of Judah."
These were Hamuel, Zacchur, and Shimei. None of which are mentioned by name.
"But his brethren had not many children": Hamuel and Zacchur.
"Neither did all their family multiply like to the children of Judah": To show the fruitfulness and great increase of which tribe, the genealogical account of it, in this and the two preceding chapters, is given.
All of these are speaking of the descendants of Shaul. It appears, he was the only son in the family who had large families. Shaul's descendent, Shimei, was the one who had sixteen sons and six daughters. The tribe of Simeon did not multiply as greatly as the tribe of Judah.
1 Chronicles 4:28 "And they dwelt at Beer-sheba, and Moladah, and Hazar-shual,"
Posterity of Simeon; and this and the other places of their habitation are mentioned in the same order, and with very little variation of names to the end of (1 Chron. 4:31), as in (Joshua 19:2), and here, at (1 Chron. 4:31), it is added "These were their cities unto the reign of David". When, according to Kimchi, and other Jewish writers, he expelled them from thence, and restored them to the tribe of Judah.
1 Chronicles 4:29 "And at Bilhah, and at Ezem, and at Tolad,"
Many of the places assigned to Simeon in this list are reckoned among the towns of the extreme south of Judah in (Joshua 15:26), et seq. Bilhah, or Balah, is, perhaps, Baalah (Joshua 15:29); Ezem (Authorized Version, Azem) and Eltolad are also mentioned there. Their sites are unknown.
1 Chronicles 4:30 "And at Bethuel, and at Hormah, and at Ziklag,"
Called Chesil in (Joshua 15:30; Joshua 19:4 has Bethûl), a contraction like Hamul for Hamuel (1 Chron. 4:26; compare 1 Chron. 2:5).
"Hormah": The ancient Zephath (Judges 1:17), now Sepata.
"Ziklag": Now Kasluj, east of Sepata (Joshua 15:30-31; 1 Sam. 27:6).
1 Chronicles 4:31 "And at Beth-marcaboth, and Hazar-susim, and at Beth-birei, and at Shaaraim. These [were] their cities unto the reign of David."
"Beth-marcaboth": "house of chariots."
"Hazar-susim": "village of horses;" for which Hazar-susah is an equivalent (susah being used as a collective word).
"Beth-birei": Probably a corrupt writing of Beth-lebaoth, "house of lionesses" (Joshua 19:6), for which (Joshua 15:32), has the contraction Lebaoth. There were lions in the wilds of Judah (1 Sam. 17:34; compare Judges 14:5; 1 Kings 13:24).
"Shaaraim": (two gates), is Sharuhen (Joshua 19:6), and Shilhim (Joshua 15:32). Sharuhen is known from Egyptian inscriptions (Sharuhuna).
"These were their cities unto the reign of David": And their villages. (Joshua 19:6), shows that this is the right punctuation: "And Beth-lebaoth and Sharuhen: thirteen towns, and their villages" unto the reign of David. Does this mean that in the age of David the thirteen cities passed from the possession of the Simeonites? Ziklag, at all events, was at that time a Philistine borough (1 Sam. 27:6).
1 Chronicles 4:32 "And their villages [were], Etam, and Ain, Rimmon, and Tochen, and Ashan, five cities:
There are but four mentioned (in Joshua 19:7). One might be added since, or new built, namely, Tochen. These, according to Kimchi, were all that remained for them to dwell in, in the times of David. And therefore, they were obliged to seek out for new settlements for themselves and flocks (as in 1 Chron. 4:39).
1 Chronicles 4:33 "And all their villages that [were] round about the same cities, unto Baal. These [were] their habitations, and their genealogy."
The same with Baalath-beer (Joshua 19:8).
These were their habitations, and their genealogy": As before described, until the times of David.
All of the above are a list of towns and cities where the tribe of Simeon lived. It shows that even up until the time of David, they lived in these towns, and cities, and the surrounding areas. This area had originally been allotted to Judah, but it was taken out of that area to make the divisions fairer to all concerned. Baal, is a town named Baalath-beer. From generation to generation, they lived in these places.
1 Chronicles 4:34-37 "And Meshobab, and Jamlech, and Joshah, the son of Amaziah," "And Joel, and Jehu the son of Josibiah, the son of Seraiah, the son of Asiel," "And Elioenai, and Jaakobah, and Jeshohaiah, and Asaiah, and Adiel, and Jesimiel, and Benaiah," And Ziza the son of Shiphi, the son of Allon, the son of Jedaiah, the son of Shimri, the son of Shemaiah;"
These, with those that follow to the end of (1 Chronicles 4:37), were famous men in the tribe of Simeon, of rank and dignity, and eminent for courage and valor, as the latter part of the chapter testifies. Though they are nowhere else taken notice of. Jamlech, as Fabritius observes, is not very different from Jamblichus, the name of a famous Platonic philosopher.
1 Chronicles 4:38 "These mentioned by [their] names [were] princes in their families: and the house of their fathers increased greatly."
The principal men of them, heads of their fathers' houses.
"And the house of their fathers increased greatly": By them, so that they were obliged to seek out for new habitations, as follows.
There are 22 listed here, and very little is known of them, except what we read right here. They were the leaders of the families descended from Simeon.
Verses 39-43: Here certain historical notices of the activities of the tribe of "Simeon" in the days of "Hezekiah" are detailed. Those of "Ham" are Egyptians (Psalms 105:23, 27). "The rest of the Amalekites" are those who escaped after David defeated them (1 Sam. 30:18, 2 Sam. 8:12). For the hatred of the Amalekites toward Israel (see the note on Judges 3:12-13).
1 Chronicles 4:39 "And they went to the entrance of Gedor, [even] unto the east side of the valley, to seek pasture for their flocks."
There was a city of this name in the tribe of Judah (1 Chron. 4:18), but this seems to be further off, and perhaps is the same with Gedaris, mentioned by Strabo along with Azotus and Askelon, cities that belonged to the Philistines. Since it was inhabited by the posterity of Ham, of whom the Philistines were, as in the following verse.
"Even unto the east side of the valley": Which was near to Gedor, and a suitable place.
"To seek pasture for their flocks": Their sheep and goats.
1 Chronicles 4:40 "And they found fat pasture and good, and the land [was] wide, and quiet, and peaceable; for [they] of Ham had dwelt there of old."
In or near the valley of Gedor.
"And the land was wide, and quiet, and peaceable": There was room enough for them and their flocks, and they had no enemies on either side to disturb them.
"For they of Ham had dwelt there of old": Either the Canaanites who descended from Canaan the son of Ham, and had never been expelled from thence; or the Philistines, who were a colony of the Egyptians, the posterity of Ham. And these inhabitants being of this cursed race, the Simeonites scrupled not to dispossess them.
It appeared, they had primarily only towns and cities, and they sought land to graze their flocks. Gedor is unknown, except it was a land that Ham had settled many years before. This pasture land had been prepared for this purpose through the years. It was, now, a land of heathen people that the LORD had told them to drive out. They wanted the land, because it would be a good place for their sheep.
1 Chronicles 4:41 "And these written by name came in the days of Hezekiah king of Judah, and smote their tents, and the habitations that were found there, and destroyed them utterly unto this day, and dwelt in their rooms: because [there was] pasture there for their flocks."
"Hezekiah": He ruled Judah (ca. 715-686 B.C.).
This land was of the Philistines or Amalekites. This does not mean that they attacked Judah or Hezekiah. This is just dating the time at the reign of Hezekiah. The Amalekites and the Philistines were mutual enemies of Judah and Simeon. It appears that the princes of Simeon overcame them, and took the pastureland.
1 Chronicles 4:42 "And [some] of them, [even] of the sons of Simeon, five hundred men, went to mount Seir, having for their captains Pelatiah, and Neariah, and Rephaiah, and Uzziel, the sons of Ishi."
In the land of Edom.
"Having for their captains Pelatiah, and Neariah, and Rephaiah, and Uzziel, the sons of Ishi": These four captains are said, by the ancient Rabbins, to be of the tribe of Manasseh, as Kimchi observes (see 1 Chron. 5:24). But as the five hundred they were at the head of, as were of the sons of Simeon; the captains, no doubt, were of the same race.
1 Chronicles 4:43 "And they smote the rest of the Amalekites that were escaped, and dwelt there unto this day."
"Amalekites": Longstanding enemies of Israel whom God purposed to exterminate. Another branch of the Amalekite family tree had appeared in Persia, represented by Haman, who attempted to exterminate the Jews (Ester 3:1).
The princes of Simeon were small in number even with their followers. We see that God was with them and they overcame the Amalekites, and took their land. The captains were sons of Ishi. Nothing is known of Ishi, except that he was a Simeonite, and what we read here.
1 Chronicles Chapter 4 Questions
1. Name the sons of Judah?
2. What does "Judah" mean?
3. Who was the mother of Pharez?
4. Are those listed, in verse 1, really sons of Judah?
5. Hur is his descendent through whom?
6. What two brothers founded the Zorathites?
7. What was Etam?
8. Who founded Beth-lehem?
9. Who were the two wives of Ashur?
10. Who was Kenaz?
11. Who was the first judge of Israel, after the death of Joshua?
12. How many years was their peace with him as judge?
13. What does "Charashim" mean?
14. Is the Ezra, in verse 17, the same who penned Ezra?
15. Who took Bithiah?
16. Who is the same as Hodiah?
17. What country was Bithiah from?
18. Shelah was the son of Judah by whom?
19. Name three descendants of Shelah.
20. What does "Jashubi-lehem" mean?
21. Who were the sons of Simeon listed in verse 24?
22. What does "Simeon" mean?
23. What other son is listed in Genesis?
24. What does "Jamin" mean?
25. Zerah is the same as ________.
26. Who was the only son of Simeon, who had many descendants?
27. Who had 16 sons and 6 daughters?
28. Where did they all live?
29. Baal, in verse 33, is speaking of where?
30. Who were the princes listed from Simeon's families?
31. Why did they go to the east side of the valley?
32. Who were the captains, who led them?
33. How many men did they have to fight against the Amalekites?
Verses 1-2: To take the concubine was to usurp the "father's" role as head of the family. "Reuben" had committed such a sin (Gen. 35:22), for which he was denounced in Jacob's prophetic blessings of his sons (Gen. 49:3-4). Although the privilege of "the first born" was transferred to "Joseph," his firstborn son through Rachel (Gen. chapter 48), nevertheless the messianic reckoning passed to the line of "Judah" in accordance with Jacob's prophecy (Gen. 49:8-10).
Verses 1-10: The first tribe listed is "Reuben," since he was the "first-born" of Jacob (Genesis 29:32).
(Genesis 48-15-22), tells more about how Reuben's "birthright" ended up with the "sons of Joseph.
1 Chronicles 5:1 "Now the sons of Reuben the firstborn of Israel, (for he [was] the firstborn; but, forasmuch as he defiled his father's bed, his birthright was given unto the sons of Joseph the son of Israel: and the genealogy is not to be reckoned after the birthright."
Are as follow (in 1 Chronicles 5:3), where the account begins; for what comes between this and that is in a parenthesis.
"For he was the firstborn": Of Jacob by his wife Leah; that must be owned, and Jacob allows it (Gen. 49:3). And yet the genealogy in this book begins not with him, as might on that account be expected; the reason follows:
"But, forasmuch as he defiled his father's bed": By lying with Bilhah his concubine.
"His birthright was given unto the sons of Joseph the son of Israel": His beloved son by his beloved wife Rachel and so had a double portion given him. His two sons being equally ranked with the other sons of Jacob, and became distinct tribes, and each had their lot in the land of Canaan (see Gen. 48:5 compared with Deut. 21:17).
"And the genealogy is not to be reckoned after the birthright": Or, "but the genealogy", etc. Neither after the birthright of Reuben, which he had by nature, being Jacob's firstborn; nor after the birthright of Joseph, which be had by his father's gift, as it might be thought it should. The reason of which follows in the next scripture.
This is an explanation why Reuben's family was not the first to have their genealogy, since he was actually the firstborn son of Jacob. There are two very good reasons that I can think of. One, he was punished for sleeping with his father's wife. Reuben was Leah's child. She indeed, was the first wife of Jacob, but not the chosen wife of Jacob. Rachel was his beloved. Joseph and Benjamin were her children. The tribe of Judah would be the tribe that the promised Messiah would come through. This is the reason for Judah being first. The birthright of Reuben went to Joseph's sons.
1 Chronicles 5:2 "For Judah prevailed above his brethren, and of him [came] the chief ruler; but the birthright [was] Joseph's:)"
"Judah prevailed": In accordance with Jacob's blessing (Gen. 49:10), the king of Israel is to come from Judah. This prophecy had historical reference to the Davidic Covenant (2 Sam Chapter 7; 1 Chron. Chapter 17), with full messianic implications.
The lineage from Adam to Jesus would come through the tribe of Judah. The birthright was Joseph's for his two sons, Ephraim and Manasseh.
1 Chronicles 5:3 "The sons, [I say], of Reuben the firstborn of Israel [were], Hanoch, and Pallu, Hezron, and Carmi."
(As in Genesis 46:9).
"Hanoch, and Pallu, Hezron, and Carmi": So (Gen. 46:9; Exodus 6:14; Num. 26:5-7). Considering the prominence of Hezron and Carmi among the clans of Judah, it is remarkable to find their names recurring among the main branches of Reuben.
Each one of these sons started a people. Hanoch was the father of the Hanochites, Pallu was the father of the Palluites, Hezron became the father of the Hezronites, and Carmi became father of the Carmites. At the time of the numbering in the wilderness, Reuben's tribe had 46,500 men capable of fighting. Reuben's inheritance was east of Jordan. We remember, God let him have this land for his herds.
1 Chronicles 5:4 "The sons of Joel; Shemaiah his son, Gog his son, Shimei his son,"
Who was either the son of Carmi last mentioned, or rather of Hanoch, Reuben's firstborn, since the descendants of him were the princes of the tribe. His posterity in succession were, Shemaiah, Cog, Shimei, Micah, Reaia, Baal, Beerah; of whom we know no more than their names, and by these the descent is carried down to the captivity by Tiglath-pileser, as follows.
1 Chronicles 5:5 "Micah his son, Reaia his son, Baal his son,"
The line of succession here given must be broken by one great gap or several smaller ones, since nine generations before Tiglath-pileser would carry us back no further than the reign of Rehoboam.
1 Chronicles 5:6 "Beerah his son, whom Tilgath-pilneser king of Assyria carried away [captive]: he [was] prince of the Reubenites."
"Tilgath-pilneser": The king of Assyria (745-727 B.C.), who threatened Judah and made Ahaz pay a tribute (2 Kings 16:7-20; 2 Chron. 28:16-21).
We are not told which of Reuben's sons these descendants come through. We do know they are Reuben's family. The name "Joel" means Jehovah is God. "Shemaiah" means Jehovah hath heard. There is really very little known of any of these people, except what we see in the verse above. Baal, in this instance, is a man's name. Beerah has to be many, many years down from Reuben, because the Assyrian captivity was hundreds of years after their stay in Egypt.
1 Chronicles 5:7 "And his brethren by their families, when the genealogy of their generations was reckoned, [were] the chief, Jeiel, and Zechariah,"
Either the brethren of Beerah, or the rest of the posterity of Reuben.
"When the genealogy of their generations was reckoned": Either in the times of Jotham and Jeroboam (1 Chron. 5:17), or at the time of their captivity, as in the preceding verse.
"Were the chief, Jeiel, and Zechariah": These were the principals or heads of their families.
1 Chronicles 5:8 "And Bela the son of Azaz, the son of Shema, the son of Joel, who dwelt in Aroer, even unto Nebo and Baal-meon:"
The pedigree of Bela, another principal man in the tribe of Reuben, is traced up to Joel the father of Shema; the same with Shemaiah, according to Kimchi and Ben Melech (1 Chron. 5:4).
"Who dwelt in Aroer": Which belonged to the tribe of Gad, and was rebuilt by them (Num. 32:34), wherefore Kimchi observes, it may be interpreted, either from Aroer, or on the border of it, Bela dwelt.
"Even unto Nebo, and Baal-meon; of which see (Num. 32:38).
Jeiel was spoken of as being from the house of Joel in the time of the captivity. This census was probably taken by Tilgath-pilneser. It seemed, that Jeiel, Zechariah, and Bela were the leaders at the time of the captivity. Aroer, Nebo, and Baal-meon were the boundaries of where they lived. "Aroer" means nudity. It was a town on the north bank of the Arnon. Nebo was a town east of the Jordan River in the land of Reuben. Baal-meon was located 9 miles east of the Dead Sea.
1 Chronicles 5:9 "And eastward he inhabited unto the entering in of the wilderness from the river Euphrates: because their cattle were multiplied in the land of Gilead."
Either Bela, or the tribe of Reuben.
"Unto the entering in of the wilderness": The wilderness of Kedemoth, which was near to Sihon king of Heshbon, whose land the Reubenites inhabited (Deut. 2:26).
"From the river Euphrates": A learned man thinks that this river Phrat was different from the Euphrates near Babylon, which was northward, since this was to the east or southeast.
"Because their cattle were multiplied in the land of Gilead": Therefore their habitation was extended further, even to the river Euphrates, as in the days of David and Solomon (2 Sam. 8:3).
All of Reuben's land was east of the Jordan River. It was a very fertile land for the grazing of his cattle. As his cattle grew in number, he needed more grazing land and he expanded his land further to the east. The Euphrates River flows through Syria, Mesopotamia, and the city of Babylon.
1 Chronicles 5:10 "And in the days of Saul they made war with the Hagarites, who fell by their hand: and they dwelt in their tents throughout all the east [land] of Gilead."
This is a historical notice dealing with the Ishmaelite descendants of Hagar (compare Gen. 25:12-18).
The Hagarites were believed to be descended from Hagar and Ishmael. The Reubenites seemed to be strong at the time of Saul, and expanded their land at will by these little wars. The small families around them were no match for Reuben's army. It seemed he took possession of whatever he desired.
1 Chronicles 5:11 "And the children of Gad dwelt over against them, in the land of Bashan unto Salcah:"
Or by them, the Reubenites; and one part of Gilead was given them between them, and the other to the half tribe of Manasseh.
"In the land of Bashan, unto Salcah": For though all Bashan is said to be given to the half tribe of Manasseh (Deut. 3:13), yet that is to be understood of the greater part of it. All of that which belonged to Og, but what did not. The Gadites, either from the first, or in later times, inhabited even as far as Salcah, which was one of the cities of Og (Deut. 3:10). And which Benjamin of Tudela makes mention of, being called by the same name in his days.
Gad was located on the east of Jordan and was neighbor to Reuben. Gad was the seventh son of Jacob, and was born to him by Zilpah, Leah's maid. At this time, Bashan, probably covered the upper half of Gilead. "Gad" means a troop. They were warlike people.
1 Chronicles 5:12 "Joel the chief, and Shapham the next, and Jaanai, and Shaphat in Bashan."
In this and the following verse are reckoned up the principal men in the tribe of Gad, and the chief of all was Joel, another from him in the tribe of Reuben (Chron. 5:4).
"And Shapham the next": The second chief man, from whom, Reland conjectures, Shophan, a city in the tribe of Gad, had its name (Numbers 32:35).
"And Jaanai": From whom Dan-jaan might be called, as Michaelis intimates (2 Sam. 24:6).
"And Shaphat in Bashan": Not Shaphat the father of Elisha, according to a tradition of the Jews, mentioned by Kimchi; which is not at all probable.
There is very little known of these men, except that they were of the tribe of Gad, and were their chief men in authority.
1 Chronicles 5:13 "And their brethren of the house of their fathers [were], Michael, and Meshullam, and Sheba, and Jorai, and Jachan, and Zia, and Heber, seven."
Who were also men of eminence and note in them.
"Were, Michael, and Meshullam, and Sheba, and Jorai, and Jachan, and Zia, and Heber, seven": So they are as here mentioned by name.
These people above, are not mentioned anywhere else. In the chapter of (Numbers 26), we read that Gad's family became the Zephonites, Haggites, Shunites, Oznites, Erites, Arodites, and the Arelites. The list of the sons of Gad (is in the 46th chapter of Genesis).
1 Chronicles 5:14 "These [are] the children of Abihail the son of Huri, the son of Jaroah, the son of Gilead, the son of Michael, the son of Jeshishai, the son of Jahdo, the son of Buz;"
That is, the seven before mentioned. They were the posterity of Abihail, whose pedigree is traced from his father Huri to Buz, the intermediate progenitors being Jaroah, Gilead, Michael, Jeshishai, Jahdo.
1 Chronicles 5:15 "Ahi the son of Abdiel, the son of Guni, chief of the house of their fathers."
Which Ahi was a principal man in the families the seven above men belonged to; besides them, or those three, were every one of them heads of families.
There is nothing more known of these, except the fact that they were Gad's descendants.
1 Chronicles 5:16 "And they dwelt in Gilead in Bashan, and in her towns, and in all the suburbs of Sharon, upon their borders."
In that part of it which belonged to the tribe of Gad.
"In Bashan, and in her towns": (see 1 Chron. 5:11).
"And in all the suburbs of Sharon, upon their borders": There were two Sharons, one to the west of the land of Israel near the Mediterranean Sea, which is mentioned (in Acts 9:35), as near Lydda and Joppa. And the other to the east or northeast, beyond Jordan, which is here meant.
We do know that Gad's inheritance was east of the Jordan River in the land of Gilead.
1 Chronicles 5:17 "All these were reckoned by genealogies in the days of Jotham king of Judah, and in the days of Jeroboam king of Israel."
All before mentioned.
"In the days of Jotham king of Judah, and in the days of Jeroboam king of Israel": Not that those two kings reigned at the same time, and one and the same reckoning is meant. But, as Dr. Lightfoot observes, there were two reckonings. His words are, "in the days of Jotham there was an account taken of the families of Reuben, Gad, and half Manasseh" (1 Chron. 5:17). And so had there been in the days of Jeroboam the second. Then at their restoring by Jeroboam out of the hands of Hamath and Syria, and now at their arming against the Assyrian, under whom they fell in the time of Pekah, and are never again restored to Israel.
There was a set of chronicles for Judah, and a set for the ten tribes of Israel. (Verse 17), is speaking of a time after the twelve tribes had split into ten and two. Jeroboam was the first king of the ten tribes of Israel. Jotham of Judah was a much later king. These times were many years apart. This is speaking of two entirely different genealogies.
These genealogies are likely based on a military census in the days of "Jotham king of Judah" (750-732 B.C.), and "Jeroboam king of Israel (793-753 B.C.).
Verses 18-22: These verses contain a further notice of the "Hagarites" of Trans-Jordan and their battles against the two and one-half tribes that settled east of the Jordan. This section is important for its recognition of "God's" divine government in operation, directing political affairs among men in accordance with His intended purposes.
1 Chronicles 5:18 "The sons of Reuben, and the Gadites, and half the tribe of Manasseh, of valiant men, men able to bear buckler and sword, and to shoot with bow, and skillful in war, [were] four and forty thousand seven hundred and threescore, that went out to the war."
By including "sons of Reuben, the Gadites, and half the tribe of Manasseh," the biblical writer clearly emphasizes "all Israel", including those tribes located east of the Jordan River (Num. 34:13-15).
This is speaking of the two and one half tribes that were on the eastern side of the Jordan River. It seems, they had a census separate from the other tribes.
1 Chronicles 5:19 "And they made war with the Hagarites, with Jetur, and Nephish, and Nodab."
Here mentioned.
"With Jetur, and Nephish": With the posterity of these men, who were sons of Ishmael (Gen. 25:15). And so was Nodab; perhaps the same with Kedemah, mentioned along with the other two there; so Hillerus thinks.
We learned earlier that the Hagarites were descended from Hagar. Jetur was one of the twelve sons of Ishmael, as well. His descendants were Ituraeans. Nephish is probably the same as Naphish, who was the eleventh son of Ishmael. Nodab is unknown.
Verses 20-25: A profound theme (of both 1 and 2 Chronicles), is that when the people "cried out to God in the battle, He listened "because they put their trust in Him (2 Chron. 14:11-13; Psalms 9:10; 22:4-5). Still, they were prone to forget when facing the next battle. Every child of God, even "men of valor," must remember to depend on Him rather than relying on themselves.
1 Chronicles 5:20 "And they were helped against them, and the Hagarites were delivered into their hand, and all that [were] with them: for they cried to God in the battle, and he was entreated of them; because they put their trust in him."
The Israelites were helped against the Ishmaelites, to fight with them, and overcome them; either by their brethren of the house of Israel, as the Targum. Those on this side Jordan; or rather by the Lord, to whom they cried, and who was entreated by them as follows.
"And the Hagarites were delivered into their hand, and all that were with them": They and their confederates and auxiliaries, the Ituraeans, etc.
"For they cried to God in the battle": Which at first seems to have gone against them. And they prayed to God, as the Targum, while they were fighting, that he would appear for them, and give them victory.
"And he was entreated of them": He received their prayer, as the same paraphrase; he heard them, and answered them.
"Because they put their trust in him": In his power and providence, and not in their own strength, courage, and military skill. The Targum is, "because they trusted in his word".
The army spoken of here, is the two and one half tribes that were on the east side of the Jordan. It appears, they prayed to the LORD and he helped them. The word "entreated" means surrounded.
1 Chronicles 5:21 "And they took away their cattle; of their camels fifty thousand, and of sheep two hundred and fifty thousand, and of asses two thousand, and of men a hundred thousand."
Which they brought with them, and they found in their camp when they fled, or in their fields.
"Of their camels fifty thousand": With which Arabia abounded, and were fit to travel with in those hot and desert countries, being strong to carry burdens, and able to bear much thirst. The Arabians, as Diodorus Siculus reports, brought up camels, for almost all the uses of life. As for the sake of their milk and flesh to feed upon, as well as for carrying burdens in common. And which in time of war they loaded with provisions for the army, and fought upon. One of them carrying two archers with their backs to each other, the one to meet the enemy in front, the other to annoy those that pursued them. And so the Parthians made use of camels both to fight on, and to carry provisions for their soldiers.
"And of sheep two hundred and fifty thousand": Which these Hagarites kept both for food and clothing, and some of them might be now taken with them to supply their army. The Spartans carried sheep with them in their expeditions, as sacrifices to their gods. But it need not be supposed that these creatures, and those that follow, were in such large numbers with the Hagarites in the battle, but were afterwards found, partly in their camp, and partly in the places inhabited by them.
"And of asses two thousand": Used to ride on, and carry loads, and also to plough with. And in all these lay the wealth of men in those times and countries (see Job 1:1).
"And of men one hundred thousand": So that they took captive above as many more as their army consisted of.
This shows what a vast amount of animals these people had accumulated through the years. These hundred thousand men were taken captive to work as slaves for the two and one half tribes of Reuben, Gad, and the half tribe of Manasseh.
1 Chronicles 5:22 "For there fell down many slain, because the war [was] of God. And they dwelt in their steads until the captivity."
"The exile": The Assyrian deportation of 722 B.C. is meant (compare 28:16-21).
The captivity spoken of here, is the Assyrian captivity where Israel was defeated and taken captive. They won the war because God was with them.
1 Chronicles 5:23 "And the children of the half tribe of Manasseh dwelt in the land: they increased from Bashan unto Baal-hermon and Senir, and unto mount Hermon."
Not in the land of the Hagarites, but in the land of Gilead and Bashan beyond Jordan, given them by Moses. The writer, having reckoned the genealogies of some of the principal men of Reuben and Gad, proceeds to give a short account of some principal men in this half tribe.
"They increased from Bashan": Where they first settled, and extended their possessions.
"Unto Baal-hermon and Senir, and unto Mount Hermon; mountains which lay to the north of the land of Canaan, and are what geographers call Antilibanus.
Manasseh was the son of Joseph. He and Ephraim both received a portion from God. This verse shows how their land allotment grew, when they won this war. The other soldiers took captives with them back to their homes. Manasseh just extended his border to include this land.
1 Chronicles 5:24 "And these [were] the heads of the house of their fathers, even Epher, and Ishi, and Eliel, and Azriel, and Jeremiah, and Hodaviah, and Jahdiel, mighty men of valor, famous men, [and] heads of the house of their fathers."
Some of the principal men of this half tribe.
"Even Epher, and Ishi, and Eliel, and Azriel, and Jeremiah, and Hodaviah, and Jahdiel": But of none of these we read elsewhere, excepting Hepher and Azriel (Num. 26:31).
"Mighty men of valor, famous men, and heads of the house of their fathers": Men that obtained a name for their strength, courage, and valor, and military exploits. And were the chiefs of the families in this half tribe, and by whom they were denominated. So from Hepher were the family of the Hepherites, and from Azriel the family of the Azrielites, as in the place before quoted.
These heads of the tribe of Manasseh are not mentioned in another place, so they possibly do not enter into further parts of the genealogy.
1 Chronicles 5:25 "And they transgressed against the God of their fathers, and went a whoring after the gods of the people of the land, whom God destroyed before them."
The folly of Trans-Jordan Manasseh is immediately apparent: they had stupidly turned from the "God" who had given them the victory (verses 18-22). Therefore, God must, in turn, send judgment against them. That judgment would likewise take the form of warfare (verse 26).
As long as there had been an Israel, they had been unfaithful to God. It seemed, every time God helped them, it was not long until they would turn from Him to other gods. The worst part about marrying those who were not of God, was the fact that they might pick up their worship of false gods.
1 Chronicles 5:26 "And the God of Israel stirred up the spirit of Pul king of Assyria, and the spirit of Tilgath-pilneser king of Assyria, and he carried them away, even the Reubenites, and the Gadites, and the half tribe of Manasseh, and brought them unto Halah, and Habor, and Hara, and to the river Gozan, unto this day."
"Pul" and "Tilgath-pilneser" (Tiglath-pileser III of Assyria), were the same individual. (See the note on 2 Kings 15:19-20). Accordingly, the sentence should be translated, "The spirit of Pul king of Assyria, even the spirit of Tilgath-pilneser."
Notice it is God who brings this punishment on His people for their unfaithfulness. In this instance, God uses people who are not followers of God to carry out His mission. We are all God's creation, and we are all subject to His will. We are not all sons of God however. We become sons of God, when we accept the Lord as our Savior. Only believers in God are His children. The Reubenites, Gadites, and the half tribe of Manasseh were on the eastern side of the Jordan. They were some of the fiercest fighters Israel had. They were supposed to protect Israel from attack from the east. We see when God decided they were to be punished, they seemed to have no power at all. Assyria did not kill them, but took them captive as slaves. They would never be a united Israel again and come back into the land. They would be scattered forever. The town and the river mentioned were in the area of Padan-aram.
1 Chronicles Chapter 5 Questions
1. Who was the firstborn of Israel?
2. What terrible sin did he commit?
3. Who was his birthright given to?
4. Reuben's mother was _________.
5. Who did Jacob truly love?
6. What tribe would Messiah come through?
7. Who were the two sons of Joseph?
8. How many fighting men did Reuben's tribe have?
9. Where was Reuben's inheritance?
10. What does "Joel" mean?
11. What does "Shemaiah" mean?
12. Who took the census?
13. What does "Aroer" mean?
14. What kind of land did Reuben inherit?
15. Who were the Hagarites?
16. Who was Gad's mother and father?
17. "Gad" means what?
18. Jeroboam was the first king of the ______ ________.
19. Who was Jetur?
20. Who was Nephish?
21. How many camels did they take in battle (mentioned in verse 21)?
22. Who occupied the land won in this battle?
23. What did they do, that angered God?
24. Who stirred up Pul and Tilgath-pilneser against these Israelites?
25. What happened to the Reubenites, Gadites, and the half tribe of Manasseh?
26. Who are the creation of God?
27. How do we become sons of God?
Verses 1-30: The first section records the line of high priests among the "sons of Levi" (6:1-15), prior to the exile. The next section (6:16-30), records the clans of Levi, detailing seven sets of two generations and one set ("Kohath"), for 10 generations. (Numbers Chapter 3-4), fully describes how God set apart the Levites to serve Him in the tabernacle.
The section in the first 15 scriptures lists the High-Priestly lineage from Levi (6:1), through Aaron (6:3), through Eleazar (6:3-4), and through Phinehas (6:4), with whom God covenanted for a perpetual priesthood (Num. 25:11-13).
1 Chronicles 6:1 "The sons of Levi; Gershon, Kohath, and Merari."
After an account of the chief of the tribes of Judah and Simeon, of Reuben, Gad, and the half tribe of Manasseh, follows that of Levi, and his posterity. The kingdom being given to Judah, the birthright to Joseph, and the priesthood to Levi. The immediate sons of Levi were Gershon, Kohath, and Merari; (as in Gen. 46:11), from these sprung the three families of the Levites.
The name "Levi", means joined. Levi was the third son of Jacob and Leah. He is the father of the Levitical tribe that would be separated out for service to the LORD. Gershon is sometimes called Gershom. He was the founder of the Gershonites. Levi had a daughter named Jochebed who was mother of Moses, Miriam, and Aaron. Kohath was the father of Amram who was the father of Moses. Amram was the nephew of Jochebed, whom he married. Kohath founded the Kohathites. Merari was the founder of the Merarites. We must take special note of the Levites, because they will be called to the service of the LORD.
1 Chronicles 6:2 "And the sons of Kohath; Amram, Izhar, and Hebron, and Uzziel."
Given in the same order (as in Exodus 6:18).
Kohath, it seemed, was born before the twelve sons of Jacob went into Egypt. He was about twenty years younger than Joseph. Later on, the Kohathites will be called to carry the Ark and the sacred vessels. His sons were Amram, Izhar, Hebron, and Uzziel. Amram was the most prominent of the sons, because of his children, Moses, Aaron, and Miriam. Izhar was the father of the Izharites. Hebron was father of the Hebronites. Uzziel is best known as being Aaron's uncle. He founded the Uzzielites.
1 Chronicles 6:3 "And the children of Amram; Aaron, and Moses, and Miriam. The sons also of Aaron; Nadab, and Abihu, Eleazar, and Ithamar."
Readers in antiquity would have known of the godly reputations of "Aaron, Moses," and "Miriam" through the Book of Moses (Genesis through Deuteronomy). They would also have known of the ungodly reputations of certain others on the list, including "Nadab" and "Abihu" (Lev. 10:1-2).
The line of the chief priests is given (in verses 3-15 and 49-53). After the judgment of "Nadab and Abihu" (Lev. Chapter 10), the high priestly line passed through "Eleazar, Aaron's" eldest son, until the time of Eli, when it came under the control of the house of "Ithamar." The high priesthood passed back to the line of Eleazar with Zadok (1 Kings 1:7-8, 44-45; 2:26-27), where it remained (Ezek. 44:15; 48:11).
Aaron, Moses, and Miriam were Levites on their mother's side and on their father's side. Aaron was the first high priest in the tabernacle. His sons were anointed as priests to work in the tabernacle. Nadab and Abihu carried strange fire into the tabernacle, and the fire of God killed them. The strange fire many believe, was the fact they were intoxicated while serving in the tabernacle. Eleazar became high priest after Aaron, because his two older brothers were killed by God. Ithamar was in charge of the curtains, the hangings, pillars, cords, and boards. He oversaw the moving of the tabernacle from place to place. The priesthood had to come through Eleazar and Ithamar, because Nadab and Abihu had no descendants.
1 Chronicles 6:4 "Eleazar begat Phinehas, Phinehas begat Abishua,"
"Phinehas": A memorable man (Num. 25:7-13; Josh. 22:10-33; Judges 20:28; Psalm 106:30-31).
"Abishua": Only mentioned (in this chapter and Ezra 7:1-5). Josephus asserts that he it was who was succeeded in the high priesthood, not by any one of his own descendants, but by Eli, till Zadok, in the time of David. All the intervening members of the Eleazar family being private individuals. But no reliance can be placed on this assertion.
Eleazar's wife's father's name was Putiel. Phinehas was high priest for 19 years. Phinehas' action pertaining to the revolting sins of the people stayed the plague, and God promised him the priesthood would remain in his family forever. He ran a javelin through Cozbi and Zimri to stay the plague. Abishua became the fourth high priest in his father's stead.
1 Chronicles 6:5 "And Abishua begat Bukki, and Bukki begat Uzzi,"
"Bukki begat Uzzi": In whose days it is supposed that the high-priesthood was translated from Eleazar's family to Ithamar's, for some cause now unknown, in whose line it continued for some successions.
1 Chronicles 6:6 "And Uzzi begat Zerahiah, and Zerahiah begat Meraioth,"
"Uzzi": It is supposed that, in his days, the high priesthood was, for unrecorded reasons, transferred from Eleazar's family to Ithamar's, in which it continued for several generations.
1 Chronicles 6:7 "Meraioth begat Amariah, and Amariah begat Ahitub,"
All of the people listed in the verses above, were descended from Aaron through Eleazar and Phinehas. After Uzzi, the position of high priest would go to Eli of the descendants of Ithamar. It is not explained how this came about.
1 Chronicles 6:8 "And Ahitub begat Zadok, and Zadok begat Ahimaaz,"
"Zadok": By the time of David's reign, the High-Priestly line had wrongly been shifted to the sons of Ithamar as represented by Abiathar. When Abiathar sided with Adonijah rather than Solomon, Zadok became the ruling High-Priest (1 Kings 2:26-27), and restored the high-priesthood to the Levitical line through Phinehas (Num. 25:10-13).
There are two Ahitubs mentioned. One is in the lineage of Ithamar, and one in the lineage of Eleazar. I am not sure that this is not in some way speaking of the same person. Zadok seemed to be connected in both lineages as well.
1 Chronicles 6:9 "And Ahimaaz begat Azariah, and Azariah begat Johanan,"
It must, apparently, be this Azariah, and not the son of Johanan (1 Chron. 6:10), who was high priest at the dedication of Solomon's Temple. For Zadok, who lived into the reign of Solomon (1 Kings 4:4), cannot have been succeeded by a great-great-grandson. The notice (in 1 Chronicles 6:10), which is attached to the second Azariah, must, beyond a doubt, belong properly to the first.
Ahimaaz seemed to also be connected with both lines. Azariah is in the lineage from Eleazar. Johanan, is in the lineage of Eleazar.
1 Chronicles 6:10 "And Johanan begat Azariah, (he [it is] that executed the priest's office in the temple that Solomon built in Jerusalem:)"
This historical notice looks on to the days of "Solomon's temple." Some have connected this "Azariah" with (1 Kings 4:2, others with 2 Chron. 26:17).
Johanan and Azariah were priests during the reigns of Abijah and Asa. "Johanan" means God is gracious.
1 Chronicles 6:11 "And Azariah begat Amariah, and Amariah begat Ahitub,"
"Amariah": Apparently the contemporary of Jehoshaphat mentioned in (1 Chron. 19:11).
Amariah was high priest in the reign of Jehoshaphat. We discussed that Ahitub seemed to be in two lineages. In this case, it seems to be speaking of the lineage through Eleazar.
1 Chronicles 6:12 "And Ahitub begat Zadok, and Zadok begat Shallum,"
For more about 'Zadok," one of David's priests (see 2 Sam. 15:24-29 and 1 Kings 1:8, 38-45). The story of "Hilkiah," who found the Book of the Law during the reign of Josiah (is in 2 Kings Chapter 22 and 2 Chronicles Chapter 34).
There seem to be several people mentioned between Zadok and Shallum. Zadok is his great-great-grandfather.
1 Chronicles 6:13 "And Shallum begat Hilkiah, and Hilkiah begat Azariah,"
"Hilkiah": The High-Priest who rediscovered the law in Josiah's reign (ca. 622 B.C.; 2 Kings 22:8-13; 2 Chron. 34:14-21).
For the importance of "Jehozadak" looks on to the "captivity" of "Jerusalem" (in 586 B.C.), and the resultant exile of the Jews. Jehozadak's son Jeshua returned from the exile under Zerubbabel (Ezra 3:2; Neh. 12:26).
Hilkiah and Azariah were popular names, and given several times in these lineages. The Hilkiah, mentioned here, was high priest in the time of Josiah.
1 Chronicles 6:14 "And Azariah begat Seraiah, and Seraiah begat Jehozadak,"
"Seraiah": The High-Priest who was executed by the Babylonians after their occupation of Jerusalem (ca. 586 B.C.; 2 Kings 25:18-21).
"Jehozadak": (a.k.a. Jozadak). The father of Jeshua, the first High-Priest of the return (Ezra 3:2; 5:2).
1 Chronicles 6:15 "And Jehozadak went [into captivity], when the LORD carried away Judah and Jerusalem by the hand of Nebuchadnezzar."
"Jehozadak": He did not share the violent end of his father, nor did he attain his father's high priest office, but lived to the end a captive. This name occurs in Haggai and Zechariah. It is the same in the Hebrew as here, though the English in the Authorized Version is Josedech. Where it occurs in Ezra and Nehemiah, the shorter form of Jozadak is found in the Hebrew as in the Authorized Version.
Seraiah here, was High Priest during the reign of Zedekiah. "Seraiah" means Jehovah has prevailed. He was sent as a prisoner to Nebuchadnezzar, who killed him. Jehozadak was carried to Babylon as a prisoner. It is not known whether he ever acted as High Priest or not. He probably died in Babylon. Joshua is mentioned in Haggai as the High Priest after the exile.
Verses 16-30: The sons of Levi (6:16-19), and their families (6:20-30), are given here.
1 Chronicles 6:16 "The sons of Levi; Gershom, Kohath, and Merari."
Which is repeated from (1 Chron. 6:1), for the sake of their posterity, whose names are given in the three following verses, in the same manner as in (Exodus 6:17).
This is repeating the first verse of this lesson. Gershom, Kohath, and Merari were the beginning of the three divisions of the Levitical tribe. All are to serve the LORD in some capacity.
1 Chronicles 6:17 "And these [be] the names of the sons of Gershom; Libni, and Shimei."
"Libni and Shimei" (Exodus 6:17). Libni is called Laadan (R.V. "Ladan") in 1 Chron. 23:7; 26:21.
1 Chronicles 6:18 "And the sons of Kohath [were], Amram, and Izhar, and Hebron, and Uzziel."
"And the sons": Etc. This verse is a repetition of (1 Chronicles 6:2).
1 Chronicles 6:19 "The sons of Merari; Mahli, and Mushi. And these [are] the families of the Levites according to their fathers."
In the lesson, we have been primarily dealing with the descendants of Kohath, who were the priests and High Priests. Merari was probably born just before the migration of Jacob's family to Egypt. He was the head of the third division of the Levites.
1 Chronicles 6:20-21 "Of Gershom; Libni his son, Jahath his son, Zimmah his son," "Joah his son, Iddo his son, Zerah his son, Jeaterai his son."
Whose genealogy runs thus, Jahath, called Jehiel (1 Chron. 23:8). Zimmah, between whom was Shimei (1 Chron. 6:42). Joah, the same with Ethan (1 Chron. 6:42). Iddo, called Adaiah (1 Chron. 6:41). Zerah, Jeaterai, whose name was also Ethni (1 Chron. 6:41), the posterity of Shimei, the brother of Libni, are omitted.
This goes back to pick up the lineage of Gershom. Another name for Libni is Laadan. He was father of the Libnites. His brother was Shimi, the father of the Shimites. Zimmah is probably the same as Shimei. Joah probably, is the one who assisted Hezekiah in the restoration of the temple worship. He is called Ethan (in verse 42). Iddo is also called Adaiah. "Zerah" means dawning, rising, or shining. Jeaterai is the same as Ethni.
1 Chronicles 6:22-24 "The sons of Kohath; Amminadab his son, Korah his son, Assir his son," "Elkanah his son, and Ebiasaph his son, and Assir his son," "Tahath his son, Uriel his son, Uzziah his son, and Shaul his son."
Amminadab, the same with Izhar (1 Chron. 6:2), the posterity of his brethren, Amram, Hebron, and Uzziel, are omitted. And his genealogy is carried to a considerable length, for the sake of Samuel the prophet, who sprang from him. It stands thus, Korah, Assir, Elkanah, Ebiasaph, Assir, Tahath, Uriel, called Zephaniah (1 Chron. 6:36). Uzziah, the same with Azariah (1 Chron. 6:36). Shaul, whose name is Joel (1 Chron. 6:36). Then through the sons of Elkanah, before mentioned, Amasai, Ahimoth, called Mahath (1 Chron. 6:35), another Elkanah, Zophai, or Zuph, (1 Chron. 6:35). Nahath, the same with Toah (1 Chron. 6:34), and Tohu (1 Sam. 1:1), Eliab, called Eliel (1 Chron. 6:34), and Elihu (1 Sam. 1:1), Jeroham, another Elkanah, the father of Samuel the prophet, whose firstborn was Vashni, and whose name also was Joel (1 Chron. 6:33). And so here it is read in the Syriac and Arabic versions. And his second son Abiah.
Amminadab is not mentioned in the list of the four sons of Kohath earlier in this lesson. Many scholars believe that Amminadab is the same as Izhar. Korah is probably the same one that was with Dathan and Abiram against Moses, because he was not called to the priesthood. "Assir" means prisoner. Nothing else is known of him.
Verses 25-28 (see the note on 1 Sam. 1:1).
1 Chronicles 6:25 "And the sons of Elkanah; Amasai, and Ahimoth."
"And the sons of Elkanah": Amasai. It is natural to identify the Elkanah (of 1 Chron. 6:36), with this one. The posterity of both are so nearly the same; otherwise we might have taken the present Elkanah for the person mentioned in (1 Chron. 6:23).
"Verses 26-27": Samuel, a Levite, by exceptional, divine direction, offered priestly sacrifices (1 Sam. 7:9; 10:8, 11, 14-15). The fact that Elkanah was from Ephraim (1 Sam. 1:1) indicates where he lived, not his family history (Num. 35:6-8).
1 Chronicles 6:26 "[As for] Elkanah: the sons of Elkanah; Zophai his son, and Nahath his son,"
"As for Elkanah": This was another Elkanah, son or grandson of the former Elkanah, and either the son or brother of Ahimoth, last mentioned, or of Amasai.
"Nahath his son": Called also Toah (1 Chron. 6:34), and Tohu, (1 Sam. 1:1). The Elkanah mentioned in the next verse was the father of the Prophet Samuel, whose name therefore follows.
1 Chronicles 6:27 "Eliab his son, Jeroham his son, Elkanah his son."
Eliab, called Eliel (1 Chron. 6:34).
1 Chronicles 6:28 "And the sons of Samuel; the firstborn Vashni, and Abiah."
The sons of Samuel are here named Vashni and Abiah. The first-born is called Joel (1 Sam. 8:2); and this name is given to him in (1 Chron. 6:33). It is now generally thought by the best critics that, through an error of the copyists, an omission has been made of the oldest son's name. And that Vashni, which is not the name of a person, merely signifies "and the second." This critical correction of the text makes all clear, as well as consistent with other passages relating to the family of Samuel.
Tahath was a Koathite. His descendants would lead to Samuel. Uriel and Zephaniah seem to be the same person. Uzziah was born about 1300 B.C. Shaul was the founder of the Shaulites. There is very little known of the rest of these all the way to Samuel. This Samuel is the son of Hannah. She prayed for a son, and loaned him to the LORD all the days of his life. Eli raised him in the service of the LORD. We read (in 1 Samuel 8:1-2), that Samuel's first son was named Joel. It appears then, that Joel and Vashni are the same person. "Vashni" means strong. "Joel" means Jehovah is God. One of the names could have been a title. (1 Samuel 8:1), says that Samuel made his sons judges. They were evil judges and God gave the people king Saul to judge them, instead of judges.
1 Chronicles 6:29-30 "The sons of Merari; Mahli, Libni his son, Shimei his son, Uzza his son," "Shimea his son, Haggiah his son, Asaiah his son."
Merari's son, Mushi, is not mentioned here. Those listed above are of his son, Merari. (In verses 44 through 47), we will read of them.
The posterity of his brother Mushi are omitted; his genealogy is drawn thus, Libni, Shimei, Uzza, Shimea, Haggiah, Asaiah.
Verses 31-48: The importance of organized music in the temple worship of Israel is underscored in the roster of "Levites" who served there. Particularly prominent were "Heman" (verse 33; compare 16:41), the Kohathite. "Asaph" (verse 39; compare 16:37; Psalms Chapters 50, 73-83), the Gershomite. And "Ethan" (verse 44, probably the Jeduthun of 16:41-42; compare 2 Chron. 35:15; Neh. 11:17), the Merarite. Apparently, each headed a temple choir, that of Herman being placed in the center. Each headed a family of singers and musicians (15:16-24; 16:4-43; 25:1). In David's time, some four thousand Levites were so designated for the temple services (23:5).
Verses 31-48: The Levitical musicians are listed as they relate to:
(1) Kohath and Heman (6:33-38);
(2) Gershon and Asaph (6:39-43); and
(3) Merari and Ethan (6:44-47).
1 Chronicles 6:31 "And these [are they] whom David set over the service of song in the house of the LORD, after that the ark had rest."
Who follow; the account of whom begins (1 Chron. 6:33).
"Whom David set over the service of the song in the house of the Lord": Whom he appointed chief musicians, and masters of the chorus, to manage and conduct that part of divine service in the sanctuary, singing the praises of God, both with vocal and instrumental music.
"After the Ark had rest": Which was when it was brought from the house of Obed-edom to the city of David, and was placed in a tabernacle he provided for it (2 Sam. 6:12), where it remained until the temple was built. When and which was the only time it was removed, whereas before it had been removed from place to place, and so till now had no rest. Though some understand this of the ceasing or silence of the oracle over the Ark, which was neither consulted by Solomon and his successors, nor any of the high priests afterwards.
1 Chronicles 6:32 "And they ministered before the dwelling place of the tabernacle of the congregation with singing, until Solomon had built the house of the LORD in Jerusalem: and [then] they waited on their office according to their order."
Psalms, hymns, and spiritual songs; this service they performed before the Ark, which was in a tent or tabernacle David pitched for it. And which the Targum here calls the tabernacle of time, or a temporary tabernacle.
"Until Solomon had built the house of the Lord in Jerusalem": The temple there.
"And then they waited on their office according to their order": Performed it in the manner prescribed by David (see 1 Chron. 25:1).
This answers the question of whether we should have a choir in our churches or not. We see that in the Levitical tribe (ministers in the things of the LORD), there were set aside people who ministered in song. I have always believed that really beautiful hymns prepare the soul to receive the message of the preacher. This singing was praise unto the LORD for the presence of the LORD. God inhabits the praises of His people.
1 Chronicles 6:33 "And these [are] they that waited with their children. Of the sons of the Kohathites: Heman a singer, the son of Joel, the son of Shemuel,"
They and their posterity, who officiated in the service of singing psalms in the sanctuary: the three heads of them were of the three families of the Levites, as follow.
"Of the sons of the Kohathites, Heman a singer; the chief of the singers, and who composed psalms and hymns, which are in the book of Psalms.
"The son of Joel, the son of Shemuel": Or Samuel. This Heman was grandson of Samuel the prophet; for whose sake, his genealogy is traced up to Jacob or Israel in the following verses. And stands thus; after Samuel, Elkanah, Jeroham, Eliel, Toah, Zuph, Elkanah, Mahath, Amasai, Elkanah, Joel, Azariah, Zephaniah, Tahath, Assir, Ebiasaph, Korah, Izhar, Kohath, Levi, Israel.
1 Chronicles 6:34 "The son of Elkanah, the son of Jeroham, the son of Eliel, the son of Toah,"
The succeeding names, Jeroham and Elkanah (1 Chron. 6:27), agree with those (in 1 Chron. 6:34); but between the clauses "Elkanah his son" (1 Chron. 6:27), and "and the sons of Samuel" (1 Chron. 6:28), the connecting link (1 Chron. 6:33), is again wanting.
1 Chronicles 6:35 "The son of Zuph, the son of Elkanah, the son of Mahath, the son of Amasai,"
If however, we compare the genealogy of Heman, we find there (1 Chron. 6:35-36), a list of the descendants of Joel in an ascending line. Thus, Elkanah, Amasai, Mahath, Elkanah, Zuph; from which it would seem to follow that our Elkanah is the son of Joel mentioned in (1 Chron. 6:36). For Ahimoth may be without difficulty considered to be another form of the name Mahath. This conclusion would be assured if only the beginning of (1 Chron. 6:26), were in harmony with it. In this verse, indeed, as we read what is written, may be without difficulty taken to mean that Elkanah was the son of Ahimoth. Just as in (1 Chron. 6:20), Elkanah is introduced as son of Mahath.
1 Chronicles 6:36 "The son of Elkanah, the son of Joel, the son of Azariah, the son of Zephaniah,"
It is at once suggested that this Elkanah was the brother of the Abiasaph mentioned in (1 Chron. 6:15). If, however, we compare the genealogy of Heman, we find there (1 Chron. 6:35-36) a list of the descendants of Joel in an ascending line, thus, Elkanah, Amasai, Mahath, Elkanah, Zuph; from which it would seem to follow that our Elkanah is the son of Joel mentioned in (1 Chron. 6:36), for Ahimoth may be without difficulty considered to be another form of the name Mahath.
1 Chronicles 6:37 "The son of Tahath, the son of Assir, the son of Ebiasaph, the son of Korah,"
The son of Korah, the son of Izhar (1 Chron. 6:22).
1 Chronicles 6:38 "The son of Izhar, the son of Kohath, the son of Levi, the son of Israel."
Let me stop for a moment here in the giving of these names, and say that their ministry in the church was in song and music. Some played the instruments and some sang. We should enter God's house with thanksgiving in our hearts. Notice that the music was their call from God. The most welcome sound coming from our churches, as we enter the door, should be soft, spiritual music.
1 Chronicles 6:39 "And his brother Asaph, who stood on his right hand, [even] Asaph the son of Berachiah, the son of Shimea,"
This lengthy list of temple musicians shows the value placed on the role of music in worship. "Asaph" sounded the bronze cymbals when the Ark of the Covenant arrived in Jerusalem (15:19), and also wrote Psalms (chapters 50; 73-83).
1 Chronicles 6:40-44 "The son of Michael, the son of Baaseiah, the son of Malchiah," "The son of Ethni, the son of Zerah, the son of Adaiah," "The son of Ethan, the son of Zimmah, the son of Shimei," "The son of Jahath, the son of Gershom, the son of Levi." "And their brethren the sons of Merari [stood] on the left hand: Ethan the son of Kishi, the son of Abdi, the son of Malluch,"
Who were the brethren of the Kohathites and Gershonites, descending from the same ancestor Levi: stood on the left hand": That is, of Heman (see 1 Chron. 6:39), the chief of whom was Ethan, sometimes called Jeduthun (1 Chron. 16:41). And often in the book of Psalms; his genealogy is traced up to Levi thus; Kishi, called Kushaiah (1 Chron. 15:17), Abdi, Malluch, Hashabiah, Amaziah, Hilkiah, Amzi, Bani, Shamer, Mahli, Mushi, Merari, and Levi.
1 Chronicles 6:45-47 "The son of Hashabiah, the son of Amaziah, the son of Hilkiah," "The son of Amzi, the son of Bani, the son of Shamer," "The son of Mahli, the son of Mushi, the son of Merari, the son of Levi."
In all of these names of people involved in the music and the singing in the church, we find many of the names that are mentioned in the Psalms of David. David addressed many of his Psalms to these very singers. In the next lesson, we will deal with the family of the priests. God calls each person to minister in his own calling. We must bear in mind that all of the Levites served God in some capacity. Each had their own expertise. It seemed that in particular, the family of Merari was musically inclined.
1 Chronicles
Chapter 6 Questions
1. Who were the sons of Levi?
2. What does "Levi" mean?
3. Who was the mother of Moses?
4. Who was the father of Moses?
5. Who were the sons of Kohath?
6. What will be the service of the Kohathites to the LORD?
7. Who were the children of Amram?
8. Who was the first high priest in the tabernacle?
9. What happened to Nadab and Abihu?
10. Who became high priest after Aaron?
11. Who was the son of Eleazar?
12. How long was he High Priest?
13. What is Phinehas remembered for, especially?
14. After Uzzi, who would become High Priest?
15. Who was he descended from?
16. Hilkiah was High Priest in the time of _________.
17. What happened to Seraiah?
18. What happened to Jehozadak?
19. What was the call of the LORD on the descendants of Kohath?
20. Another name for Libni is __________.
21. Who assisted Hezekiah in restoring worship in the temple?
22. What do many scholars believe about Amminadab?
23. Why did Korah join with Dathan and Abiram against Moses?
24. Tahath's descendants led to _________.
25. Who was Samuel?
26. Who seems to be the same person as Vashni?
27. What does "Vashni" mean?
28. What does "Joel" mean?
29. What kind of sons were Samuel's?
30. Which Scriptures answer the question of whether there should be a choir in the church, or not?
31. What has the author always believed about beautiful hymns?
32. We should enter God's house with _______________ in our heart.
33. Where else, in the Bible, are these singers' names mentioned?
1 Chronicles 6:48 "Their brethren also the Levites [were] appointed unto all manner of service of the tabernacle of the house of God."
Who were not skilled in singing, and employed in that service, even the rest of the Kohathites, Gershonites, and Merarites.
"Were appointed unto all manner of service of the tabernacle of the house of God;" Some were porters at the gates. Others had the care of the vessels; others slew the beasts for sacrifices, flayed them, and cut them up, and brought the pieces to the altar of burnt offerings, for the priests to offer.
We have just finished studying about the Levitical tribe, who had been called into the ministry of music and singing. Just as in a modern church, there are ministers called to do a specific thing, as there are those of the Levitical tribe called to do specific things. All are chosen of God for their specific ministry. The tabernacle was a very complicated operation. Every little thing had to be observed. There could be no changes made by the people ministering. They were to function in their roles exactly the way the LORD would have them to.
Verses 49-53: This is a repeat of the High-Priestly line enumerated (in 6:4-8 through Zadok). This repeated genealogy could possibly point to the Zadokian high-priesthood for the temple in the Millennium (Ezek. 40:46; 43:19; 44:15; 48:11).
1 Chronicles 6:49 "But Aaron and his sons offered upon the altar of the burnt offering, and on the altar of incense, [and were appointed] for all the work of the [place] most holy, and to make an atonement for Israel, according to all that Moses the servant of God had commanded."
Those that descended from him, though of the same tribe of Levi were all priests.
"And they offered upon the altar of burnt offerings": The daily sacrifice, and all the offerings of the people brought to them.
"And on the altar of incense": They burnt incense night and morning: and were appointed:
"For all the work of the place most holy": Such as were High Priests of the line of Eleazar, whose work it was to go into the most holy place once a year.
"To make atonement for all Israel, according to all that Moses the servant of God commanded": (In Leviticus 16:1), we see; and on mention of this, a list of the High Priests from Aaron. In the line of Eleazar, is given, to the times of Solomon, in the four following verses, just in the same order as in (1 Chron. 6:4).
Aaron, and his descendants were to be the priests and High Priest of the LORD. Their task was of a very serious nature. The High Priest was to represent the people to God, and represent God to the people. The great High Priest of all believers is the Lord Jesus Christ. He represents us to God, and He represents God to us. The office of High Priest was the most important calling. Jesus fulfills that for us. He is the head of the church. We read in Leviticus, the detailed instructions on how each of the functions of their ministry was to be carried out. The following Scripture is just one of many.
Leviticus 1:8 "And the priests, Aaron's sons, shall lay the parts, the head, and the fat, in order upon the wood that [is] on the fire which [is] upon the altar:"
We see that the High Priest in this case, Aaron, was the only one to enter the Most Holy Place. The priests could minister in other areas in the tabernacle.
1 Chronicles 6:50 "And these [are] the sons of Aaron; Eleazar his son, Phinehas his son, Abishua his son,"
"These are the sons of Aaron": Having mentioned the work of the High Priests, he here briefly rehearsed the names of the persons who successively performed it.
The two first sons of Aaron were killed by the LORD, when they offered strange fire. They are omitted in the verse above. Eleazar was the next High Priest after Aaron. Phinehas was the third High Priest. We spoke more of him in the previous lesson. Abishua became the fourth High Priest in Israel. "Abishua" means father of salvation.
1 Chronicles 6:51-53 "Bukki his son, Uzzi his son, Zerahiah his son," "Meraioth his son, Amariah his son, Ahitub his son," "Zadok his son, Ahimaaz his son."
After Uzzi, Eli becomes High Priest. In Zadok, the high priesthood would come back to the lineage of Phinehas.
Verses 54-81; This section rehearses the 48 cities given to the Levites instead of a section of land (Num. 35:1-8; Joshua 21:1-42), which signals God's intention for the Jewish nation to have a priesthood and future in the land first given to Abraham (Gen. 12:1-3).
1 Chronicles 6:54 "Now these [are] their dwelling places throughout their castles in their coasts, of the sons of Aaron, of the families of the Kohathites: for theirs was the lot."
"Aaron" and his family, along with other Levites, did not possess a specific "territory" like the other tribes; rather, they lived on land throughout Israel to serve as priests for all the people (Joshua Chapter 21).
For the cities assigned to the Levites (see the note on Joshua 21:2-3).
The Levites' inheritance was the LORD. They received cities to dwell in. They were called Levitical cities. (In Num. Chapter 35:1-8), we see this in detail. Turn there and read of their dwelling places. "Castles" is taken from a word that means fortress, habitation, or palace. Castle, then is not speaking of a place of luxury. It is speaking of a nice place to live. The Levites were well cared for by their people they ministered to.
1 Chronicles 6:55 "And they gave them Hebron in the land of Judah, and the suburbs thereof round about it."
Closely answering to (Joshua 21:11-12).
"Hebron": Joshua, "the city of Arba, the father of the Anak, that is, Hebron."
"In the land of Judah": Joshua, "hill-country" (har for ha'areç).
"Suburbs": The Hebrew migrashîm, pastures or commons, as opposed to arable land (Authorized Version, "fields;" Heb., sadeh).
(Numbers 35:3-5), defines the extent of the Levitical domain round the cities where they dwelt.
Hebron is a town in the mountains of Judah. It was located between Beer-sheba and Jerusalem. The suburbs were for their gardens and their animals.
1 Chronicles 6:56 "But the fields of the city, and the villages thereof, they gave to Caleb the son of Jephunneh."
"To Caleb the son of Jephunneh": Joshua adds "as his possession."
Caleb's father, Jephunneh, was a Kenezite. This is the same Caleb who brought back the good report, when he searched out the Promised Land. Moses gave him this land for his faith in God, when ten of the spies doubted. This was a choice area.
1 Chronicles 6:57 "And to the sons of Aaron they gave the cities of Judah, [namely], Hebron, [the city] of refuge, and Libnah with her suburbs, and Jattir, and Eshtemoa, with their suburbs,"
God told His people to establish "cities of refuge," where a person could go for safe haven after accidentally killing someone (Num. Chapter 35).
The tabernacle's final resting place would be Jerusalem. It would be appropriate for those who would work directly in service in the tabernacle to live in and near Jerusalem. Hebron is located 20 miles out of Jerusalem. The city of refuge was a place for those who had accidentally killed someone, to go. Libnah is also located near Jerusalem. It became a Levitical city when it was taken by Joshua. Jattir was visited often by King David. Eshtemoa is located south of Hebron. Ishbah was said to be the father of Eshtemoa.
1 Chronicles 6:58 "And Hilen with her suburbs, Debir with her suburbs,"
"Hilen": Holon, which twice occurs (in Joshua 15:51; 21:15), is a more natural form.
"Debir" Oracle, the inmost sanctuary; anciently, Kirjath-sepher (Book Town).
Hilen is probably the same as Holon. Debir was a highland city of Judah, 12 miles southwest of Hebron.
1 Chronicles 6:59 "And Ashan with her suburbs, and Beth-shemesh with her suburbs:"
"Ashan": (smoke); in Joshua, Ain (fountain). The place may have had both names, from a fountain rising like a column of smoke. "Juttah and her pastures" has fallen out here (Joshua 21:16). At the end of the verse Joshua adds, "Nine cities out of these two tribes," viz., Judah and Simeon.
Ashan is referred to by Ain as well. It probably lay north-west of Beer-sheba. Beth-shemesh was where the Ark was returned to Israel. It is also the place where thousands were killed for looking into the Ark. It was located in a valley on the north boundary of Judah.
1 Chronicles 6:60 "And out of the tribe of Benjamin; Geba with her suburbs, and Alemeth with her suburbs, and Anathoth with her suburbs. All their cities throughout their families [were] thirteen cities."
"Gibeon and her pastures" is omitted; probably an oversight, due to the similarity of sound and form between Gibeon and Geba. Alemeth and Almôn are each valid formations, and perhaps represent an older and younger name of the place.
"Thirteen cities": The list in its present shape contains eleven. This proves that Juttah and Gibeon should be restored to the text.
The cities in the verses prior to this one, were from Judah. Now we are dealing with the cities in the area of Benjamin. Geba is north of Jerusalem. Alemeth is not mentioned further. Anathoth was a city of refuge, as well as being a Levitical city. It is the birthplace of Jeremiah. It was overlooking the Jordan and the north part of the Dead Sea. It was 3 miles northeast of Jerusalem. The thirteen cities of the Levites were surrounding Jerusalem, where the priests and high priest served the LORD.
1 Chronicles 6:61 "And unto the sons of Kohath, [which were] left of the family of that tribe, [were cities given] out of the half tribe, [namely, out of] the half [tribe] of Manasseh, by lot, ten cities."
See the note about "lots" (in 1 Chron. 24:5).
Not all of the family of Kohath were priests and High Priest. This is speaking of the rest of the family, who were not ministering on a daily basis as high priest or priests. It was not as necessary for them to be extremely close to Jerusalem. Ten cities out of the half tribe of Manasseh were given to the families of Kohath.
1 Chronicles 6:62 "And to the sons of Gershom throughout their families out of the tribe of Issachar, and out of the tribe of Asher, and out of the tribe of Naphtali, and out of the tribe of Manasseh in Bashan, thirteen cities."
Gershom (Joshua is Gershon).
"Throughout their families": I.e., with regard to, after their clans (so 1 Chron. 6:63).
In (1 Chron. 6:60), "throughout their families" represents Hebrew in their clans.
"Tribe of Manasseh in Bashan": Joshua, "half-tribe."
These were still Levites and they did not get land inheritance. They served the LORD, but not in the same capacity as Aaron's family. Gershom's inheritance of 13 cities was located in the land allotted to Issachar, Asher, Naphtali, and the other half tribe of Manasseh.
1 Chronicles 6:63 "Unto the sons of Merari [were given] by lot, throughout their families, out of the tribe of Reuben, and out of the tribe of Gad, and out of the tribe of Zebulun, twelve cities."
This verse is word for word the same as (Joshua 21:7), omitting the one term "by lot."
There is a little addition in this verse. The city each family received to live in was chosen by lot. This is still speaking of Levites. We learned earlier, that many of these Levites were singers and musicians for the LORD. The cities in the land belonging to Reuben and Gad were east of the Jordan. Zebulun was west of the Jordan. The families of Merari received 12 cities.
1 Chronicles 6:64 "And the children of Israel gave to the Levites [these] cities with their suburbs."
"So the sons of Israel gave to the Levites the cities and their pastures. And they gave by the lot, out of the tribe of the sons of Judah, and out of the tribe of the sons of Simeon, and out of the tribe of the sons of Benjamin, those cities which are called by names." Named, that is, in the list of (1Chron. 6:55-60), above. This is clearly a summing up of the whole account so far. The eleven tribes have all been mentioned in (1 Chron. 6:61-65).
1 Chronicles 6:65 "And they gave by lot out of the tribe of the children of Judah, and out of the tribe of the children of Simeon, and out of the tribe of the children of Benjamin, these cities, which are called by [their] names."
They gave, to wit, to those Levites of the family of Kohath who were priests, as appears both by (1 Chron. 6:57), etc. Where the cities given to the Aaronites are said to be taken out of the tribes here named, even out of Judah, under which Simeon is comprehended, because his lot lay within that of Judah, and Benjamin; and by the next verse. Where the other Kohathites who were not priests are called the residue of the families of the sons of Kohath, by way of distinction from those of them to whom this (1 Chron. 6:65), relates.
"Which are called by their names": Which are expressed by their names above, (1 Chron. 6:57).
1 Chronicles 6:66 "And [the residue] of the families of the sons of Kohath had cities of their coasts out of the tribe of Ephraim."
"And the residue of the families": The Hebrew text can hardly mean this; and (Joshua 21:20), shows that it is incorrect. The original text must have been, "And to the families of the sons of Kohath: and the cities of their border were of the tribe of Ephraim." The construction breaks off, and a new start is made by the words "and the cities," etc. The verse is abridged as compared with Joshua.
Those who had not been allotted a city in the other tribes' land would have cities in Ephraim. This is speaking of the scattered remnant.
1 Chronicles 6:67 "And they gave unto them, [of] the cities of refuge, Shechem in mount Ephraim with her suburbs; [they gave] also Gezer with her suburbs,"
The correct version of the Hebrew text is, "And they gave unto them the cities of refuge, Shechem and her pastures, in the hill-country of Ephraim; and Gezer and her pastures." Perhaps (both here and in 1 Chronicles 6:57 above) "city" ('iyr), and not "cities" ('arey), is the original reading. We have already noticed many indications of textual corruption in this and the former section. Gezer was not a city of refuge (see 1 Chron. 6:57). Joshua 21:21 has the singular.
1 Chronicles 6:68 "And Jokmeam with her suburbs, and Beth-horon with her suburbs,"
"Jokmeam": Joshua has Kibzaim, a name omitted by the LXX. Jokmeam is probably right. The other might easily be a misreading of it, owing to confusion of similar letters. The site is unknown. The four cities of (1 Chron. 6:67-68), lay in Ephraim. Beth-horon, Gibeon, and Aijalon, the scenes of the great and providentially determined overthrow of the five kings of the Amorites, were appropriately assigned to the sacred tribe of Levi.
1 Chronicles 6:69 "And Aijalon with her suburbs, and Gath-rimmon with her suburbs:"
"Aijalon with her suburbs" (Joshua 21:23-24). "And out of the tribe of Dan, Eltekeh and her pastures, Gibbethon and her pastures, Aijalon and her pastures, Gath-rimmon and her pastures; four cities." Clearly there is a lacuna in our text between (1 Chron. 6:68-69). It has been supposed that the chronicler omits mention of the tribe of Dan, here and elsewhere, owing to a religious prejudice, because of the illicit form of worship of which the city Dan was the center. It is more likely that such omissions are not chargeable to the chronicler, but either to the imperfection of his sources, or to the carelessness, and perhaps malpractice, of his copyists and editors.
1 Chronicles 6:70 "And out of the half tribe of Manasseh; Aner with her suburbs, and Bileam with her suburbs, for the family of the remnant of the sons of Kohath."
"Aner ... Bileam" (Joshua 21:25 reads "Taa-nach; see Joshua 17:11), and Gath-rimmon." The latter is a mere repetition from the preceding verse. Bileam is a man's name, being the Hebrew spelling of Balaam. It should be Ibleam (Joshua 17:11). So the LXX. Aner (Gen. 14:13), is also a man, one of Abraham's allies. Taanach is probably right, the last three letters of the Hebrew word closely resembling those of Aner.
"For the family": Better, unto the family of the sons of Kohath who were left. This depends on the idea of giving (1 Chron. 6:67). The phrase is a sort of subscription to the whole list of (1 Chron. 6:67-70). For "family" the plural should be read, as in (Joshua 21:26).
The cities of refuge had to be scattered through the land of the 12 tribes, because they had to be in easy running distance for the manslayer. This was a place of safety for one who had accidentally killed someone to run, until they could have a trial. All of the cities listed above, were on the western side of the Jordan River.
1 Chronicles 6:71 "Unto the sons of Gershom [were given] out of the family of the half tribe of Manasseh, Golan in Bashan with her suburbs, and Ashtaroth with her suburbs:"
"To the sons of Gershom": Supply, "they gave" (from 1 Chron. 6:67).
"Golan in Bashan": (compare the classical Gaulanitis, a district east of the Sea of Galilee), was a city of refuge, like Hebron and Shechem.
"Ashtaroth": Images of Ashtoreth (Astarte, queen of heaven); a name like Anathoth (1 Chron. 6:60), which means "images of Anath," or Anatum, the consort of Anurn (the sky). The two cities must have been ancient seats of the worship of Ashtoreth and Anath. The names still survive in Tell-Ashtereh and Anâta. Joshua reads Be'eshterah, perhaps a popular pronunciation of Beth-Ashterah (house of Ashtoreth).
Golan, and Ashtaroth were both of the half tribe of Manasseh east of the Jordan. Bezer of the tribe of Reuben and Ramoth, a city of Gad, were also places of refuge on the eastern side of the Jordan. There was said to be but three, so perhaps two of the cities given are actually one city. It appears that other Scriptures do not mention Ashtaroth.
Deuteronomy 4:43 "[Namely], Bezer in the wilderness, in the plain country, of the Reubenites; and Ramoth in Gilead, of the Gadites; and Golan in Bashan, of the Manassites."
1 Chronicles 6:72 "And out of the tribe of Issachar; Kedesh with her suburbs, Daberath with her suburbs,"
"Kedesh": Read Kishon (Joshua 21:28).
"Daberath": The modern Dabûriyeh at the foot of Mount Tabor.
This Kedesh is, possibly, the same as Kishon (in Joshua 21:28). Daberath was west of mount Tabor.
1 Chronicles 6:73 "And Ramoth with her suburbs, and Anem with her suburbs:"
"Ramoth": Jarmuth (in Joshua 21:29).
"Anem": Read En-gannim (with Joshua 21:29). Probably the modern large village of Jenîn on the edge of the plain of Esdrelon. Anem is probably the same as Engannim. They are all from the tribe of Issachar.
1 Chronicles 6:74 "And out of the tribe of Asher; Mashal with her suburbs, and Abdon with her suburbs,"
"Mashal": Mishal (Joshua 21:30).
Mashal is the same as Mishal. Abdon is the same in Joshua.
1 Chronicles 6:75 "And Hukok with her suburbs, and Rehob with her suburbs:"
"Hukok": Read Helkath with (Joshua 21:31; compare Joshua 19:25).
Rehob is the same as Joshua.
1 Chronicles 6:76 "And out of the tribe of Naphtali; Kedesh in Galilee with her suburbs, and Hammon with her suburbs, and Kirjathaim with her suburbs."
"Kedesh in Galilee": Called Kedesh-naphtali (in Judges 4:6). It is the modern Kedes, situated on a lofty plateau overlooking the waters of Ḥûleh (Merom). It was a city of refuge (Joshua 21:32).
"Hammon ... Kirjathaim": In (Joshua 21:32), Hammoth-dor and Kartan.
1 Chronicles 6:77 "Unto the rest of the children of Merari [were given] out of the tribe of Zebulun, Rimmon with her suburbs, Tabor with her suburbs:"
Rather, "Unto the rest the children of Merari", that is to say, "unto the remainder of the Levites, who were descendants of Merari": The two other branches, the Kohathites and the Gershomites, having been treated of previously.
Joshua 21:34-35 "And unto the families of the children of Merari, the rest of the Levites, out of the tribe of Zebulun, Jokneam with her suburbs, and Kartah with her suburbs," "Dimnah with her suburbs, Nahalal with her suburbs; four cities."
1 Chronicles 6:78 "And on the other side Jordan by Jericho, on the east side of Jordan, [were given them] out of the tribe of Reuben, Bezer in the wilderness with her suburbs, and Jahzah with her suburbs,"
"By Jericho": The crossing-place of the Jordan nearest to Reuben was at Jericho. For the phrase, Jordan by Jericho (compare Joshua 16:1).
"In the wilderness": Further defined by the addition in the table-land (Deut. 4:43, R.V. manuscripts). Bezer was among the high pasture lands of Reuben. It was a city of refuge.
"Jahzah": Also called Jahaz (Compare Judges 11:20; Isa. 15:4).
Bezer, we mentioned earlier in this lesson. These other cities are in addition to the three cities mentioned in Deuteronomy. There was only one city of refuge from the tribe of Reuben mentioned in Deuteronomy.
1 Chronicles 6:79 "Kedemoth also with her suburbs, and Mephaath with her suburbs:"
The two names of this verse, with the two of the preceding, i.e. all the four names of the cities of Reuben, are absent from their proper place in the list (in Joshua 21). In the Hebrew Textus Receptus and the Vulgate, though found (in Joshua 13:18).
1 Chronicles 6:80 "And out of the tribe of Gad; Ramoth in Gilead with her suburbs, and Mahanaim with her suburbs,"
"Ramoth in Gilead": A city of refuge (Joshua 21:38; see 1 Kings 22:3; 2 Kings 9:1). Ramoth is the only one of these cities mentioned in Deuteronomy.
"Mahanaim" (see Genesis 32:2).
1 Chronicles 6:81 "And Heshbon with her suburbs, and Jazer with her suburbs."
"Heshbon" (Num. 21:25-26; Isa. 15:4).
"Jazer" (Num. 21:32 (Revised Version); Isa. 16:8).
1 Chronicles Chapter 6 Continued Questions
1. How does verse 1 relate to our modern churches?
2. What tribe were all who ministered in the tabernacle from?
3. What family was chosen out of the Levites to offer offerings upon the altar?
4. They were to be the ________ and _______ _________ in the tabernacle.
5. Who is the great High Priest?
6. Who were Aaron's sons?
7. What happened to the first two sons of Aaron?
8. What does "Abishua mean?
9. After Uzzi, who became high priest?
10. What was the inheritance of the Levites?
11. Where can we find out more about the dwelling places of the Levites?
12. Hebron is a town in the mountains of _________.
13. Who was Caleb?
14. What was Hebron, besides a Levitical city?
15. Where would be the final resting place of the tabernacle?
16. Where is Hebron located?
17. A city of refuge was used for what?
18. What were the cities of Benjamin, which became Levitical cities?
19. Who is verse 61 speaking of?
20. How were the cities, they were to live in, decided?
21. Why was it necessary for the cities of refuge to be scattered among the tribes?
22. How many cities of refuge were to be on the east side of Jordan?
Verses 1-40: This chapter primarily covers the northern tribes of Israel, completing the national picture.
1 Chronicles 7:1 "Now the sons of Issachar [were], Tola, and Puah, Jashub, and Shimrom, four."
The same number is given (Gen. 46:13), with a small variation of two of their names. There called Phuvah and Job, from whence so many families sprang, mentioned in (Num. 26:23), where the names are the same as here.
These genealogies are dealing with one tribe at a time. Some of them have more to do with the direct genealogy that leads to Jesus than others. "Issachar" means hire, or he is hired. Issachar was Jacobs's fifth son by Leah. Puah is called Phuvah elsewhere, and Jashub is sometimes called Job. The number of fighting men of Tola in David's time were 22,600. This shows this was not an insignificant family. There is nothing more than what we read here known about Puah. The Jashubites were started by Jashub. The Shimronites were from Shimrom, here.
1 Chronicles 7:2 "And the sons of Tola; Uzzi, and Rephaiah, and Jeriel, and Jahmai, and Jibsam, and Shemuel, heads of their father's house, [to wit], of Tola: [they were] valiant men of might in their generations; whose number [was] in the days of David two and twenty thousand and six hundred."
The eldest son of Issachar, whose posterity are only reckoned by name.
"Uzzi, and Rephaiah, and Jeriel, and Jahmai, and Jibsam, and Shemuel, heads of their father's house, to wit, of Tola": The principal man of his family.
"They were valiant men of might in their generations": Famous for their courage and military exploits, though they sprang from Tola, whose name signifies "a worm"; and which name Bochart conjectures was given him by his parents, because he was so weakly that they had no hopes of raising him. And yet from him sprung such mighty men, and from them such a numerous race, as follows.
"Whose number was, in the days of David, two and twenty thousand and six hundred": Besides those of the posterity of Uzzi, afterwards mentioned. This was at the time Joab took the number of Israel, by the order of David (1 Chron. 21:5).
Tola seemed to be the most prominent of Issachar's children, as far as their involvement with the other tribes. (In 2 Samuel chapter 24 verses 1 through 17), there is a little more information on the sons of Tola.
1 Chronicles 7:3 "And the sons of Uzzi; Izrahiah: and the sons of Izrahiah; Michael, and Obadiah, and Joel, Ishiah, five: all of them chief men."
Including his posterity.
"And the sons of Izrahiah; Michael, and Obadiah, and Joel, Ishiah, five": Together with their father, all reckoned the sons of Uzzi":
"All of them chief men": In their father's house, heads of families.
Izrahiah and his four children are all included in the five. This just means that Izrahiah was a chief man, as well as his sons. "Izrahiah" means Jehovah will bring forth.
Verses 4-5: "Issachar's" warriors were known for their strength and military prowess (compare Gen. 49:14; Judges 5:15), and prudence (Deut. 33:19; 1 Chron. 12:32).
1 Chronicles 7:4 "And with them, by their generations, after the house of their fathers, [were] bands of soldiers for war, six and thirty thousand [men]: for they had many wives and sons."
Companies of men of military courage and skill, who could and did go out to war upon occasion.
"Six and thirty thousand men": Besides the 22,600 Tolaites (1 Chron. 7:2).
"For they had many wives and sons": Having many wives, they had many sons. Polygamy was the cause of their large numbers; and that they gave into for the sake of the multiplication of Abraham's seed, according to the divine promise.
These 36,000 men were in addition to the men of Tola. These are from the family of Uzzi. The explanation of why they had more soldiers, is in the verse above itself. They had more wives and children than Tola did.
1 Chronicles 7:5 "And their brethren among all the families of Issachar [were] valiant men of might, reckoned in all by their genealogies fourscore and seven thousand."
As those of Puah, Jashub, and Shimron (1 Chron. 7:1).
"Were men of might": Valiant and courageous.
"Reckoned in all, by their genealogies, fourscore and seven thousand": That is, including with these those of Tola and Uzzi before given.
All of the other sons, along with the sons of Tola and Uzzi, had 87,000 men. This is a little more than 1/10 of all the troops mentioned (in 2 Samuel 24:8-9). For our spiritual study here, it is not important just exactly how many they were. It is important to know that they grew and became a strong tribe.
Verses 6-12: Five "sons of Benjamin" are listed (in Num. 26:38-41; compare 8:1-2). Two of Benjamin's grandsons (Num. 26:40), are listed among the 10 sons (descendants), of Benjamin (in Gen. 46:21). The list here contains still other differences. Biblical genealogies are extremely selective and recorded for various reasons. They are not intended to be complete. Thus, chronologies of the Bible based strictly upon genealogical lists are hazardous at best.
1 Chronicles 7:6 "[The sons] of Benjamin; Bela, and Becher, and Jediael, three."
"Bela, and Becher, and Jediael, three": Benjamin had ten sons, but three only are mentioned first; the latter of these seems to be the same with Ashbel (Gen. 46:21).
Benjamin was the son of Jacob and Rachel. He was the younger brother of Joseph. Bela, the first son of Benjamin. Becher was one of the sons that came down to Egypt with his family. It is believed that he married an heiress of the Ephraimites, and began to be counted of Ephraim. "Jediael" means known of God.
The tribe of "Benjamin, while not a northern tribe, is introduced here. Chapter 8 gives a more detailed description of this important tribe of Benjamin. The biblical listings of his "sons" vary. This list contains three names (8:1 lists five names; 10 names are recorded in Num. 26:38-39). Rather than indicating textual inaccuracy, such variations suggest that each list served a different function and came from a different source. This list, for example, seems to be related to military purposes.
1 Chronicles 7:7 "And the sons of Bela; Ezbon, and Uzzi, and Uzziel, and Jerimoth, and Iri, five; heads of the house of [their] fathers, mighty men of valor; and were reckoned by their genealogies twenty and two thousand and thirty and four."
These are thought by some to be the grandsons of Bela, because of the different names in (1 Chron. 8:3).
"Heads of the house of their fathers, mighty men of valor": Principal men in their tribe and families, and of great courage.
"And were reckoned by their genealogies twenty and two thousand and thirty and four": Who sprung from these men.
We find that the valor of the men, spoken of in all of these verses, seems to pertain to their ability to fight. Benjamin's tribe is spoken of as siding in with Judah, instead of the other ten, when the ten tribes break away from the twelve. Some believe that these were not all actual sons, but leaders of the families. That is not an issue here. We will not belabor the point. We will just assume they are sons who are heads of the families, and go on.
1 Chronicles 7:8 "And the sons of Becher; Zemira, and Joash, and Eliezer, and Elioenai, and Omri, and Jerimoth, and Abiah, and Anathoth, and Alameth. All these [are] the sons of Becher."
Another son of Benjamin (1 Chron. 7:6).
"Zemira, and Joash, and Eliezer and Elioenai, and Omri, and Jerimoth, and Abiah, and Anathoth, and Alameth": The two last of these, according to Kimchi, gave names to two cities in Benjamin, built by them. Anathoth, the native place of Jeremiah the prophet, and Alameth, the same with Bahurim (2 Sam. 16:5).
"All these are the sons of Becher": before named.
1 Chronicles 7:9 "And the number of them, after their genealogy by their generations, heads of the house of their fathers, mighty men of valor, [was] twenty thousand and two hundred."
Of the posterity of the sons of Becher.
"After their genealogy by their generations, heads of the house of their fathers, mighty men of valor": As they increased in succeeding ages, and at the time of David.
It was not unusual for a man to have 9 sons in the day that this was speaking of. Sometimes they were by one wife, but in many cases, they were by many wives. Twenty thousand two hundred speaks of a large number of men of fighting age. This means the entire family would be three to four times that many.
1 Chronicles 7:10 "The sons also of Jediael; Bilhan: and the sons of Bilhan; Jeush, and Benjamin, and Ehud, and Chenaanah, and Zethan, and Tharshish, and Ahishahar."
The third son of Benjamin before mentioned (1 Chron. 7:6). "Bilhan, including his posterity, as follows:
"And the sons of Bilhan; Jeush, and Benjamin": Called so after his great grandfather.
"And Ehud": Who was the second judge in Israel (Judges 3:15).
"And Chenaanah, and Zethan, and Tharshish, and Ahishahar": Of whom we nowhere else read.
1 Chronicles 7:11 "All these the sons of Jediael, by the heads of their fathers, mighty men of valor, [were] seventeen thousand and two hundred [soldiers], fit to go out for war [and] battle."
Which, with the above sums put together, make of the tribe of Benjamin, besides what follow, 59,430; who, if numbered by Joab, the account was not given in by him (1 Chron. 21:6).
There is very little known of Bilhan, Jeush, or this Benjamin. He is probably, the same person as Ahiram, and was father of the Ahiramites, a clan of Geba. There is little known of Chenaanah, Zethan, Tharshish and Ahishahar. From time to time, they were almost wiped out for the sins they committed. Perhaps, some of this is why there is very little known of most of their descendants. There is really no way of knowing who lived and who died, unless the Scripture is specific about it.
1 Chronicles 7:12 "Shuppim also, and Huppim, the children of Ir, [and] Hushim, the sons of Aher."
If Ir is the same person as Iri, the son of Bela, then Shuppim is the great-grandson of Benjamin. Aher is believed by many to be the same person as Ahiram. Little is known of him.
"Hushim" is elsewhere listed as the son of Dan (Gen. 46:23). Since in the genealogical lists the name of Dan regularly follows that of Benjamin, it may have been intended to be included here. Is so, only Zebulun's genealogy is missing (in chapters 2 - 7), perhaps because Zebulun's fortunes were so often linked with those of Issachar (Gen. 49:13-14; Num. 2:5-8; 26:23-27; Deut. 33:18-19). Since the precise selectivity of the genealogical lists is conditioned by a given author's purpose, Zebulun's omission is not unusual.
1 Chronicles 7:13 "The sons of Naphtali; Jahziel, and Guni, and Jezer, and Shallum, the sons of Bilhah."
Jahziel, and Guni, and Jezer, and Shallum, called Shillem (Gen. 46:24).
"The sons of Bilhah": Jacob's concubine; her grandsons. For Naphtali, the father of them, was her son; from these sprung so many families, after their names (Num. 26:48).
Naphtali was the son of Jacob and Bilhah, Rachel's maid. At the Sinai census, there were 53,400 fighting men. They had dwindled down to 45,400 at the end of the wilderness wanderings. Jahziel was also spelled Jahzeel. They founded the Jahzeelites. Guni founded the Gunites. Jezer founded the Jezerites. Shallum was the same as Shillem, and he founded the Shillemites.
1 Chronicles 7:14 "The sons of Manasseh; Ashriel, whom she bare: ([but] his concubine the Aramitess bare Machir the father of Gilead:"
The wife of Manasseh, as distinguished from his concubine in the next clause; though the Targum reads, in connection with that, "whom his Aramitess (or Syrian), concubine bare". And then adds:
"Who also bare Machir the father of Gilead": So that Ashriel and Machir were brethren; from which Machir sprung the family of the Machirites, (Num. 26:29).
We have already dealt momentarily with the half tribe of Manasseh that dwelt on the eastern side of the Jordan. Now this is primarily speaking of those on the western side of Jordan. Somehow, the people are not well separated on which side they lived. They are basically spoken of as a whole tribe in their genealogy. Many times, when sons are spoken of, it means grandsons. Ashriel and Asriel are probably the same person. He would be a grandson of Manasseh instead of a son. It is believed that Manasseh only had one son by his concubine, and that son was Machir. His son, Gilead, was father of the Gileadites. Gilead was a man of war.
1 Chronicles 7:15 "And Machir took to wife [the sister] of Huppim and Shuppim, whose sister's name [was] Maachah;) and the name of the second [was] Zelophehad: and Zelophehad had daughters."
He married into the tribe of Benjamin, a sister of the persons mentioned (1 Chron. 7:12), whose name was Maachah.
"And the name of the second was Zelophehad": The second son of Manasseh, or of his posterity mentioned; for he was not his immediate son; for he was the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh (Num. 27:1).
"And Zelophehad had daughters": But no sons, the names of his daughters are given (Num. 26:33).
Huppim and Shuppim are descended from Benjamin. So this means that Maachah was of Benjamin as well. "Zelophehad" means protection against fear. He was descended from Manasseh through Gilead. He had no sons, just daughters. In Numbers chapter 27, we read of these daughters going to Moses and claiming their father's inheritance. The LORD told Moses to give it to them.
1 Chronicles 7:16 "And Maachah the wife of Machir bare a son, and she called his name Peresh; and the name of his brother [was] Sheresh; and his sons [were] Ulam and Rakem."
He had both these sons by her.
"And his sons were Ulam and Rakem": That is, either the sons of Peresh or Sheresh, the nearest, as Kimchi observes.
1 Chronicles 7:17 "And the sons of Ulam; Bedan. These [were] the sons of Gilead, the son of Machir, the son of Manasseh."
(See 1 Samuel 12:11).
"These were the sons of Gilead, the son of Machir, the son of Manasseh": That is, were of his posterity, or belonged to his family. For Ulam and Rakem were sons of a brother of Gilead (1 Chron. 7:16).
These sons and grandsons are very difficult to find anything about, except what the Scripture says here. There was a man named Bedan who acted as a judge on one occasion. I am not convinced this one is the same.
1 Chronicles 7:18 "And his sister Hammoleketh bare Ishod, and Abi-ezer, and Mahalah."
The sister of Gilead so named; though the Targum renders it "that reigned"; and so Kimchi, that reigned in some part of Gilead. And the Vulgate Latin version translates it, "a queen bare Ishod, and Abi-ezer, and Mahalah"; Abi-ezer is the same with Jeezer, from whom a family sprung up with that name (Num. 26:30), of which Gideon was (Judges 6:11).
"Hammoleketh" means queen. It appears that at one time she reigned over one portion of Gilead. Gideon descended from her as well. Abi-ezer was the son that Gideon was descended from. He was known as Jeezer, and was the father of the Jeezerites. Mahalah could be a daughter or a son, we are not told for sure. The oldest of the five daughters of Zelophehad had this name as well.
1 Chronicles 7:19 "And the sons of Shemida were, Ahian, and Shechem, and Likhi, and Aniam."
Another son of Gilead's sister, unless the same with Ishod; from him sprung the family of the Shemidaites (Num. 26:30).
"Were, Ahian, and Shechem, and Likhi, and Aniam": From Shechem came the family of the Shethemites, as from Likhi. If he is the same with Helek, as probably he may be, was the family of the Helekites (Num. 26:30).
Shemidah and Shemida are the same person. He was the father of the Shemidates. The only thing I know about Ahian, except what we read here, is that his name means brotherly. Shechem is mentioned (in Joshua chapter 17 verse 2). He was father of the Shechemites. This Shechem is nephew to that one. Nothing in addition to what we see here, is known of Likhi or Aniam.
1 Chronicles 7:20 "And the sons of Ephraim; Shuthelah, and Bered his son, and Tahath his son, and Eladah his son, and Tahath his son,"
A son of Joseph, and father of a tribe of this name, whose genealogy through five generations follows: Shuthelah, Bered, Tahath, Eladah, Tahath; the second.
1 Chronicles 7:21 "And Zabad his son, and Shuthelah his son, and Ezer, and Elead, whom the men of Gath [that were] born in [that] land slew, because they came down to take away their cattle."
Not the son of Tahath the second last mentioned, but the son of Ephraim, a second son of his:
"And Shuthelah; his son": The son of Zabad, called after his uncle's name (1 Chron. 7:20).
"And Ezer, and Elead": Two other sons of Zabad.
"Whom the men of Gath that were born in that land slew": That is, Zabad and his three sons. These the men of Gath slew, who were Philistines that dwelt there, and were originally of Egypt. And were born in that land, but had removed into Palestine, which had its name from them, of which Gath was one of its cities. And this bordering upon the land of Goshen, or being near it where the Israelites dwelt, they made inroads upon them, and plundered them.
"Because they came down to take away their cattle": And the sons, the grandsons of Ephraim, resisted them, and so were slain. And that the aggressors were not the Ephraimites, who went out of Egypt before their time, and fell upon the men of Gath, born in the land of the Philistines, in order to dispossess them of their land and substance. And were slain by them, which is the sense of the Targum and other writers, both Jewish and Christian. But the men of Gath, as is clear from this circumstance, that they came down. As men did when they went from Palestine to Egypt, not when they went from Egypt to Palestine, then they "went up"; which would have been the phrase used, if this had been an expedition of the Ephraimites into Palestine. Besides, it is not reasonable to think, that the Ephraimites, addicted to husbandry and cattle, and not used to war, should engage in such an enterprise. But rather the men of Gath, or the Philistines, who were a warlike people, and given to spoil and plunder. This, according to a learned chronologer, was seventy four years after Jacob went down to Egypt, and one hundred and forty years before the children of Israel came from thence.
Ephraim is the brother of Manasseh. His name means double fruit. He received the right hand blessing of the favored son. He was the father of the Ephraimites, sometimes called the Ephrathites. The statement given above is about all we know of Shuthelah, Bered, Tahath, Eladah, Tahath, Zabad, Shuthelah, Ezer and Elead. When they came down to Goshen to plunder the cattle, they were killed by the men of Goshen.
1 Chronicles 7:22 "And Ephraim their father mourned many days, and his brethren came to comfort him."
For the loss of his son and grandchildren for the above fact was done while the Israelites were in Egypt, and Ephraim the patriarch yet alive. Nor is there any need to suppose another Ephraim, different from him.
"And his brethren came to comfort him": Some of the heads of the other tribes of Israel, particularly Manasseh, with some of his family.
1 Chronicles 7:23 "And when he went in to his wife, she conceived, and bare a son, and he called his name Beriah, because it went evil with his house."
After his grief and sorrow in part at least had subsided.
"She conceived and bare a son": Which in some measure made up for the loss he had sustained.
"And he called his name Beriah": Which signifies being "in evil" or calamity, he being born in an evil time.
"Because it went evil with his house": Or evil was in his house, as Noldius, in his family; a great calamity had befallen it.
It is terrible grief that a father feels at the loss of a son. In this case, it was all of his sons. In the battle mentioned (in verse 21), the loss had been so great that the men of Ephraim appeared to be destroyed and there would be no heir. This is saying that God allowed Ephraim to have another son. "Beriah" can mean in evil or a gift. It is strange, but both things would fit this son.
1 Chronicles 7:24 "(And his daughter [was] Sherah, who built Beth-horon the nether, and the upper, and Uzzen-sherah.)"
A woman named "Sheerah" founded three cities, an unusual detail in the genealogy of Ephraim, and all the information provide about this woman. (See Num. 27:1-11), for the story of Zelophehad's daughters, who also inherited land when their father died and left no sons.
"Sherah" means kinswoman. This probably means that she was a descendent of Ephraim, not a daughter in the truest sense. Beth-horon lay on the boundary of Ephraim and Benjamin. Uzzen-sherah is in the same area. Since this was in an area of a pass, one city was on the rim and one was in the valley.
1 Chronicles 7:25-27 "And Rephah [was] his son, also Resheph, and Telah his son, and Tahan his son," "Laadan his son, Ammihud his son, Elishama his son," "Non his son, Jehoshuah his son."
The son of Beriah, whose genealogy from him is traced down to Joshua in this and the two following verses, and stands thus. After Rephah, Resheph, Telah, Tahan, Laadan, Ammihud, Elishama, who was prince of the tribe of Ephraim in the wilderness (Num. 1:10). Then Non or Nun, whose son was Jehoshua or Joshua.
1 Chronicles 7:28 "And their possessions and habitations [were], Beth-el and the towns thereof, and eastward Naaran, and westward Gezer, with the towns thereof; Shechem also and the towns thereof, unto Gaza and the towns thereof:"
That is, of the sons of Ephraim, when come into the land of Canaan.
"Were Bethel, and the towns thereof": The villages belonging to it, which was formerly called Luz, and was the border of Ephraim (Joshua 16:7).
"And eastward Naaran": The same with Naarath (Joshua 16:7).
"And westward Gezer, with the towns thereof": Of which (see Joshua 16:3).
"And Shechem also, and the towns thereof": Which was a city of refuge in Mount Ephraim (Joshua 20:7).
"Unto Gaza, and the towns thereof": Not Gaza, a city of the Philistines, for the tribe of Ephraim did not reach so far. The Targum calls it Aiah; it may be read Adaza, as in the margin of our Bibles.
These sons are the descendants of Ephraim. His lineage will continue on through them. The towns listed here are the cities of Israel. Beth-el will be one of the cities where the golden calf is erected in services. Naaran is a city between Beth-el and Jericho. Gezer is 18 miles northwest of Jerusalem. Shechem is mentioned 62 times in the Old Testament. It is possibly a city located on a mountain ridge. It was one of the first places Abraham came to in this land. The name "Shechem" means shoulder or ridge.
1 Chronicles 7:29 "And by the borders of the children of Manasseh, Beth-shean and her towns, Taanach and her towns, Megiddo and her towns, Dor and her towns. In these dwelt the children of Joseph the son of Israel."
Of the half tribe of Manasseh on this side Jordan: near to them the Ephraimites dwelt, even near to:
"Beth-shean and her towns, Taanach and her towns, Megiddo and her towns, Dor and her towns": Of all which places (see Joshua 17:11).
"In these dwelt the children of Joseph the son of Israel": The Ephraimites, in those mentioned in (1 Chron. 7:28), and the Manassites, in those that are here mentioned; who were either the children or posterity of Joseph, the beloved son of Israel.
Taanach was apportioned to the western half of Manasseh. This city, along with Megiddo, were in the area where the great battle of Armageddon is supposed to take place. It is near the Mediterranean Sea. It is on the western side of the Jordan where most of the Promised Land lay. "Dor" means dwelling. About all we know of it, is that it was an ancient city of the Canaanites. The children of Joseph, is speaking of the tribes of Ephraim and Manasseh.
1 Chronicles 7:30 "The sons of Asher; Imnah, and Isuah, and Ishuai, and Beriah, and Sarah their sister."
"The sons of Asher; Imnah ... Malchiel. This is a literal transcript of (Genesis 46:17; compare also Num. 26:44-46), where the clan (mishpahath), of each eponym is assigned; but the name of Isaah (Heb., Yishwāh) does not appear.
The tribe of Asher has very little genealogy. Imnah is the same as Jimnah (in Genesis 46:17). Isuah is the same as Ishuah from the same Scripture. Ishuai is the same as Isui. Beriah is the same in both Scriptures. Their sister, Sarah, is the same also.
1 Chronicles 7:31 "And the sons of Beriah; Heber, and Malchiel, who [is] the father of Birzavith."
Beriah: Also the name of an Ephraimitic stock (1 Chron. 7:23). Malchiel is called the "father (chief or founder) of Birzavith" only here. The Hebrew margin has Birzayith, perhaps "well of olive" (be-er zayith); the text, Berazôth or Barzûth. It is probably the name of a place.
Beriah's descendants were called Berites in Numbers. Heber's descendants were called Heberites in Numbers. Birzavith is possibly a place Malchiel fathered, not a person.
1 Chronicles 7:32 "And Heber begat Japhlet, and Shomer, and Hotham, and Shua their sister."
The other grandson of Asher; and son of Beriah.
"Begat Japhlet, and Shomer, and Hotham, and Shuah their sister": A place on the borders of Ephraim is called the coast of Japhleti; but whether from this Japhlet is uncertain.
Hotham is possibly the same as Helem, who was father of two of David's valiant men, Jehiel and Shama.
1 Chronicles 7:33 " And the sons of Japhlet; Pasach, and Bimhal, and Ashvath. These [are] the children of Japhlet."
Pasach, and Bimhal, and Ashvath; these are the children of Japhlet. Of whom we read not elsewhere.
There is very little known of these sons.
1 Chronicles 7:34 "And the sons of Shamer; Ahi, and Rohgah, Jehubbah, and Aram."
Or Shomer, the brother of Japhlet (1 Chron. 7:32).
"Ahi, and Rohgah, Jehubbah, and Aram": Of whom nothing is known but their names.
"Shamer" means preserved. The only thing that is known of these sons, is that they lived a little over 1,400 years before the birth of Christ.
1 Chronicles 7:35 "And the sons of his brother Helem; Zophah, and Imna, and Shelesh, and Amal."
Or Helem his brother, that is, the brother of Shomer, who, according to Hillerus, is Hotham (1 Chron. 7:32).
"Zophah, and Imna, and Shelesh, and Amal": Nowhere else mentioned.
1 Chronicles 7:36-37 "The sons of Zophah; Suah, and Harnepher, and Shual, and Beri, and Imrah," "Bezer, and Hod, and Shamma, and Shilshah, and Ithran, and Beera."
The eldest of the sons of Helem.
"Suah, and Harnepher, and Shual, and Beri, and Imrah, Bezer": And Hod, and Shamma, and Shilshah, and Ithran, and Beera; in all eleven.
1 Chronicles 7:38 "And the sons of Jether; Jephunneh, and Pispah, and Ara."
The same with Ithran, the last of Zophah's sons but one (1 Chron. 7:37).
"Jephunneh, and Pispah, and Ara": Not Jephunneh the father of Caleb; he was not of the tribe of Asher, but of Judah.
1 Chronicles 7:39 "And the sons of Ulla; Arah, and Haniel, and Rezia."
Who either was the son of Ara, last mentioned, or another son of Jether.
"Arah, and Haniel, and Rezia": Here ends the genealogy of Asher; the last of the tribes; Dan and Zebulun not being reckoned at all.
These sons and grandsons are a bit obscure. There is very little known of them from this point on.
1 Chronicles 7:40 "All these [were] the children of Asher, heads of [their] father's house, choice [and] mighty men of valor, chief of the princes. And the number throughout the genealogy of them that were apt to the war [and] to battle [was] twenty and six thousand men."
While Scripture is silent about the character of "Asher," the rabbinical literature of that day reports that he was an honest man who spent a great deal of time keeping peace between his quarrelsome brothers. And a godly man who fully exemplified the critical dimensions of manhood.
The tribe of Asher is not prominent throughout the Bible, but they are mentioned in the book of Revelation. The following is a prophecy that was spoken over Asher.
Deuteronomy 33:24 "And of Asher he said, [Let] Asher [be] blessed with children; let him be acceptable to his brethren, and let him dip his foot in oil."
They are spoken of as the tribe of Asher in Revelation. At the time of the verse 40 above, we see 26,000 men of war in their tribe.
1 Chronicles Chapter 7 Questions
1. What does "Issachar" mean?
2. Who were the mother and father of Issachar?
3. What is another name for Puah?
4. What is another name for Jashub?
5. How many fighting men did Tola have in the time of David?
6. Name the sons of Tola.
7. Where can you read more on Tola's sons?
8. What does "Izrahiah" mean?
9. How many men of war did the tribe of Issachar have, together?
10. Who were the sons of Benjamin?
11. Who were the parents of Benjamin?
12. What was the valor, in verse 7, speaking of?
13. When the fighting men are numbered twenty two thousand, how do we know how many are in the entire tribe?
14. Aher is believed to be the same as ________.
15. Who were the parents of Naphtali?
16. How many were counted of Naphtali at the Sinai census?
17. Many times when they speak of someone as a son, he is actually a ____________.
18. Who was supposedly the only son of Manasseh?
19. Gilead was the father of the _____________.
20. The wife of Machir was sister to whom?
21. What is interesting about Zelophehad?
22. What do these daughters petition Moses for?
23. What does "Hammoleketh" mean?
24. Who was father of the Shechemites?
25. Who were the sons of Ephraim?
26. What happened to them?
27. After their death, what son did God give him?
28. What did Sherah build?
29. What does the name "Shechem" mean?
30. Who were the sons of Asher?
31. How many men of war were there of Asher, when this was written?
32. The tribe of Asher is called ________ in the book of Revelation.
Verses 1-40: This section enlarges on the genealogy of Benjamin (in 7:6-12), most likely because of that tribe's important relationship with Judah in the southern kingdom. Thus, these two tribes taken in captivity together and the Levites make up the retuning remnant (in 538 B.C.).
This more extensive genealogy of "Benjamin" reminds readers that Saul, the first king of Israel, descended from the line of Benjamin.
1 Chronicles 8:1 "Now Benjamin begat Bela his firstborn, Ashbel the second, and Aharah the third,"
This list expands that of (7:6-12), listing Benjamites in various localities (verses 1-32), and closes with the mention of the family of Saul (verses 33-40). Benjamin is accorded a final place in the genealogies to prepare the readers of (1 Chronicles), for the narrative concerning Saul (in chapter 10). Note the similar positioning of the supplemental list of Benjamites in Gibeon from which came Saul, Israel's first king (in 9:35-44).
1 Chronicles 8:2 "Nohah the fourth, and Rapha the fifth."
Nohah is supposed by some to be the same with Becher (1 Chron. 7:6), and by others with Naaman (Gen. 46:21), as Rapha, the same with Rosh there.
These five sons listed here, vary a little from the families of Benjamin listed (in Numbers 26:38-39). There are five families in each case however. There is just a little difference in the fathers of the family's names. Bela, his firstborn, is the same in both. He became the father of the Belaites. Ashbel is the same in Numbers and here. He was the father of the Ashbelites. Aharah could be the same as Ahiram in Numbers, who started the Ahiramites. Nohah and Rapha given here as the fourth and fifth sons, are not mentioned in Numbers. In Numbers, Shupham, and Hupham are mentioned instead. I will give you the Scripture on this family from Genesis.
Genesis 46:21 "And the sons of Benjamin [were] Belah, and Becher, and Ashbel, Gera, and Naaman, Ehi, and Rosh, Muppim, and Huppim, and Ard."
In the Bible, sons and grandsons are both called sons. Sometimes, male descendants from many generations down are called sons. That is why these names are not always the same.
1 Chronicles 8:3-5 "And the sons of Bela were, Addar, and Gera, and Abihud," "And Abishua, and Naaman, and Ahoah," "And Gera, and Shephuphan, and Huram."
These were all the sons of Bela; one of the name of Naaman is reckoned among the sons of Benjamin (Genesis 46:21), and from this grandson the family of the Naamanites are named (Numbers 26:40). And Ahoah is by some thought to be the same with Ehi, mentioned (in Genesis 46:21), as one of Benjamin's sons. Some take the three last to be the sons of Ehud, spoken of in the next verse; but Shephuphan and Huram seem to be the same with Shupham and Hupham (Num. 26:39).
The first of these is thought to be the same with Ard, mentioned among the sons of Benjamin (Genesis 46:21), but was one of his grandsons (see Num. 26:40), as Gera also was.
There are nine sons listed here, and only three of them are listed in Numbers. We must remember, that this chronicle was put together many years after the fact. So many of these names are similar to others and it is easy for such seemingly errors. I believe that what really happened was that some of them died early, and were not included in some of the lists. As we said earlier, some may be grandsons, as well.
1 Chronicles 8:6 "And these [are] the sons of Ehud: these are the heads of the fathers of the inhabitants of Geba, and they removed them to Manahath:"
Not he that was a judge in Israel (Judges 3:15), but perhaps a son of Huram the last mentioned. For not the three last are his sons, as some think, but the three following in the next verse; what follows being to be read in a parenthesis.
"These are the heads of the fathers of the inhabitants of Geba": A city in the tribe of Benjamin (Joshua 18:24). Namely, those sons of Ehud, after mentioned, were principal men in that tribe, and chief of the inhabitants of the city of Geba.
"And they removed them to Manahath": The name of a country referred to (in 1 Chron. 2:52), according to Jarchi, which was in the tribe of Judah. Geba being too small, either the inhabitants of Geba removed them, or they removed themselves, or their fathers removed them (1 Chron. 8:7). Or it may be read impersonally, they were removed thither for the sake of a better habitation. The Targum adds, "to the land of the house of Esau," to Edom; which is not likely.
1 Chronicles 8:7 "And Naaman, and Ahiah, and Gera, he removed them, and begat Uzza, and Ahihud."
Or, to wit, Naaman, etc., so the words are to be connected with these are the sons or Ehud, in the preceding verse.
"He removed them": To the above place, that is, either Gera, or rather Ehud. He advised them, directed and enjoined them to go there, as being most convenient for them.
"And he begat Uzza and Ahihud": After he had removed his other sons.
There is no other mention of this in the Bible. Again, we must realize that this could be speaking of any of the thousands of descendants. Sons do not always mean sons, as we speak of, but as grandsons or even descendants. It almost seems they have added sons that are like adopted sons.
1 Chronicles 8:8 "And Shaharaim begat [children] in the country of Moab, after he had sent them away; Hushim and Baara [were] his wives."
Who was either a son of Ahihud, or rather a brother of his, another son of Ehud.
"Begat children in the country of Moab": Whither he might go on account of the famine, as Elimelech did (Ruth 1:1), after he had sent them away. Which some understand of those that were removed from Geba to Manahath (1 Chron. 8:6), but a different word is here used. And besides Shaharaim seems to be one of those that were removed. Kimchi takes Shilhootham, we render "had sent them away", to be the name of his first wife, of whom he begat children in Moab. But it seems best to render and interpret the words in connection with what follows: he begat children in Moab.
"After he had sent them away; Hushim and Baara were his wives": After he had divorced them, for some reasons he had. He begat children of another wife, later mentioned.
The only thing that is known of Shaharaim is that he was a Benjamite. It seemed that he had children in the land of Moab by Hushim and Baara.
1 Chronicles 8:9-10 "And he begat of Hodesh his wife, Jobab, and Zibia, and Mesha, and Malcham," "And Jeuz, and Shachia, and Mirma. These [were] his sons, heads of the fathers."
That "he" begat, namely Shaharaim. The Targum makes this Hodesh to be the same with Baara, called so because she was newly espoused; but wrongly. The sons begotten of her were the seven following. Jobab, Zibia, Mesha, Malcham, Jeuz, Shachia, and Mirma. These were his sons; the sons of Shaharaim by his wife Hodesh. Before he sent her away, or divorced her (1 Chron. 8:8).
"Heads of the fathers": Of the houses or families of their father.
1 Chronicles 8:11 "And of Hushim he begat Abitub, and Elpaal."
The offspring of Shaharaim by Hushim before her divorce. In other words, two offshoots of the clan Shaharaim settled in the vicinity of Lod or Lydda (1 Chron. 8:12), which took no part in the immigration to Moab.
All of the aforementioned people are not spoken of further in the Bible. There were very few records kept of Benjamin after God allowed them to be killed for their sins. They had taken the concubine of the Levite and assaulted her and killed her. All of the other tribes of Israel came against Benjamin, and killed all but 600 men. That is probably why there is much confusion of his descendants. These 600 men had to steal wives, because the other tribes would not give their daughters to them for marriage. Read it (in Judges Chapters 19, 20, and 21).
1 Chronicles 8:12 "The sons of Elpaal; Eber, and Misham, and Shamed, who built Ono, and Lod, with the towns thereof:"
Besides those in (1 Chron. 8:14).
"Who built Ono, and Lod, with the towns thereof": Not Shamed, but Elpaal his father, so the Targum; and the Talmudists say, these were walled cities from the days of Joshua the son of Nun. And were destroyed in the days of the concubine in Gibea, and Elpaal came and rebuilt them. They were inhabited by the Benjamites, upon their return from the Babylonish captivity (Neh. 11:35). They were near to each other; according to a Jewish person who studied historical records to establish the dates of past events. It was three miles from the one to the other. Lod is the same with Lydda (in Acts 9:32).
1 Chronicles 8:13 "Beriah also, and Shema, who [were] heads of the fathers of the inhabitants of Aijalon, who drove away the inhabitants of Gath:"
These were sons of Elpaal.
"Who were heads of the fathers of the inhabitants of Aijalon": Which, though in the tribe of Dan (Joshua 19:42), might afterwards come into the possession of Benjamin. Or this may be another place of the same name in Benjamin. Or, however, might be inhabited by Benjamites, upon the return from captivity, who descended from those men.
"Who drove away the inhabitants of Gath": Dispossessed them of their city, in revenge for what they had done to the Ephraimites (1 Chron. 7:21).
Aijalon was located on the boundary of both Judah and Benjamin. This Beriah was a Benjamite. Beriah and Shema drove away Gath together.
1 Chronicles 8:14 "And Ahio, Shashak, and Jeremoth,"
These were also sons of Elpaal.
1 Chronicles 8:15-16 "And Zebadiah, and Arad, and Ader," "And Michael, and Ispah, and Joha, the sons of Beriah;"
And all that follow in this and the next verse were the sons of Beriah the son of Elpaal; namely: Arad, Ader, Michael, Ispah, and Joha.
1 Chronicles 8:17-18 "And Zebadiah, and Meshullam, and Hezeki, and Heber," "Ishmerai also, and Jezliah, and Jobab, the sons of Elpaal;"
These, with those that follow.
"Hezeki, Heber, Ishmerai, Jezliah, and Jobab, were the sons of Elpaal.
1 Chronicles 8:19-21 "And Jakim, and Zichri, and Zabdi," 8:20 "And Elienai, and Zilthai, and Eliel," "And Adaiah, and Beraiah, and Shimrath, the sons of Shimhi;"
With all the rest in these verses, namely:
"Zichri, Zabdi, Elienai, Zilthai, Eliel, Adaiah, Beraiah, and Shimrath, were the sons of Shimhi, the same with Shema brother of Beriah, and son of Elpaal (1 Chron. 8:13).
1 Chronicles 8:22-25 "And Ishpan, and Heber, and Eliel," "And Abdon, and Zichri, and Hanan," "And Hananiah, and Elam, and Antothijah," "And Iphedeiah, and Penuel, the sons of Shashak;"
And all that follow to the end of these verses.
"Eliel, Abdon, Zichri, Hanan, Hananiah, Elam, Antothijah, Iphedeiah, and Penuel, were the sons of Shashak, another son of Elpaal (1 Chron. 8:14).
1 Chronicles 8:26-27 "And Shamsherai, and Shehariah, and Athaliah," "And Jaresiah, and Eliah, and Zichri, the sons of Jeroham."
Who, with those next mentioned:
Shehariah, Athaliah, Jaresiah, Eliah, and Zichri, were the sons of Jeroham, who perhaps is the same with Jerimoth, another son of Elpaal (1 Chron. 8:14), who makes a considerable figure in this genealogy. Kimchi observes that it is a tradition that this Eliah is Elijah the prophet, who was of the seed of Rachel.
1 Chronicles 8:28 "These [were] heads of the fathers, by their generations, chief [men]. These dwelt in Jerusalem."
All from (1 Chron. 8:14), the sons of Elpaal and their sons.
"These dwelt in Jerusalem": Part of which always belonged to the tribe of Benjamin (see Joshua15:63).
All of the names listed above, are Benjamites. Verse 28 tells us they were heads of the fathers, and they dwelt in Jerusalem. Not very much more is known of them. Some families are mentioned once and no more. This is what we see here.
1 Chronicles 8:29 "And at Gibeon dwelt the father of Gibeon; whose wife's name [was] Maachah:"
The builder of the city, and prince of the inhabitants of it, which was in the tribe of Benjamin, Joshua 18:25). Whose name was Jehiel (1 Chron. 9:35).
"(Whose wife's name was Maachah;) of which name were many (see 1 Chron. 2:48).
The father of Gibeon was Jehiel. This Maachah is possibly the same as the one mentioned as the wife of Machir, since her same brothers are mentioned in both places.
1 Chronicles 8:30-31 "And his firstborn son Abdon, and Zur, and Kish, and Baal, and Nadab," "And Gedor, and Ahio, and Zacher."
That is, Jehiels, the father or prince of Gibeon; other sons follow.
"Zur, Kish, Baal, Nadab, Gedor, Ahio, and Zacher; called Zechariah (1 Chron. 9:37), and between Baal and Nadab, Ner is placed (1 Chron. 9:36). And another son is added at the end of (1 Chron. 9:37) Mikloth next mentioned.
In these verses, we have discovered Kish, who is the third son of Jehiel of Gibeon.
1 Chronicles 8:32 "And Mikloth begat Shimeah. And these also dwelt with their brethren in Jerusalem, over against them."
Called Shimeam (1 Chron. 9:38).
"And these also dwelt with their brethren in Jerusalem, over against them": In another part of the city, right beside them.
These long lists of names in the last few verses, are lists of the leaders of the families who lived in Jerusalem.
1 Chronicles 8:33 "And Ner begat Kish, and Kish begat Saul, and Saul begat Jonathan, and Malchi-shua, and Abinadab, and Esh-baal."
Who also is called Abiel, as the Targum here adds. For Ner had two names, as other Jewish writers likewise say (see 1 Sam. 9:1).
"And Kish begat Saul": The first king of Israel, for whose sake chiefly the genealogy of Benjamin is revised and enlarged in this chapter:
"And Saul begat Jonathan, and Malchi-shua, and Abinadab, and Esh-baal": (See 1 Sam. 31:2). Abinadab is called Ishui (1 Sam. 14:49), and Esh-baal is the same with Ish-bosheth (2 Sam. 2:8). So Baal and Bosheth are used of the same idol of which they are named (Hosea 9:10).
Some Scriptures indicate that Ner was the brother of Kish, instead of his father. This is not a terribly important point. It is important to realize that Kish was the father of Saul. Saul was the first king of Israel. Jonathan was indeed, the son of Saul, but he is best known for being the best friend of David. Malchi-shua was slain with his father at the battle of Gilboa. Abinadab is the same person as Ishui in the book of Samuel. He was also killed in the battle of Gilboa. Esh-baal is probably the same as Ish-bosheth. He reigned for two years over Israel, and was killed in his own bed by two of his captains.
1 Chronicles 8:34 "And the son of Jonathan [was] Merib-baal; and Merib-baal begat Micah."
For "Merib-baal" (see the note at 2 Sam. 2:8-11).
Merib-baal is better known as Mephibosheth. He was crippled. David sought him out and helped him, because he loved his father so much. Micah, his son, was known by Michah, Mica and Micha.
1 Chronicles 8:35 "And the sons of Micah [were], Pithon, and Melech, and Tarea, and Ahaz."
The last but one is called Tarea (1 Chron. 9:41), where Ahaz is left out, though supplied in our version.
1 Chronicles 8:36 "And Ahaz begat Jehoadah; and Jehoadah begat Alemeth, and Azmaveth, and Zimri; and Zimri begat Moza,"
Called Jarah (1 Chron. 9:42).
"And Jehoadah begat Alemeth, and Azmaveth, and Zimri": And Zimri begat Moza; the same account is given in (1 Chron. 9:42).
1 Chronicles 8:37 "And Moza begat Binea: Rapha [was] his son, Eleasah his son, Ezel his son:"
Called Rephaiah (1 Chron. 9:43).
1 Chronicles 8:38 "And Azel had six sons, whose names [are] these, Azrikam, Bocheru, and Ishmael, and Sheariah, and Obadiah, and Hanan. All these [were] the sons of Azel."
Which make the said number.
"All these were the sons of Azel; his family was large.
1 Chronicles 8:39 "And the sons of Eshek his brother [were], Ulam his firstborn, Jehush the second, and Eliphelet the third."
The brother of Azel; who he was is not known, unless he is the same with Elasah, as is conjectured.
"Were Ulam his firstborn, Jehush the second, and Eliphelet the third:" that is, The brother of Azel, and son of Eleasah (1 Chron. 8:37). The elder line is first developed.
1 Chronicles 8:40 "And the sons of Ulam were mighty men of valor, archers, and had many sons, and sons' sons, an hundred and fifty. All these [are] of the sons of Benjamin."
Men of great fortitude and courage, though their names are not expressed.
"Archers": Skillful in the use of the bow and arrows, as the Benjamites formerly were famous for slinging stones.
"And had many sons, and sons' sons, a hundred and fifty; so that the posterity of Jonathan, whose genealogy is drawn down from (1 Chron. 8:34), there, were very great. And greater still, according to the Vulgate Latin version, in which the number is 150,000 in the edition of Sixtus the fifth, and so in most manuscripts of that version(s).
"All these are of the sons of Benjamin": And his posterity whose names are given in this chapter.
The things we must remember about all of these names is that they are Benjamites. They are descended from Saul through Jonathan. They were mighty warriors. They were valiant men.
1 Chronicles Chapter 8 Questions
1. What tribe's descendants are dealt with in this lesson?
2. Who was Benjamin's firstborn?
3. What group of people descended from him?
4. Who were the other sons of Benjamin?
5. How do their names differ in other books of the Bible?
6. Who are sometimes called sons in the Bible that are not actually sons?
7. The nine sons of Bela listed, here, are how many in Numbers?
8. How could this happen?
9. Shaharaim begat children in the country of __________.
10. Who were his wives?
11. What happened to the tribe of Benjamin that may account for some of the names not being mentioned more than once?
12. Who is the same as Lod?
13. Where was Aijalon located?
14. The Maachah, in verse 29, is, possibly, the same as whom?
15. What causes us to come to this conclusion?
16. Who does verse 33 say Ner is?
17. Who do many other Scriptures say this is?
18. Why is this not terribly important?
19. Who was the father of Saul?
20. What is something special about Jonathan?
21. What sons of Saul died at Gilboa?
22. Who is Esh-baal?
23. How did he die?
24. Who is the same as Meri-baal?
25. What physical ailment did he have?
26. What must we remember about the people mentioned in this lesson?
1 Chronicles 9:1 "So all Israel were reckoned by genealogies; and, behold, they [were] written in the book of the kings of Israel and Judah, [who] were carried away to Babylon for their transgression."
"All Israel": Even though the northern kingdom of Israel never returned from dispersion (in 722 B.C.), many from the 10 tribes which made up that kingdom migrated south after the division (in 931 B.C.). The result was that Judah, the southern kingdom, had people from all tribes, so that when returning from captivity "all Israel" was truly represented.
The genealogical lists are extended to include a roster of returnees from the Exile (compare Neh. Chapter 11). A list of laymen (verses 4-9), is followed by the names of the priests (verses 10-13) and Levites (verses 14-34).
This verse ends the genealogical records of "all Israel" (both the northern and southern kingdoms), before they were carried away into captivity in Babylon.
The Israelites were all very good record keepers. Some of the records were probably lost when the ten tribes broke away from Judah however. Some of the details of some of the records were probably lost during the Babylonian and Assyrian captivities. Basically, they are remarkably accurate. It is explained again, just why they went into captivity. All Israel speaks of the twelve tribes. There were records kept for the ten tribes, as well as the two of Judah. We might relate this record of God's people then, to the fact that our names are written in the Lamb's book of life, if we belong to Christ.
1 Chronicles 9:2 "Now the first inhabitants that [dwelt] in their possessions in their cities [were], the Israelites, the priests, Levites, and the Nethinim."
"First inhabitants": This chapter has genealogies of returning (1) Israelites (9:3-9); (2) priest (9:10-13); and (3) Levites (9:14-34).
"Nethinim": The temple servants (Ezra 8:20), were possibly descendants of the Gibeonites (Joshua 3-4, 23).
Four classes of returnees are delineated: laymen, "priests, Levites," and "Nethinim." The last is an ancient term used to designate temple servants. Some suggest that the word refers to non-"Israelites" who had become a part of the congregation of Israel. At any rate, they became closely associated with the Levites (Ezra 7:24; 8:16-20; Neh. 10:28), in the work carried on in the temple precincts (Ezra 8:20).
The focus shifts to the groups of people who returned to Israel after being deported to Babylon, "the first inhabitants who dwelt in their possessions." Chronologically, this chapter should appear at (the end of 2 Chronicles), but its placement here accentuates the importance of worship and the initial stages of the people's restoration to the land.
Nethinim were temple servants. This could be speaking of the people, the Levites, and the temple servants before the captivity in Babylon or after. In either case, this is speaking of the land of promise. It is basically speaking of the land of Judah. Specifically, it is speaking of the temple in Jerusalem. We do know that it was totally destroyed just before the captivity in Babylon. The temple servants were not spoken of as Nethinim (the given ones), until after the captivity in Babylon.
1 Chronicles 9:3 "And in Jerusalem dwelt of the children of Judah, and of the children of Benjamin, and of the children of Ephraim, and Manasseh;"
Of which tribes were the largest number that went into, and returned out of, captivity.
"And of the children of Ephraim and Manasseh": Such of those tribes who had joined the others when Jeroboam introduced his idolatry, or had fled to them when Samaria was besieged and taken by Shalmaneser. And so went into captivity with Judah, and now returned; and as many of them as took the advantage of the proclamation of Cyrus, who were carried captive with the ten tribes.
We see from this, that the families of Judah and Benjamin came back to the land where they were before the captivity. They are spoken of collectively as Judah. The mention of Ephraim and Manasseh is very unusual, because they are supposedly part of the ten lost tribes. The ten tribes, known as Israel, or sometimes as Ephraim, never came back into their land to re-establish Israel. Their families were absorbed into many different tribes. Perhaps some of them came back and joined Judah.
1 Chronicles 9:4 "Uthai the son of Ammihud, the son of Omri, the son of Imri, the son of Bani, of the children of Pharez the son of Judah."
Called Athaiah (Neh. 11:4), though his ancestors there are differently reckoned here; his genealogy here is traced from his father Ammihud, through Omri, Imri, Bani, Pharez, to Judah.
These are some of the first settlers who came back into the land after the Babylonian captivity. (In Nehemiah 11:6), we see that the descendants of Pharez (Perez), were 468 valiant men.
1 Chronicles 9:5 And of the Shilonites; Asaiah the firstborn, and his sons.
Not called so from the city of Shiloh, which was in Ephraim. Whereas these here intended were of the tribe of Judah, and were either the descendants of a man whose name was Shiloni (Neh. 11:5), or rather these are the same with the Shelanites (Num. 26:20), so called from Shelah the son of Judah. And so the Targum here is, "and of the tribe of Shelah."
"Asaiah the firstborn, and his sons": The same with Maaseiah (Neh. 11:5).
These are the descendants of Shelah, the youngest son of Judah.
1 Chronicles 9:6 "And of the sons of Zerah; Jeuel, and their brethren, six hundred and ninety."
This verse deals with "Saul's three sons" and the attendants that were with him at the battle. Some of Saul's sons were not here (2 Sam. 2:8; 21:1-14).
Zerah is also called Zara and Zararh. Zerah was the twin brother of Pharez. Zerah was the father of the Zarhites. This 690 has to do with the number of his descendants who were chief men.
1 Chronicles 9:7 "And of the sons of Benjamin; Sallu the son of Meshullam, the son of Hodaviah, the son of Hasenuah,"
Who were of the tribe of Benjamin, and went with Judah into captivity, and returned with them. And such of them as dwelt in Jerusalem before that.
"Sallu the son of Meshullam": Whose pedigree is differently given (Neh. 11:7).
"The son of Hodaviah, the son of Hassenaah": Perhaps these men had two names, there called Joel and Pedaiah.
Nehemiah 11:7-8 says these descendants were 928. This Sallu lived about 445 years before the coming of Christ. It is very difficult to do much tracing on these men. It might be interesting to note that many years later, Paul (Saul), will be spoken of as from the tribe of Benjamin (Rom. 11:1).
1 Chronicles 9:8 And Ibneiah the son of Jeroham, and Elah the son of Uzzi, the son of Michri, and Meshullam the son of Shephatiah, the son of Reuel, the son of Ibnijah;
Who with two more, Elah and Meshullam, whose ancestors are given, of whom we have no mention elsewhere, were all of the tribe of Benjamin, said to settle at Jerusalem.
1 Chronicles 9:9 "And their brethren, according to their generations, nine hundred and fifty and six. All these men [were] chief of the fathers in the house of their fathers."
Which was the number of the Benjamites there resident put together, and which greatly exceeded that of Judah (1 Chron. 9:6).
"All these men were chief of the fathers, in the house of their fathers": Principal men in the families of the tribes of Judah and Benjamin, even all the seven before mentioned.
These 956 are the same men who are numbered 928 in Nehemiah. This is not a great concern, because of the records in those days. Someone probably misread the number. The small difference does not matter. Even in our day, the census is never 100% correct. It is like the spelling of some of the names vary a little. The basic message never varies. Every Word in the Bible is true. Sometimes our understanding of the Word is in error.
Verses 10-32: This passage recounts the return of the "priests" and "Levites" along with describing the Levites' responsibilities, including the role of the "gatekeepers." These reliable men, appointed by David, guarded "the tabernacle" at each of four gates to preserve its holiness. They also helped prepare the house of God for worship, performing practical tasks such as cleaning and "preparing the showbread for every Sabbath."
1 Chronicles 9:10 "And of the priests; Jedaiah, and Jehoiarib, and Jachin,"
Who returned and dwelt at Jerusalem.
"Jedaiah, and Jehoiarib, and Jachin": Jedaiah was the son of Jehoiarib, and Jachin is called Jachin (Neh. 11:10).
1 Chronicles 9:11 "And Azariah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, the ruler of the house of God;"
That is, the son of Azariah, whose name was Seraiah (see 1 Chron. 6:13), whose pedigree is traced up from Hilkiah through Meshullam, called Shallum, (1 Chron. 6:12). Zadok, Meraioth, to Ahitub.
"The ruler of the house of God": High Priest in it; which is to be understood of Ahitub, and not of Azariah or Seraiah in the time of Ezra; for Joshua was then high priest.
This line of Levitical priests lead to Zacharias and Elisabeth, the father and mother of John the Baptist. In some instances, a generation or two is skipped, bringing the names of the priests who have had direct influence in the temple and with God's people.
1 Chronicles 9:12 "And Adaiah the son of Jeroham, the son of Pashur, the son of Malchijah, and Maasiai the son of Adiel, the son of Jahzerah, the son of Meshullam, the son of Meshillemith, the son of Immer;"
In this genealogy, between Jeroham and Pashur, were three more here omitted, Pelaliah, Amzi, Zechariah (Neh. 11:12), and then Pashur the son of Malchijah, as here.
"And Maasiai the son of Adiel": Whose pedigree is traced up from hence, through Jahzerah, Meshullam, Meshillemith, to Immer; one of the five heads of the courses settled by David (1 Chron. 24:14). The names of this man, and of his ancestors are given with some variation (in Neh. 11:13).
Verses 13-14: The author of Chronicles adds a note to the historical narrative on the divine judgment of "Saul" (1 Sam. Chapter 31). Saul's continued disobedience (1 Sam. 13:8-9; 15:3; chapters 9-19), and the consulting of the witch of Endor (1 Sam. 28:7-25), had brought on his downfall.
1 Chronicles 9:13 "And their brethren, heads of the house of their fathers, a thousand and seven hundred and threescore; very able men for the work of the service of the house of God."
These, with other priests, made up this number, which was greater than those of Judah and Benjamin that dwelt in Jerusalem put together.
"Very able men for the work of the service of the house of God": Men that had not only strength of body, which some part of the work of the priests required. But also had courage and fortitude of mind to set about the service of God with cheerfulness, and to preserve it from corruption.
We know that the Levites were set aside for the work of the LORD. We see the large number here of 1,760. This same group is listed (in Nehemiah 11:11-14). It is not identical, but is speaking of the same people.
1 Chronicles 9:14 "And of the Levites; Shemaiah the son of Hasshub, the son of Azrikam, the son of Hashabiah, of the sons of Merari;"
Having given an account of the two first classes of the people, the Israelites and priests, the author of the book now proceeds to the Levites, the third class. And the first mentioned is Shemaiah, whose ancestors, Hasshub, Azrikam, and Hashabiah.
"Were of the sons of Merari": The third son of Levi.
1 Chronicles 9:15 "And Bakbakkar, Heresh, and Galal, and Mattaniah the son of Micah, the son of Zichri, the son of Asaph;"
Four more of the chief of the Levites, the pedigree of the last of which is traced up by Micah and Zichri to Asaph, the singer in the times of David, a descendant of Gershon, the first son of Levi. The first of these is thought by Hillerus to be the same with Bakbukiah (Neh. 11:17).
1 Chronicles 9:16 "And Obadiah the son of Shemaiah, the son of Galal, the son of Jeduthun, and Berechiah the son of Asa, the son of Elkanah, that dwelt in the villages of the Netophathites."
Called Abda the son of Shammua (Neh. 11:17).
"The son of Galal, the son of Jeduthun": Who was Ethan, another of the singers in the time of David.
"And Berechiah the son of Asa, the son of Elkanah, that dwelt in the villages of the Netophathites; the villages about Netophah, which was in the tribe of Judah (1 Chron. 2:54). (Nehemiah 7:26), which may be understood either of Elkanah, the ancestor of Berechiah, whose dwelling was there; or of Berechiah, and must be rendered: "Who had dwelt there; For now he dwelt at Jerusalem".
Nehemiah 11:15-18, there is more information on these people. All the Levites in the holy city were 284. Mattaniah was singled out to begin the thanksgiving in prayer. Bakbukiah, the same as Bakbakkar, was the second among his brethren. We must remember that all of these are Levites in the service of the LORD. These were the later Levites that came back into the land. Netophathites are people who live in Netophah, which is actually the outskirts of Bethlehem. Jerusalem and Bethlehem are just 5 miles apart. It would be safe to say this place was the outskirts of Jerusalem as well.
Verses 17-34: The names and duties of various "Levites" are detailed here. This and other lists indicated that such duties included the "oversight" of the various chambers and rooms of the temple, the security of the temple area, the custody of the utensils and implements of the temple, the baking and care of the "showbread," and participation in the various musical ministries (verses 35-40; See the note on 8:1).
1 Chronicles 9:17 "And the porters [were], Shallum, and Akkub, and Talmon, and Ahiman, and their brethren: Shallum [was] the chief;"
Or keepers of the gates of the tabernacle.
"Were Shallum, and Akkub, and Talmon, and Ahiman, and their brethren": Shallum was the chief; of these four porters, and their brethren.
1 Chronicles 9:18 "Who hitherto [waited] in the king's gate eastward: they [were] porters in the companies of the children of Levi."
At the gate through which the king went into the temple, and was at the east of it. And here these porters were placed in the same order after the captivity, and their return from it, as before.
"They were porters in the companies of the children of Levi": Or in the camp of Levi, which was placed around the tabernacle, as in the wilderness. The Septuagint version is, "these are the gates of the camp of the children of Levi"; at which these porters were placed.
The porters were stationed at the doors of the sanctuary. They were gatekeepers. Shallum is mentioned (in Ezra 10:24).
1 Chronicles 9:19 "And Shallum the son of Kore, the son of Ebiasaph, the son of Korah, and his brethren, of the house of his father, the Korahites, [were] over the work of the service, keepers of the gates of the tabernacle: and their fathers, [being] over the host of the LORD, [were] keepers of the entry."
The same as in (1 Chron. 9:17), whose pedigree is traced up to Ebiasaph the son of Korah (see Exodus 6:24).
"And his brethren, of the house of his father, the Korahites": So called, because they descended from Korah.
"Were over the work of the service, keepers of the gates of the tabernacle": Until the temple was built.
"And their fathers being over the host of the Lord": The Levites, who were the Lord's army, and whose service is represented as a warfare (Num. 4:5).
"Were keepers of the entry": Into the tabernacle, that none might enter that were impure; or into the court of the priests, excepting priests. Or into the holiest of all, as Kimchi suggests.
We see from this, that Shallum was directly descended from Korah. All of the families of the Levite tribe had specific work to do in the service of the LORD. The family of Korah were keepers of the gates.
1 Chronicles 9:20 "And Phinehas the son of Eleazar was the ruler over them in time past, [and] the LORD [was] with him."
Over the host, over the Levites, and the chief of them; which is to be understood of Phinehas the son of Eleazar, in the time of Moses, who succeeded his father in that post (see Num. 3:32). Though some think, as Kimchi observes, that this was not Phinehas the priest, but a certain Levite of this name in this post. But since he is said to be in time past, it may very well be understood of him: and it also is observed:
"And the Lord was with him": Inspiring him with zeal for his honor and glory, assisting and strengthening him to do his will and work, as particularly in the affair of Zimri (Num. 25:7). The Targum is, "the Word of the Lord was for his help". This may be said for the encouragement of him that was in the same office now.
Phinehas was one of the more powerful priests. He was the grandson of Aaron. God stopped the plague, when Phinehas drove a lance through two of the people involved in the revolting sin. God was so pleased with Phinehas, that God promised the priesthood would remain in his family forever. Eleazar was the high priest after Aaron.
1 Chronicles 9:21 "[And] Zechariah the son of Meshelemiah [was] porter of the door of the tabernacle of the congregation."
Some think this refers to one that was in the times of David; but it seems rather to respect one that was after the Babylonish captivity (see 1 Chron. 26:1). Though he and his brethren were in an office established in the times of David, and the order of which was now, as then, observed.
"Was porter of the door of the tabernacle of the congregation": Who was the chief porter, and kept the door; either that led into the outer court, and kept out all unclean persons from entering. Or that which led into the court of the priests, that none but priests might enter there.
Meshelemiah and his sons were keepers of the gates. He and all of his sons, except Zechariah, guarded the eastern gate. Zechariah guarded the northern gate. They were Levites in service of the LORD.
1 Chronicles 9:22 "All these [which were] chosen to be porters in the gates [were] two hundred and twelve. These were reckoned by their genealogy in their villages, whom David and Samuel the seer did ordain in their set office."
As fixed in the days of David, and might not be fewer.
"These were reckoned by their genealogies in their villages": Where they dwelt.
"Whom David and Samuel the seer did ordain in their set office": The scheme was first drawn by Samuel the prophet, and communicated to David, who put it into execution, to be constantly and perpetually observed.
These 250 men, who kept the gates of the temple, were ordained by David and Samuel for their special tasks. Each family had their own special service to the LORD. This family were gate keepers from generation to generation. David brought the tabernacle to Jerusalem. That is why it speaks of him, coupled with Samuel, instead of Saul.
1 Chronicles 9:23 "So they and their children [had] the oversight of the gates of the house of the LORD, [namely], the house of the tabernacle, by wards."
They that were appointed in David's time to watch the gates of the temple, their posterity succeeded them in that office; for it was hereditary.
"Namely, the house of the tabernacle, by wards": That which was at Gibeon in David's time, and now one was erected until the temple was built.
1 Chronicles 9:24 "In four quarters were the porters, toward the east, west, north, and south."
For, according to the Targum on (1 Chron. 9:22), there were twenty four wards.
"Towards the east, west, north, and south": And, as the same paraphrase has it, six wards to the east, six to the west, six to the north, and six to the south.
1 Chronicles 9:25 "And their brethren, [which were] in their villages, [were] to come after seven days from time to time with them."
Assigned them to dwell in.
"Were to come after seven days from time to time with them": There was a new course of them every week. The old ones went off of duty, and another course succeeded, which came out of the villages where they dwelt, and the old course retired to theirs.
1 Chronicles 9:26 "For these Levites, the four chief porters, were in [their] set office, and were over the chambers and treasuries of the house of God."
The four chief porters who were over all the two hundred and twelve, and had one over them (1 Chron. 9:17). These were never changed, nor went into the country villages; but were always upon the spot, and in their office, superintending the rest.
"And were over the chambers and treasuries of the house of God" (See 1 Chron. 26:20).
This is an explanation of their duties and how they were carried out. Most of the time, these men lived in the villages the LORD had allotted to them. They took turns coming to the tabernacle at a specific time to be a guard at the gate that had been designated as their post. It seems, their duty lasted seven days, and then some of their brothers came to relieve them. There were four men that were in charge of the operation. Not only were they to keep the gates, but they guarded the treasuries as well.
1 Chronicles 9:27 "And they lodged round about the house of God, because the charge [was] upon them, and the opening thereof every morning [pertained] to them."
In chambers on the outward wall about it, that they might be near to do their office.
"Because the charge was upon them": To guard the house.
"And the opening thereof every morning pertained to them": That is, the opening of the doors of the mountain of the house, and the court of women. As for others, that appertained to the priests, as Dr. Lightfoot observes. Under the second temple, it is said, Ben Geber, was over the shutting of the gates in the evening, and so of opening in the morning.
This is probably speaking of the four that were in charge, living at the tabernacle. They did not live in the out-lying villages. They supervised the work that the other porters did on their duty. Their places of dwelling were around the tabernacle. The opening of the tabernacle for worship was on their shoulders.
1 Chronicles 9:28 "And [certain] of them had the charge of the ministering vessels, that they should bring them in and out by tale."
Which the priests used in sacrificing, and which the Levites brought to them, and returned again to their proper places.
1 Chronicles 9:29 "[Some] of them also [were] appointed to oversee the vessels and all the instruments of the sanctuary, and the fine flour, and the wine, and the oil, and the frankincense, and the spices."
They were committed to their care; they delivered them out on occasion, and their business was to see that they were returned when they had done their use and service.
"And the fine flour, and the wine, and the oil, and the frankincense, and the spices": Which were used in meat offerings, drink offerings, etc. (see 1 Chron. 26:20), under the second temple. Ahiah was over the libations or drink offerings.
They were responsible for the vessels. They must count them and make sure none are misplaced. They were in charge of the tale (snuffers or tongs), as well as the vessels. All of the things used in the sacrifices were cared for by these porters.
1 Chronicles 9:30 "And [some] of the sons of the priests made the ointment of the spices."
For though the Levites had the care of the spices, they might not make the ointment with them, only the priests (see Exodus 30:23).
The holy ointment had to be made by the priests. The porters cared for it after it was made. The formula was given to the priests for the ointment, and no one else. This particular ointment was to be used for nothing else, except service in the tabernacle.
1 Chronicles 9:31 "And Mattithiah, [one] of the Levites, who [was] the firstborn of Shallum the Korahite, had the set office over the things that were made in the pans."
Of whom (see 1 Chronicles 9:19).
"Had the set office over the things that were made in the pans": The meat offerings that were made in pans; and so had the care of the fine flour, oil, and frankincense used in them, which he delivered to the priests when necessary (see Lev. 2:5). The Septuagint version is, "over the works of the sacrifice of the pan of the high priest; as if it respected peculiarly his meat offering. (Leviticus 6:20), we read in the Misnah of the offerings of the high priest, as expressed by this word, which it signifies, and not pans, but what was fried in them. And Ben Melech on the place says, this man was a high priest who offered every day the tenth part of an ephah in a pan. Half of it in the morning, and half of it in the evening, according to (Lev. 6:20). But that cannot be, for certain it is he was a Levite, as the text expresses it.
1 Chronicles 9:32 "And [other] of their brethren, of the sons of the Kohathites, [were] over the showbread, to prepare [it] every sabbath."
Twelve loaves of which were set every week before the ark upon the showbread table, and the old ones taken away. Now the work of these Levites was to make this showbread, and get it ready every week to be set upon the table, and which was done not by them, but by priests. Under the second temple, the family of Garmu was set over this work.
This is showing how the services for the LORD were divided among the people the LORD had called to His service. The showbread was twelve loaves set on the table in the tabernacle. Each of the loaves represented one of the tribes. Each Sabbath, the bread was changed to keep it fresh. These loaves of bread represent the body of Christ. The gift of everlasting life, we have in Jesus (our Bread), is never stale.
1 Chronicles 9:33 "And these [are] the singers, chief of the fathers of the Levites, [who remaining] in the chambers [were] free: for they were employed in [that] work day and night."
Others of them were employed in singing, and were masters of the song, and presided in that service (see 1 Chron. 6:31). Who remaining:
"In the chambers were free": From all other work and service; and there they abode, even in the chambers of the temple, that they might be near to perform their work, and not be defiled, and made unfit for it.
"For they were employed in that work day and night": Some or other of them, either in composing or singing psalms and hymns, or teaching others how to sing them.
In (Ezra 7-24), we find that singers are so much a part of the ministering body of the church that they are not to be taxed. That is what is meant by the word (free). This is showing how important the singers are in the ministry. Singing in the church choir should be a call of God, just like preaching.
1 Chronicles 9:34 "These chief fathers of the Levites [were] chief throughout their generations; these dwelt at Jerusalem."
Even all before made mention of in this chapter.
"These dwelt at Jerusalem": Always resided there, and did not in turns go into the country villages, as the inferior Levites did. Their office requiring them to be constantly there, being chief of the porters, singers, etc. who had the superintendence and direction of the rest.
The service in the LORD's work was handed down from generation to generation. Each generation did the same service their parents before them had done. It was necessary for them to live in Jerusalem, because they served in Jerusalem.
Verses 35-44: This section records Saul's lineage as a transition to the main theme of the rest of the book, which is the kingship of David (ca. 1011 B.C.).
1 Chronicles 9:35 "And in Gibeon dwelt the father of Gibeon, Jehiel, whose wife's name [was] Maachah:"
Whose name is here mentioned, which is not in (1 Chron. 8:29) "Jehiel":
"Whose wife's name was Maachah": As there, but here called his sister, as a wife sometimes is (Gen. 20:2). From hence to the end of the chapter is a repetition of the ancestors and posterity of Saul king of Israel. Which is made to lead on to and connect the following history of the kings of Judah, begun in this book, and carried on in the next unto the Babylonish captivity (see 1 Chron. 8:29), and the notes there.
This is saying, that Gibeon was founded by Jehiel the husband of Maachah.
Verses 36-44: This second mention of the genealogy of "Saul" introduces the narrative about Saul that begins (in chapter 10; the genealogy also appears in 8:29-38).
1 Chronicles 9:36-37 "And his firstborn son Abdon, then Zur, and Kish, and Baal, and Ner, and Nadab," "And Gedor, and Ahio, and Zechariah, and Mikloth."
An almost exact repetition of (1 Chron. 8:29-38); and probably intentionally made by the author. In order to connect the genealogical section of his work with the historical, he re-introduces the genealogy of the person with whose death his historical section opens.
1 Chronicles 9:38 "And Mikloth begat Shimeam. And they also dwelt with their brethren at Jerusalem, over against their brethren."
An almost exact repetition of (1 Chron. 8:29-38); and probably intentionally made by the author. In order to connect the genealogical section of his work with the historical, he re-introduces the genealogy of the person with whose death his historical section opens.
This is just a list of the sons and one grandson of Jehiel, who lived in Jerusalem.
1 Chronicles 9:39 "And Ner begat Kish; and Kish begat Saul; and Saul begat Jonathan, and Malchi-shua, and Abinadab, and Esh-baal."
It appears from the verses above, that Kish and Ner were brothers. The real thing to note here, is that Kish was the father of Saul. This is the same Saul who was the first king of the Jews. Jonathan, Saul's son, was the friend of David. Abinadab, Malchi-shua, and Esh-baal were brothers of Jonathan. Malchi-shua is the same as Melchi-shua. Esh-baal is the same as Ish-bosheth. He was also called Ishui. He was king over 11 tribes for 2 years, and was killed by two of his own captains.
1 Chronicles 9:40 "And the son of Jonathan [was] Merib-baal: and Merib-baal begat Micah."
Merib-baal was the same as the crippled son of Jonathan, Mephibosheth. His son, Micah, was known by Michah, Mica, and Micha. David befriended Mephibosheth, because he was the son of Jonathan.
1 Chronicles 9:41-44 "And the sons of Micah [were], Pithon, and Melech, and Tahrea, [and Ahaz]." "And Ahaz begat Jarah; and Jarah begat Alemeth, and Azmaveth, and Zimri; and Zimri begat Moza;" "And Moza begat Binea; and Rephaiah his son, Eleasah his son, Azel his son." "And Azel had six sons, whose names [are] these, Azrikam, Bocheru, and Ishmael, and Sheariah, and Obadiah, and Hanan: these [were] the sons of Azel."
This is a list of the descendants of Saul through Jonathan. Some of these people are mentioned just in this light, and it is difficult to know for certain any more about them.
1 Chronicles Chapter 9 Questions
1. When were some of the records they had kept lost, or confused somewhat?
2. The records are, however, remarkably _________.
3. Why had they gone into captivity?
4. How can we relate their record keeping to the record of the believers?
5. Who were the Nethinim?
6. What land is verse 2 speaking of?
7. When did the temple servants begin to be called Nethinim?
8. Who came back to their same land, after the captivity in Babylon?
9. Why is it unusual to speak of Ephraim and Manasseh as returning?
10. What is another name for Pharez?
11. Zerah was the twin brother of _________.
12. What tribe was Saul, or Paul, a descendent of?
13. The line of the Levitical priests lead to __________ and ___________, the father and mother of John the Baptist.
14. The Levites were set aside for the ________ of the _______.
15. What service was Mattaniah singled out for?
16. How far apart are Jerusalem and Bethlehem?
17. The family of Korah were ___________ of the ________.
18. What did they do, besides guard the gates?
19. Why did their leaders live in Jerusalem?
20. What does "tale" mean in verse 28?
21. Who made the ointments of the spices?
22. What was the showbread?
23. What did the showbread symbolize?
24. Who founded Gibeon?
25. Who was the father of Saul?
26. What distinction did this Saul have?
27. Which of Saul's sons was friend to David?
28. Who is the same as Merib-baal?
29. Who was his son?
30. Who are the people mentioned in verses 41 through 44?
In verses 10:1-12: See notes on (1 Sam. 31:1-13; compare 2 Sam. 1:4-12).
In (verses 1-6), the focus abruptly shifts from the history of Israel to their exile in Babylon (586 B.C.), and then flashes back to the reign of Israel's first king "Saul", and his demise. Little background information on Saul is provided, likely because audiences already knew so much about him and because he is far less important to the chronicle than David is.
1 Chronicles 10:1 "Now the Philistines fought against Israel; and the men of Israel fled from before the Philistines, and fell down slain in mount Gilboa."
In the last lesson, we read of the genealogy of Saul through Jonathan, Mephibosheth, and Micah. This battle at Gilboa destroys much of Saul's family. Saul and three of his sons died in this battle. The Philistines had been constant enemies of Israel. God allowed this battle to end in this manner as punishment for Saul's sins, and to make the way clear for David to reign as king. This was a terrible battle with much loss of life by the Israelites. The battle took place in the valley of Jezreel, where 20 major battles have been fought. This same valley is sometimes called Esdraelon. It is also spoken of as Megiddo. The last great battle that will take place there will be the battle of Armageddon.
1 Chronicles 10:2 "And the Philistines followed hard after Saul, and after his sons; and the Philistines slew Jonathan, and Abinadab, and Malchi-shua, the sons of Saul."
Literally, clave to Saul, that is, hotly pursued him. (Compare 1 Kings Chapters 22 and 31). The destruction of the king and his sons would make their triumph complete.
"The sons of Saul": Esh-baal, Saul's fourth son, was not in the battle (2 Sam. 2:8; compare 1 Chron. 8:33). Like Zedekiah, the last king of Judah, Saul may have witnessed the death of his sons (2 Kings 25:7). Jonathan, at least, would not be far from him in the last struggle: "In their deaths they were not divided."
Three of Saul's sons were killed: "Jonathan, Abinadab, and Malchi-shua. Esh-Baal (9:39), was not. Abner, the commander of Saul's army, later made Esh-Baal king (2 Sam. 2:8-10). Esh-Baal is not mentioned, likely to emphasize David's sovereign rule over all Israel.
This is an explanation of which sons died there with Saul. On hearing of their death, David mourned greatly.
1 Chronicles 10:3 "And the battle went sore against Saul, and the archers hit him, and he was wounded of the archers."
Literally, was heavy upon him, like a burden weighing him to the earth.
"And the archers hit him": Literally, and they that shoot with the bow came upon him; and he shuddered before the shooters. "He shuddered or trembled" (Deut. 2:25). The verb is properly to writhe, travail (Isa. 23:4). Saul's deadly terror was natural. He believed himself forsaken of God, and stood now, after a lost battle, beset by murderous foes, whom he could not reach. There was no chance of a fair hand to hand encounter. The Hebrew word for "archers" is the same in both places in Samuel. The Philistines were from Egypt, and the bow was a favorite Egyptian weapon. The hieroglyph for "soldier" (menfat), is a man with bow and quiver.
1 Chronicles 10:4 "Then said Saul to his armor-bearer, Draw thy sword, and thrust me through therewith; lest these uncircumcised come and abuse me. But his armor-bearer would not; for he was sore afraid. So Saul took a sword, and fell upon it."
"Lest these uncircumcised come": Samuel adds, "and thrust me through." An inadvertent repetition there, or omission here, is possible. Or, we might say, Saul preferred death by a friendly stroke to the thrusts of insulting foe.
"And abuse me": The Hebrew means, strictly, "to make a toy of," "sport with." "How I have made a toy of Egypt" (Exodus 10:2); and is used (Jer. 38:19), of insulting a fallen foe, as here.
"Took a sword": Literally, the sword or his sword.
The Philistines were very cruel people. They particularly hated Saul for the battles he had successfully brought against them. Saul feared that they would torture him before he died. He tried to get his armor-bearer to kill him, but he would not raise his hand against God's anointed. It appears from this Scripture, that Saul killed himself.
1 Chronicles 10:5 "And when his armor-bearer saw that Saul was dead, he fell likewise on the sword, and died."
Samuel, "his sword," i.e., the sword of the armor-bearer.
"And died": Samuel adds "with him," which seems to be omitted here for brevity, which may be the reason of other similar omissions. Loyalty to his chief, and perhaps dread of the foe, were the armor-bearer's motives.
The armor-bearer, probably feared the same fate that Saul feared. He did not want to be tortured either and he killed himself. It would not be until the next day, that the grave robber would find their bodies and bring word to David of their death.
1 Chronicles 10:6 "So Saul died, and his three sons, and all his house died together."
This verse deals with "Saul's three sons" and the attendants that were with him at the battle. Some of Saul's sons were not here (2 Sam. 2:8; 21:1-14).
This massacre was so great that Saul's family did nearly perish. There were just a few left, primarily of Jonathan's family. Only three of Saul's sons were killed however.
1 Chronicles 10:7 "And when all the men of Israel that [were] in the valley saw that they fled, and that Saul and his sons were dead, then they forsook their cities, and fled: and the Philistines came and dwelt in them."
"That were in the valley": Rather, the plain, in which the main battle was fought, that of Jezreel. Samuel has "that were on the other side of the plain, and on the other side of the Jordan." The curt phrase "who (dwelt) in the plain," may be compared with (1 Chron. 9:2). The people of the surrounding districts are meant; who, when they "saw that they" (viz., Saul's army, "the men of Israel," see Samuel), "fled," or had been routed, they deserted.
"Dwelt in them": The pronoun here is masculine, in Samuel, feminine, which is correct.
With Saul and his sons dead there was no one to lead the people, and they ran out of their cities and just left them for the Philistines to take. These particular cities seem to be inhabited from time to time by the winning side, whoever it is at the moment.
1 Chronicles 10:8 "And it came to pass on the morrow, when the Philistines came to strip the slain, that they found Saul and his sons fallen in mount Gilboa."
"His sons": Samuel says, "his three sons." Otherwise the two verses are word for word the same.
We are not told just how they determined who Saul's sons were. Perhaps it was because of what they were wearing. Saul's body had been found originally by a grave robber. Then the Philistines found him.
1 Chronicles 10:9 "And when they had stripped him, they took his head, and his armor, and sent into the land of the Philistines round about, to carry tidings unto their idols, and to the people."
Better, and they stripped him, and carried off his head, etc. Samuel, "and they cut off his head, and stripped his armor off." With the phrase "carried off his head," (compare Gen. 40:19), "Pharaoh will lift thy head from off thee," where the same Hebrew verb is used. And sent (Saul's head and armor), to carry tidings unto their idols.
"To their idols": Samuel, "house of their idols." But the LXX reading there is the same as here. The expression of Samuel looks original, though it may have been copied by mistake from (1 Chron. 10:10). Note the strictly local conception of deities implied in this act of the Philistines; as if their idols could neither see nor hear beyond their own temples (compare 1 Kings 20:23; 20:28; Psalm 94:9).
1 Chronicles 10:10 "And they put his armor in the house of their gods, and fastened his head in the temple of Dagon."
The Philistines worshiped "Dagon", their god of grain. The temple of Dagon was the site of Samson's death (Judges 16-23-30).
(1 Samuel 5:1-7), recounts another incident that occurred in this temple, revealing that this false god was no match for the true, living God.
It was common among the heathen to vow to a national or favorite deity, that, in the event of a victory, the armor of the enemy's king, or of some eminent leader, should be dedicated to him as an offering of gratitude. Such trophies were usually suspended on the pillars of the temple.
"Fastened his head in the temple of Dagon": While the trunk or headless corpse was affixed to the wall of Beth-shan (1 Sam. 31:10).
Perhaps, they beheaded Saul in retaliation for David cutting off the head of Goliath. (1 Samuel 31:9-10), tells of them even nailing his body to the wall in the house of their false god, Ashteroth.
1 Chronicles 10:11-12 "And when all Jabesh-gilead heard all that the Philistines had done to Saul," "They arose, all the valiant men, and took away the body of Saul, and the bodies of his sons, and brought them to Jabesh, and buried their bones under the oak in Jabesh, and fasted seven days."
Literally, every man of valor. Samuel adds, "and marched all the night."
"Took away": Carried off. Samuel has "took".
"The body": A common Aramaic word, gûfāh, only read here in the Old Testament, for which Samuel has the pure Hebrew synonym a'wîyah. Samuel adds, "from the wall of Beth-shan."
"And brought them": Samuel, "and came to Jabesh, and burnt them there." To burn a corpse was a further degradation of executed criminals (Joshua 7:25; Lev. 20:14; 21:9). And as the Jews did not ordinarily practice cremation. It is supposed that the phrase "burnt them" (in 1 Sam. 31), means "made a burning for them" of costly spices, as was done at the funerals of kings (Jer. 34:5; 2 Chron. 16:14; 21:19). But perhaps the bodies were burnt in this exceptional case because they had been mutilated by the enemy.
"Buried their bones": Samuel, "took and buried." The phrase "their bones," contrasted with their "corpses," certainly seems to imply that the latter had been burnt.
"The oak": Hebrew terebinth, or turpentine tree. Samuel, "tamarisk." The difference points to another source used by Chronicles.
"And fasted seven days": In token of mourning (compare the friends of Job, Job 2:11-13); and Ezekiel among the exiles at Tel-abib (Ezek. 3:15). For the behavior of the men of Jabesh (compare 1 Sam. chapter 11).
Jabesh-gilead was a city in the land of Gilead. Gilead was on the east side of the Jordan River in the land of Reuben, Gad, and the half tribe of Manasseh. It was a terrible fate worse than dying, for the body not to be buried. We see that these brave men of Gilead did retrieve the bodies and buried them in Jabesh. The fasting for seven days could have been a time of mourning for Saul, or it could have been a time of cleansing.
Verses 13-14: This summary is unique to 1 Chronicles and provides the proper transition from Saul's kingship to David's reign.
The author of Chronicles adds a note to the historical narrative on the divine judgment of "Saul" (1 Sam. Chapter 31). Saul's continued disobedience (1 Sam. 13:8-9, 15:3; 9-19), and the consulting of the witch of Endor (1 Sam. 28:7-25), had brought on his downfall.
1 Chronicles 10:13 "So Saul died for his transgression which he committed against the LORD, [even] against the word of the LORD, which he kept not, and also for asking [counsel] of [one that had] a familiar spirit, to inquire [of it];"
Saul consulted a "medium" even though he knew it was forbidden by God (Deut. 18:9-14; 1 Sam. Chapter 28). How sad that his life could be summed up in one single word: unfaithful.
Saul perhaps thought that he had special privileges and would not be held responsible for his sins. He acted as if he thought he was above the law of God. He was very humble in the beginning of his reign, but soon lost his humble spirit and decided to do things his way, instead of God's way. He let Agag live, and kept the finest of the sheep in a battle when God told him to kill everyone and all the animals. He sacrificed once, because he was tired of waiting for the high priest, Samuel. He also consulted with a woman with a familiar spirit, which was strictly forbidden. He pretended to be living for God, but he would not accept God's instructions.
1 Chronicles 10:14 "And inquired not of the LORD: therefore he slew him, and turned the kingdom unto David the son of Jesse."
The account of Saul's death (in 1 Sam. 31:3-4), does not include the words found here: "therefore He" (the Lord), "killed him." Apparently, God ultimately judged Saul because he did not obey what God had said, a judgment that resulted in death and loss of the kingdom (1 Sam. 15:15-26). Saul's story provides a vivid picture for anyone who does not take God's Word seriously. Only by the grace of God through the death of Jesus is anyone spared from death, the natural consequence of disobedience.
God took responsibility for Saul's death, which was fully deserved for consulting a medium, an activity punishable by death (Deut. 17:1-6). This demonstrates that human behavior is under the ultimate control of God, who achieves His purpose through the actions of people.
The will of Saul to have his own way was the very thing that destroyed him. He had tried to kill David, because he knew David had been anointed to be the next king. David would not try to kill Saul, because he was the anointed of God. God had to remove Saul for David to become king. David was not only the son of Jesse, but the youngest son of Jesse. This is the same David that killed Goliath. He would be the opposite of Saul. He was a man after God's own heart. Even though it was an arrow of the Philistine that wounded Saul, it was God who killed him.
1 Chronicles Chapter 10 Questions
1. In verse 1, who fought against Israel?
2. Where did the Israelites fall down slain?
3. Who died in this battle, besides the regular army?
4. Why did God allow this to happen?
5. What are some other names for the valley of Jezreel?
6. What great battle is yet to be fought there?
7. Which of Saul's sons died there?
8. How did David take this news?
9. How was Saul wounded?
10. What did Saul ask his armor-bearer to do?
11. When he would not do what Saul asked, what did Saul do?
12. Why did he not want to fall into the hands of the Philistines?
13. What did the armor-bearer do, when he realized Saul was dead?
14. Who carried word to David of their deaths?
15. What is meant by all his house died?
16. What does verse 7, say the rest of the men in the cities did?
17. What happened to the cities?
18. When did the Philistines find Saul?
19. What did they do to the body of Saul?
20. Where did they put Saul's head?
21. Why did they behead Saul?
22. In 1 Samuel 31:9-10, what does it say they did to Saul's body?
23. Who came and got Saul's body?
24. What did they do with it?
25. Where was Jabesh-gilead?
26. Saul died for his ________________.
27. What were some of his specific sins?
28. Who did God turn the kingdom over to?
29. Who was David's father?
30. David was his _____________ son.
31. Who killed Saul?
Verses 11:1 - 29:30: This section selectively recounts the reign of David with a heavy emphasis on the placement of the Ark in Jerusalem and preparation to build the temple (see notes on 2 Sam. 5:1-3).
Verses 1-3: Whereas chapters 12 and 13 focus on the establishment of David's kingship over "all Israel", a more detailed account can be found (in 2 Sam. 1-5), the story is condensed here. That David was king of Judah (the southern kingdom), for seven years before he was recognized as the king overall is barely mentioned. The author assumes that his audience knows the story of Saul and David, so he chooses his details in order to emphasize the wealth of support for David as king.
1 Chronicles 11:1 "Then all Israel gathered themselves to David unto Hebron, saying, Behold, we [are] thy bone and thy flesh."
For a time after Saul's death, loyalties in "Israel" were divided between Ish-bosheth, Saul's son, and "David" (2 Sam. Chapters 2-4). With the desertion of Ish-bosheth's general, Abner, to "Hebron, David's capital, to recognize his kingship over all Israel (2 Sam. 5:1-5). For an expanded account concerning David's forces at Hebron (see 12:23-40).
When Saul first died, Abner anointed Ish-bosheth king in his father's place. Samuel had already anointed David king. All of the people accepted David as king. Ish-bosheth reigned for two years over 11 tribes, until two of his own captains killed him. David immediately became king of Judah. David was king first in Hebron. For seven and one half years, David reigned over just Judah. David had six sons born in Hebron. "All Israel" is speaking of all of the elders of all the tribes of Israel. David asked God where he would go to set up his kingdom, and the LORD told him Hebron. Hebron was located between Jerusalem and Beer-sheba. Many of the patriarchs are buried in Hebron. David was indeed, bone of their bone and flesh of their flesh. He was descended from Judah.
1 Chronicles 11:2 "And moreover in time past, even when Saul was king, thou [wast] he that leddest out and broughtest in Israel: and the LORD thy God said unto thee, Thou shalt feed my people Israel, and thou shalt be ruler over my people Israel."
David had been anointed king (1 Sam. 16:13), after "Saul's" disobedience to "God's" command given through Samuel (1 Sam. 15:22-23). Part of the promise in the Davidic covenant was that as "ruler over Israel," the line of David would shepherd God's "people" (2 Sam. 7:8; 1 Chron. 17:7; Ezek. 34:23-31; 37:24).
It appears, that the people greatly admired David for the way he handled the problem with Saul. David did have a following of loyal men. The LORD had anointed David king of Israel, and these people accepted that anointing. They wanted to be ruled by David. This Scripture is almost prophetic in the fact that Jesus of the tribe of Judah, descended in the flesh from David, is indeed the Shepherd. David was a shepherd boy who knew the importance of feeding the sheep. He was a shepherd. Jesus is the great Shepherd.
1 Chronicles 11:3 "Therefore came all the elders of Israel to the king to Hebron; and David made a covenant with them in Hebron before the LORD; and they anointed David king over Israel, according to the word of the LORD by Samuel."
The assembly of elders, the Senate of Israel, make a contract with David concerning his prerogative and the rights of his people, thus formally determining "the manner of the kingdom." (Compare 1 Sam. 8:9; 10:25). Representative institutions appear to have been the rule in the best period of Israel's national existence. The elders or hereditary heads of the tribal subdivisions met in council to discuss and settle matters of national concern. (Compare 1 Chron. 12:23).
"Before the Lord": In the presence of the high priest, and perhaps before the Ark. (Compare Exodus 21:6; 1 Sam. 2:25), where the priestly judge is called God, as representing the authority of the Divine judge (Exodus 22:28).
"According to the word of the Lord by Samuel": A reflection added by the chronicler, and based upon the facts related in (1 Sam. 15:28; 16:1-13).
This says the covenant was made with them before the LORD. It is not certain the location of this covenant, except it was in the presence of the LORD. The anointing of David as king was done by the men of Judah confirming the anointing that Samuel had done previously. The place of the anointing could have been in some place of worship in Hebron, because two priests were there at the time, Abiathar and Zadok. They would not have been there if worship were not going on. Samuel had anointed David king on the Word of the LORD.
Verses 4-5: "Jebus," the home of the powerful "Jebusites," was also known as "Jerusalem" (Joshua 15:63; Judges 19:10). "David" had earlier brought Goliath's head here (1 Sam. 17:54). Because Jerusalem was a seemingly impregnable fortress, its citizens had thrown taunts at David and his men (2 Sam. 5:6-7). After Jerusalem's capture, it became known as the "city of David," or "Zion."
In (verses 4-7), David made a strategic choice when he invaded "Jerusalem" in 1000 B.C. and claimed it as "the City of David." Jerusalem was located on a tribal border and was therefore a neutral territory; thus, David would not be seen as favoring one tribe over another. It was also a relatively small city located on a hill, making it easier to defend from invaders.
See notes on (2 Sam. 5:6-10).
Verses 4-9 (see notes on 2 Sam. 5:6-10).
1 Chronicles 11:4″And David and all Israel went to Jerusalem, which [is] Jebus; where the Jebusites [were], the inhabitants of the land."
"And David and all Israel went to Jerusalem": Of this and the following verses (see 1 Chron. 11:9, see notes on 2 Sam. 5:6).
Jebus was the ancient name of Jerusalem. It was also spelled Jebusi in some Scriptures. Jerusalem would become the city of God. This would be the city where David would rule all of Israel. It was 7-1/2 years after David went to Hebron, that he made Jerusalem his headquarters.
1 Chronicles 11:5 "And the inhabitants of Jebus said to David, Thou shalt not come hither. Nevertheless David took the castle of Zion, which [is] the city of David."
"Thou shalt not come hither": The inhabitants of Jebus added something besides (2 Sam. 5:6). They had said, "Except thou take away the blind and the lame, thou shalt not come in hither: thinking, "David cannot come in hither."
"The castle of Zion": This fort became the site of the temple. It is the Acra of Josephus, and is different from the modern Zion. It was the eastern hill in the city, and was the second highest elevation in the city. And up to the time of the destruction of the city of Jerusalem was uniformly named Zion, though from the time of Constantine it has been used for the name of the western hill, the site of Jerusalem. There is but little doubt of the identity of the hill of Moriah with the hill of Zion, though no individual passage of Scripture asserts it. The passage before us, however, with its parallel, tells us plainly enough that the city of David, and that which became the sacred hill of Zion are one. And many passages in the Psalms and the prophets both confirm this and point out the difference between Zion and Jerusalem.
The castle of Zion became the location where the temple was built. Mount Moriah and Mount Zion are in the same area. The Jebusites tried to keep David from taking this area, but he took it anyway. Jerusalem is called the city of David. Zion is symbolic of the church.
1 Chronicles 11:6 "And David said, Whosoever smiteth the Jebusites first shall be chief and captain. So Joab the son of Zeruiah went first up, and was chief."
For the capture of Jerusalem (see the note on 2 Sam. 5:8).
Joab had fallen out of favor with David for killing Abner. He had to prove himself again. He destroyed the Jebusites and was restored as chief and captain. He had been demoted when David disapproved of him. Now, he is back in good standing.
1 Chronicles 11:7 "And David dwelt in the castle; therefore they called it the city of David."
The prowess of Joab on this occasion, and the part which he took in the building of the city of David (1 Chron. 11:8), are known to us only from this passage of Chronicles.
The name was changed, because of the downfall of the Jebusites and the rise of David. Jerusalem is still called the city of David.
1 Chronicles 11:8 "And he built the city round about, even from Millo round about: and Joab repaired the rest of the city."
"Joab repaired the rest of the city": David built a new town to the north of the old one on Mount Zion; but Joab was charged with a commission to restore the part that had been occupied by the ancient Jebus. To repair the breaches made during the siege, to rebuild the houses which had been demolished or burned in the sacking of the town, and to preserve all that had escaped the violence of the soldiery. This work of reconstruction is not noticed elsewhere.
For the "Millo" (see the note on 2 Sam. 5:9).
Millo would probably have been a place of fortification. "Millo" means a mound. The city would probably be built out from the castle to give it protection from every side. Joab, restored to his place of authority, heads up the repairs.
1 Chronicles 11:9 "So David waxed greater and greater: for the LORD of hosts [was] with him."
"Lord of hosts was with him": The Lord of Hosts is doubtless a contracted form of the fuller expression, Lord God of Hosts, as it appears in Samuel. The Lord (or God), of Hosts is a title derived from God's supremacy over the host of heaven, i.e., the stars, worshipped as deities by the races environing Israel, insomuch that the very word for God in the old Babylonian is represented by a star (*). And in the later Assyrian character star was represented by the symbol for God thrice repeated. Assur, the supreme deity of the Assyrian Pantheon, is called in the inscriptions "king of the legions of heaven and earth," or "of the great gods." Similar titles were given to the Babylonian Nebo and Merodach. The Hebrew phrase is therefore, in one sense, equivalent to a concise assertion of the statement, "Jehovah your God is God of gods, and Lord of lords" (Deut. 10:17; compare also Psalms 95:3; 97:7). That the hosts in question are the stars appears from (Psalm 33:6; Isa. 40:26; Judges 5:20).
The blessings of God were upon David. He reigned as king of all Israel for 33 years. His entire reign was for 40 years. He was the most loved of God, besides Jesus.
Verses 10-14: The three "mighty men", Josheb-Basshebeth, Eleazar, and Shammah are mentioned in more detail (in 2 Sam. 23:8-11). These men pledged their loyalty to David while he was hiding from Saul and then fought beside David. No matter how competent David's fighting men were, however, the credit for their success in battle went to only One; "The Lord brought about a great victory."
11:10-41 (see notes on 2 Sam. 23:8-39).
1 Chronicles 11:10″These also [are] the chief of the mighty men whom David had, who strengthened themselves with him in his kingdom, [and] with all Israel, to make him king, according to the word of the LORD concerning Israel."
"Who strengthened themselves with him in his kingdom": Who helped him with all their might to settle him in his kingdom.
"With all Israel": in conjunction with all those loyal Israelites who joined with David; of whom see the next chapter.
(See the note on 2 Sam. 23:8).
These chief of the mighty men had been with David, and they actually helped David gain the rule over the entire tribes of Israel. He became king, partly because of their strong support. Of course, he was king because God made him king. He had to have strong men around him. He gave them jobs of position in his kingdom for their efforts in his behalf.
1 Chronicles 11:11 "And this [is] the number of the mighty men whom David had; Jashobeam, an Hachmonite, the chief of the captains: he lifted up his spear against three hundred slain [by him] at one time."
Jashobeam ... Hachmonite": (In 27:2), he is called the son of Zabdiel, so Hachmonite may be, strictly speaking, his grandfather (27:32). For a variation in name and number (300; see note on 2 Sam. 23:8). A copyist's error would best account for 800 being reported (in 2 Sam. 23:8).
The "number" of the enemy "slain" by "Jashobeam" is given (in 2 Sam. 23:8), as eight hundred, probably the correct figure. The number here may have been miscopied, perhaps influenced by the number slain by Abishai (in verse 20).
Jashobeam was the chief of his captains. He was over 24,000 fighting men. Hachmonite is probably the same as Tachmonite. Jashobeam is said to have killed 300 enemies in one battle. If Tachmonite is the same, he is said to have killed 800. It really does not matter if he killed just 300. That was a tremendous number for one man to kill.
1 Chronicles 11:12 "And after him [was] Eleazar the son of Dodo, the Ahohite, who [was one] of the three mighties."
"Dodo": The LXX has Dodai (so does 1 Chron. 27:4), and the Hebrew text of Samuel. But Syriac and Vulgate has: "his uncle," a translation of dodo.
"The Ahohite": I.e., of the clan Ahoah; perhaps the Benjamite house of this name (1 Chron. 8:4).
"Who was one of the three mighties": "He was among the three heroes," i.e., one of the first or leading trio of warriors, whose names were Jashobeam (Eshbaal), Eleazar, and Shammah (2 Sam. 23:11).
This Eleazar is the same as Azareel. Dodo is spoken of as Dodi, and Dodai. Ahohite is the same as Ahoah. The third mighty man is not named here, but is called Shammah, the Hararite (in 2 Samuel 23:11).
1 Chronicles 11:13 "He was with David at Pas-dammim, and there the Philistines were gathered together to battle, where was a parcel of ground full of barley; and the people fled from before the Philistines."
Or Ephes-dammim, between Shochoh and Azekah in the Mountains of Judah, where David encountered Goliath. The name does not now appear in (2 Sam. 23:5), being probably concealed under the word rendered "when they defied."
"And there the Philistines were gathered together to battle": After these words several lines have been lost, as may be seen by comparison of (2 Sam. 23:9-10). The text may be restored thus: "He was with David at Pas-dammim, and there the Philistines had gathered to the battle; and the men of Israel went up (perhaps, up the mountain side, in retreat). And he stood his ground, and smote the Philistines until his hand was benumbed, and clave to the sword. And Yahweh wrought a great victory on that day. And the people began returning (from flight), behind him only to spoil (the slain). And after him (was) Shammah ben Agê, a Hararite. And the Philistines gathered together unto Lehi (Judges 15:9). And there was a parcel, etc.," (1 Chron. 11:13). The cause of this serious omission was perhaps the double occurrence of the phrase "the Philistines gathered together." The eye of some copyist wandered from one to the other. What was originally told of Eleazar the second hero, was that his prowess turned the flight at Pas-dammim into a victory.
"Where was a parcel of ground full of barley": The scene of the exploit of the third hero, Shammah, son of Agê. Perhaps the Philistines were intent on carrying off the crop (1 Sam. 23:1). Samuel reads lentils. The Hebrew words for barley and lentils are very similar. We cannot tell which text is right.
"Pas-dammim" means the boundary of blood. Barley was cheaper than wheat. It was used to feed animals as well as people. There appeared to have been many battles fought in this place. In fact, this was where David had come against Goliath and slew him. In the battle mentioned in the verse above, the people fled before the Philistines.
1 Chronicles 11:14 "And they set themselves in the midst of [that] parcel, and delivered it, and slew the Philistines; and the LORD saved [them] by a great deliverance."
"And they set themselves ... and delivered ... and slew": These verbs should be singular, as describing the exploit of Shammah (2 Sam. 23:12). After the omission just noticed had become perpetuated in the text, some editor must have altered the words into the plural, supposing that they referred to David and Eleazar (1 Chron. 11:13).
"Saved them": Samuel: "made a great deliverance": transpose one letter, and the Hebrew words are identical. LXX and Syriac agree with Samuel.
These men were mighty men, because the LORD was with them. The blessings of the LORD were upon everything that David did. The Philistines were the enemy of David, but they were also God's enemies, as well. They stopped running in the middle of the barley field, and fought against the Philistines and won.
1 Chronicles 11:15 "Now three of the thirty captains went down to the rock to David, into the cave of Adullam; and the host of the Philistines encamped in the valley of Rephaim."
Literally, three out of the thirty chiefs went down; a mode of description which appears to distinguish this trio from the former (1 Chron. 11:11-14). The form of the verb, however, connects this exploit with the same war (compare 2 Sam. 23:13-17).
"To the rock": 'Al haç-çûr (later use of 'al, "on"). Samuel has "at (or towards), harvest," 'el qaçir. In Hebrew writing the phrases are very similar. Our phrase looks like a correction of that in Samuel. At any rate, the Syriac, Targum, Arabic, and probably the LXX, read qaçir in the manuscripts of Samuel. Here the LXX has "to the rock;" Syriac omits the phrase.
"Cave of Adullam" (see 1 Sam. 22:1).
"Valley of Rephaim" (see Joshua 15:8). It lay south-west of Jerusalem, in the direction of Bethlehem. It may have got its name from the aboriginal Rephaim (Deut. 3:11). Authorized Version, giants (Joshua 17:15). It was a rich corn land (Isa. 13:5; compare 1 Chron. 11:13).
This is speaking of the same cave that David camped in over and over, when he was fleeing from Saul. "Rephaim" means giants. The three captains that we have just read about are the leaders of the other thirty captains. The thirty are over smaller groups and are probably subject to the three we have just discussed. There is very little known of the thirty. They are alluded to several times, however.
1 Chronicles 11:16 "And David [was] then in the hold, and the Philistines' garrison [was] then at Beth-lehem."
The stronghold or rock-fortress of Adullam (2 Sam. 5:17; 23:14).
"The Philistines' garrison": An outpost; for their army was camping near Jerusalem.
This is probably the same as in (2 Sam. 5: 17-18). This happened just after David was anointed king over Israel. The Philistines thought they would destroy him, before he got settled as king. The hold was probably the cave. David inquired of God what he should do and God gave the Philistines into the hands of David.
Verses 17-19: This story of "the three might men" demonstrates the deep loyalty David inspired and how much David valued that loyalty. By offering a drink offering (Gen. 35:14), David put God at the center of it all, in stark contrast to Saul.
1 Chronicles 11:17 "And David longed, and said, Oh that one would give me drink of the water of the well of Beth-lehem, that [is] at the gate!"
"The well of Bethlehem": The traditional well is half a mile distant, to the north of the town, and consists of a group of three cisterns, while the present town is supplied with water by an aqueduct.
"At the gate": Nothing else is known of this well. No trace of it exists now, according to Dr. Robinson.
1 Chronicles 11:18 "And the three brake through the host of the Philistines, and drew water out of the well of Beth-lehem, that [was] by the gate, and took [it], and brought [it] to David: but David would not drink [of] it, but poured it out to the LORD,"
Not the main army, but the outpost in front of Beth-lehem. There were heroes before Agamemnon, and there was chivalry before the Crusades.
"By the gate": Hebrew: "in".
"Poured it out": As a libation or drink-offering. The technical term is used (as in Gen. 35:14). An act of free sacrifice, done under a sudden impulse of thankfulness, and not according to any formal prescription of the Law.
Beth-lehem was surrounded by Philistines at the time. The three, spoken of here, are the three captains who are in charge of David's men. We can see their bravery and their loyalty to David in this. It is interesting that David was thirsty for the water, and yet would not drink it. He offered the water to the LORD by pouring it out.
1 Chronicles 11:19 "And said, My God forbid it me, that I should do this thing: shall I drink the blood of these men that have put their lives in jeopardy? for with [the jeopardy of] their lives they brought it. Therefore he would not drink it. These things did these three mightiest."
Literally, the blood of these men should I drink in their lives (souls)? It put him into the utmost confusion, to think three brave men should hazard their lives to fetch water for him. In his account, it turns the water into blood. It is to the honor of great men, not to be prodigal of the blood of those they employ. Their lives appears to be spurious here, as it occurs again immediately, and is read only once in Samuel. David regards the water as blood: it had been obtained at the hazard of life, and "the life is the blood" (Gen. 9:4). The question in Samuel runs: "The blood of the men who went in (at the risk of), their lives?" The verb seems to have fallen out by accident.
"For with the jeopardy of their lives they brought it": Literally, in their lives. This remark is not found in Samuel, and looks like an explanation of the words, "shall I drink the blood of these men?"
"These things did these three mightiest": Rather, these things did the three mighty men (or, warriors). The Hebrew text of this narrative presents only a few verbal differences from (2 Sam. 23:13-17).
David was not speaking of literal blood, but he felt they had put their life at peril to get this water for him. He did not drink it to satisfy his physical thirst, because of the sacrifice they had made for him to get it.
1 Chronicles 11:20″And Abishai the brother of Joab, he was chief of the three: for lifting up his spear against three hundred, he slew [them], and had a name among the three."
Hebrew, Abshai, but in Samuel, Abishai. (Compare Abram and Abiram.) Samuel adds "son of Zeruiah" after Joab. (Compare 1 Chron. 2:16 and 18:12; 19:11 for other deeds of Abishai).
"He was chief of the three": Apparently the second triad, one of whose famous exploits has just been related (1 Chron. 11:15-19). The Hebrew text of Samuel seems to read "knights," but some manuscripts, the Hebrew margin, and all the versions, agree with Chronicles.
"For lifting up": Literally, and he had brandished his spear over three hundred slain. The exploit of Jashobeam (1 Chron. 11:11).
"And had a name among the three": That is, among the second triad, of which he was captain.
1 Chronicles 11:21 "Of the three, he was more honorable than the two; for he was their captain: howbeit he attained not to the [first] three."
"Of the three in the second rank he was the most honorable." The word, translated "in the second rank," is however certainly corrupt (compare 2 Sam. 23:19), and should be corrected. We then translate: He was more honorable than the three. The verse probably comes from a lost poem. What is meant by the three and by the first three cannot be determined owing to the loss of the context.
Abishai was the one who had volunteered to go into the camp of Saul at night with David. He was a very brave man. There are so many accounts of bravery of Abishai, it would be difficult to name them here. We might even come to the conclusion from his acts, that he was the bravest of the three mighty men. He was one of the three captains who were over David's army.
1 Chronicles 11:22 "Benaiah the son of Jehoiada, the son of a valiant man of Kabzeel, who had done many acts; he slew two lionlike men of Moab: also he went down and slew a lion in a pit in a snowy day."
Captain of the royal guard (1 Chron. 18:17), and third "captain of the host" (1 Chron. 27:5-6).
"Son of a valiant man": "Son" is probably a spurious addition here, as elsewhere. The Syriac has "Benaiah son of Joiada, a strong warrior." The LXX, however, reads, "son of a mighty man."
"Kabzeel": A town of southern Judah, site unknown (Joshua 15:21; Neh. 11:25), Jekabzeel.
"Who had done many acts": The margin is correct. This poetic phrase only occurs in this and the parallel passage.
"He slew two lionlike men of Moab": See (1 Chron. 18:2). So the Syriac: "He slew two giants of Moab." The Hebrew has, "He smote the two Ariel of Moab." Ariel, "lion of God", a title of heroes with the Arabs and Persians. Appears to be used as an appellative (Isa. 33:7): "Lo, the heroes ('arîêlîm), cry without!" (Hebrew). The (LXX of 2 Sam 23:20) reads, "The two sons of Ariel of Moab;" whence some think that Ariel denotes here the king of Moab; but the former sense is better.
"Also he went down and slew a lion": Literally, and he (it was who), went down and smote the lion in the middle of the cistern in the day of snow. The article pointedly refers to some well-known feat of Benaiah's.
1 Chronicles 11:23 "And he slew an Egyptian, a man of [great] stature, five cubits high; and in the Egyptian's hand [was] a spear like a weaver's beam; and he went down to him with a staff, and plucked the spear out of the Egyptian's hand, and slew him with his own spear."
Literally, and he it was who smote the Egyptian, a man of measure, five cubits tall. Samuel has only "who (was), a sight;" or "a man to look at" (Hebrew margin). The chronicler says why.
"Like a weaver's beam": Not in Samuel. Perhaps due to a recollection of the combat of David and Goliath. (Compare also 2 Sam. 21:19.) Yet the LXX of (2 Sam. 23:21), has "like the beam of a ship's ladder"; and this may be original.
"Went down": To the combat. The staff (shēbet), of Benaiah differs from David's (maqqēl; 1 Sam. 17:40; 17:43); and the similarity of the two accounts, so far as it extends, is a similarity not of fiction, but of fact.
"With a staff": Rather, the staff, which he happened to carry.
1 Chronicles 11:24 "These [things] did Benaiah the son of Jehoiada, and had the name among the three mighties."
Literally, and to him (was), a name among the three heroes, viz., the second triad.
Benaiah was son of the high priest Jehoiada. David set Benaiah over his guard. The person five cubits high means that he was seven and one half feet tall. Benaiah was over 24,000 fighting men.
1 Chronicles 11:25 "Behold, he was honorable among the thirty, but attained not to the [first] three: and David set him over his guard."
Rather, above the thirty behold he was honored.
"But attained not to the first three": For he was a member of the second triad of heroes. The third member is omitted here, as in the case of the first triad.
"Over his guard": Literally, over his obedience; an abstract for concrete (as in Isaiah 11:14; meaning vassals). The Cherethites and Pelethites, a small corps probably of foreigners, who constituted David's body-guard, and were under his direct orders, appear to be meant here (see 2 Sam. 8:18; 20:23). The word has this precise sense only in this place and it's parallel.
We mentioned above, that he was over the personal guard of David.
1 Chronicles 11:26″Also the valiant men of the armies [were], Asahel the brother of Joab, Elhanan the son of Dodo of Beth-lehem,"
The Heb. phrase has this meaning (1 Chron. 12:8); but elsewhere it denotes "valiant heroes" (1 Chron. 7:5; 7:7), and so here. (2 Sam. 23:24), has "Asahel brother of Joab was among the thirty." It thus appears that the warriors of this list are none other than the famous band of thirty warriors already spoken of (1 Chron. 11:15; 11:25). From having been the original number, thirty may have become the conventional name of the corps even when its limits had been enlarged. It is noticeable that so far as to (1 Chron. 11:41), the heroes are arranged in pairs, and that the gentile or cantonal name is usually added to that of the hero. They mostly belong to Judah and Benjamin; whereas the sixteen additional names, so far as known, belong to the trans-jordanic tribes, and the northern tribes are not represented at all.
"Elhanan": Dodo is very much like David. Is this a third alias of the slayer of Goliath? (See note on 1 Chron. 20:5).
Asahel was the nephew of David. He was swift of foot and outran Abner after the battle at Gibeon. Abner threw a lance through him and killed him. We dealt with Dodo earlier in the lessons. The list that follows, including Asahel and Elhanan, would be 31, but is called thirty because of the early death of Asahel. He is still honored by being listed as one of the thirty. He was replaced at his death, and that makes the list 31. There are actually 48 listed in this chapter, but some of them are replacements for others who died or were added later.
1 Chronicles 11:27 "Shammoth the Harorite, Helez the Pelonite,"
Samuel has "Shammah (of which Shammoth is plural) the Harodite." A place called Harod occurs (in Judges 7:1; compare also 1 Chron. 27:8). Note (2 Sam. 23:26), adds another Harodite, Elika (? Elikam), omitted here by accident.
"Helez the Pelonite": Samuel, "the Paltite," perhaps more correctly. The Syriac and Arabic read "of Palton" and "Faltûna." Beth-phelet was a town of Judah (Neh. 11:26), but (1 Chron. 27:10), calls Helez "the Pelonite of the sons of Ephraim." The Hebrew peloni (Authorized Version, Pelonite), means so-and-so, and may be a scribe's substitute for an illegible name.
1 Chronicles 11:28 "Ira the son of Ikkesh the Tekoite, Abi-ezer the Antothite,"
Of Tekoa, in Judah. Abi-ezer, of Anathoth, in Benjamin (compare 1 Chron. 27:9; 27:19).
Matthew Henry's Concise Commentary (11:10-47). An account is given of David's worthies, the great men who served him. Yet David reckoned his success, not as from the mighty men that were with him, but from the mighty God, whose presence is all in all. In strengthening him, they strengthened themselves and their own interest, for his advancement was theirs. We shall gain by what we do in our places for the support of the kingdom of the Son of David; and those that are faithful to Him, shall find their names registered much more to their honor, than these are in the records of fame.
1 Chronicles 11:29 "Sibbecai the Hushathite, Ilai the Ahohite,"
The correct name (see 1 Chron. 27:11). He slew the giant Saph (2 Sam. 21:18). Samuel calls him Mebunnai, by confusion of similar letters. Sibbecai was a Zarhite, i.e., of clan Zerah. Hushah, his township, was in Judah (1 Chron. 4:4).
"Ilai": Samuel has Zalmon, which may be correct, letters having faded.
"Ahohite" (see 1 Chron. 11:12).
1 Chronicles 11:30 "Maharai the Netophathite, Heled the son of Baanah the Netophathite,"
So in (1 Chron. 27:13), with "of the Zerahites" (R.V.) added. A Netophathite might come either from Netophah (a village in Judah not far from Beth-lehem), or from the "villages of the Netophathites" (1 Chron. 9:16).
"Heled": In (1 Chron. 27:15). "Heldai," a name found in (Zech. 6:10). "Heleb" in (2 Sam. 23:29), is probably a wrong reading.
1 Chronicles 11:31 "Ithai the son of Ribai of Gibeah, [that pertained] to the children of Benjamin, Benaiah the Pirathonite,"
Samuel, "Ittai," an older pronunciation. Not to be confused with "Ittai the Gittite" (2 Sam. 15:19).
"Gibeah ... of Benjamin": was near Ramah.
"Benaiah the Pirathonite" (1 Chron. 27:14). Of course different from Benaiah son of Jehoiada. "Pirathon in the land of Ephraim" (Judges 12:15), may be the modern Ferâta, southwest of Shechem.
1 Chronicles 11:32 "Hurai of the brooks of Gaash, Abiel the Arbathite,"
In (2 Samuel 23:30), "Hiddai." The true form of the name is uncertain; neither form occurs elsewhere.
"Gaash": A mountain in Ephraim (Judges 2:9; also Joshua 24:30).
"Abiel": In (2 Sam. 23:31), "Abi-albon." "Arbathite" means "inhabitant of Beth Arabah"; (Joshua 15:6), a town on the border between Judah and Benjamin.
1 Chronicles 11:33 "Azmaveth the Baharumite, Eliahba the Shaalbonite,"
Of Bahurim, the town of Shimei (2 Sam. 16:5; 3:16), in Benjamin. Samuel has the transposed form, "Barhumite."
"Eliahba": God hideth.
"Shaalbonite": Of Shaalbim (Joshua 19:42), a Danite town near Ajalon.
1 Chronicles 11:34 "The sons of Hashem the Gizonite, Jonathan the son of Shage the Hararite,"
Samuel has "the sons of Jashen, Jonathan" (Hebrew). Here the Syriac and Arabic have "the sons of Shëm of 'Azun, Jonathan son of Shaga of Mount Carmel." The word "sons" (bnê), is an accidental repetition of the last three letters of the Hebrew word for Shaalbonite. "Jashen the Gizonite" is probably the right reading.
"Jonathan the son of Shage the Hararite": This appears more correct than the text of Samuel, "Shammah the Hararite." "Shammah son of Age the Hararite" was the third hero of the first triad (2 Sam. 23:11). Perhaps, therefore, the original reading here was "Jonathan son of Age (or Shammah) the Hararite." The Syriac and Arabic, however, supports Shage.
1 Chronicles 11:35 "Ahiam the son of Sacar the Hararite, Eliphal the son of Ur,"
(Wages) is probably right, not "Sharar" (Samuel). LXX Vat. has "Achar," "Sachar." Syriac, "Sacham."
Instead of "Hararite", Samuel has "Ararite," or "Adrite" (Syrian).
"Eliphal the son of Ur": Instead of this, Samuel reads, "Eliphelet son of Ahasbai son of the Maachathite." Eliphelet (the name of a son of David) seems right.
1 Chronicles 11:36 "Hepher the Mecherathite, Ahijah the Pelonite,"
Wanting in the present text of Samuel. Mecherah is unknown as a place, and a comparison with Samuel (1 Chron. 11:34), suggests "Hepher the Maachathite," i.e., of Abelbeth-Maachah, or perhaps the Syrian state of Maachah (2 Sam. 10:8).
"Ahijah the Pelonite": Instead of this Samuel has "Eliam son of Ahithophel the Gilonite." For Ahithophel (see 2 Sam. 15:31). The Pelonite, i.e. so-and-so, may indicate either that Ahithophel's name had become obscure in the chronicler's manuscript, or that he was unwilling to mention the traitor. Ahijah (Jah is a brother) and Eliam (God is a kinsman), might be names of one person.
1 Chronicles 11:37 "Hezro the Carmelite, Naarai the son of Ezbai,"
Syriac, "Hezri" and so perhaps Samuel, margin; but Samuel, text, "Hezro."
"Carmelite": Of Carmel (Karmul), a town south of Hebron (Joshua 15:55).
"Naarai the son of Ezbai": Samuel, "Paarah the Arbite." Arab also was a town south of Hebron, in the hill country of Judah (Joshua 15:52).
1 Chronicles 11:38 "Joel the brother of Nathan, Mibhar the son of Haggeri,"
"Mibhar the son of Haggeri": "Mibhar" (choice), is unlikely as a proper name, and is probably a corruption of Miçcobah, "of Zobah," as in Samuel. After this word Samuel adds "Bani the Gadite." The name "Bani" has fallen out of our text. "Haggeri" is an easy corruption of Haggadi "the Gadite."
1 Chronicles 11:39 "Zelek the Ammonite, Naharai the Berothite, the armor-bearer of Joab the son of Zeruiah,"
Many of David's warriors were aliens. (Compare "Uriah the Hittite;" "Ittai the Gittite;" and "Ithmah the Moabite"; 1 Chron. 11:46).
"Berothite": Of Beeroth in Benjamin (Joshua 18:25).
1 Chronicles 11:40 "Ira the Ithrite, Gareb the Ithrite,"
The Ithrite. One of the families of Kirjath-jearim (1 Chron. 2:53). Other similar colonists from Kirjath-jearim, and descended from Shobal, were the Puthite, the Shumathites, and the Izrahite. With this verse we count up, including the dropped-out Elika, the names of "thirty mighty men." And we may understand Samuel's thirty-seven to consist of these, increased by Uriah and the two parties of three each.
Verses 41-47: This adds new material to (2 Sam. Chapter 23).
1 Chronicles 11:41 "Uriah the Hittite, Zabad the son of Ahlai,"
His history, omitted by Chronicles, is told (in 2 Samuel chapter 11). The list of heroes in Samuel closes with this name, adding by way of summation, "all, thirty and seven."
The sixteen names which follow may indicate a later revision of the catalogue. They are not given elsewhere.
The Uriah, mentioned above, is the same as the husband of Bath-sheba. David had him killed to get his wife. Beginning with (verse 42), the list seems to be additions. They are not included (in 2 Samuel chapter 23).
1 Chronicles 11:42 "Adina the son of Shiza the Reubenite, a captain of the Reubenites, and thirty with him,"
A captain of the Reubenites (or chief; Hebrew meaning head), and thirty with him (besides him). Literally, upon him. So LXX Syriac reads "and he was commanding thirty men," which gives the apparent meaning of the verse. If, as seems likely, the "thirty" were the officers of David's guard of six hundred warriors (1 Sam. 23:13; 30:10; 2 Sam. 15:18), called "the mighty men," or heroes (2 Sam. 10:7; 20:7; 1 Kings 1:8). Each captain would lead about twenty men. Adina's corps is mentioned perhaps as being larger than usual.
1 Chronicles 11:43 "Hanan the son of Maachah, and Joshaphat the Mithnite,"
The LXX has "the Mathanite," or "the Bethanite." Syriac, "Azi of Anathoth"!
1 Chronicles 11:44 "Uzzia the Ashterathite, Shama and Jehiel the sons of Hothan the Aroerite,"
"The Ashterathite": I.e. inhabitant of Ashtaroth (1 Chron. 6:71), a city of Manasseh east of Jordan.
"And Jehiel the sons of Hothan": R.V. and Jeiel the sons of Hotham.
"The Aroerite": I.e. inhabitant of Aroer. There were two cities of this name, both east of Jordan (compare Joshua 13:16; 13:25).
1 Chronicles 11:45 "Jediael the son of Shimri, and Joha his brother, the Tizite,"
Perhaps the Manassite who joined David at Ziklag (1 Chron. 12:20).
1 Chronicles 11:46 "Eliel the Mahavite, and Jeribai, and Joshaviah, the sons of Elnaam, and Ithmah the Moabite,"
Perhaps the Gadite of (1 Chron. 12:11).
"The Mahavite": Probably a corruption of "the Mahanaimite." Mahanaim was in Gad.
1 Chronicles 11:47 "Eliel, and Obed, and Jasiel the Mesobaite."
"The Mesobaite": This name is entirely unknown, unless it may be the same as Mezobah.
1 Chronicles Chapter 11 Questions
1. What did all Israel say to David at Hebron?
2. Who did Abner anoint as king in Saul's place?
3. Who had previously anointed David king?
4. How long did Ish-bosheth reign?
5. What happened to him?
6. How long did David reign in Hebron, over Judah?
7. Who is "all Israel" speaking of in verse 1?
8. Why had David gone to Hebron?
9. Where was Hebron located?
10. How is verse 2 prophetic?
11. Who is the great Shepherd?
12. David was a ____________.
13. Who did David make a covenant with at Hebron?
14. Who anointed David king over Israel at Hebron?
15. Who were the acting priests at that time?
16. What was the ancient name for Jerusalem?
17. How many years, after David became king of Judah, did he go to Jerusalem?
18. What did the castle of Zion become?
19. Who went up first to smite the Jebusites?
20. Why had Joab been out of favor with David?
21. Why was Jerusalem called the city of David?
22. Why did David wax greater and greater?
23. How long did David reign in Hebron, and in Jerusalem?
24. Who killed 300 enemies of David by himself?
25. Eleazar, in verse 12, is the same as ___________.
26. What does "Pas-dammim" mean?
27. How many captains went down to the rock to David?
28. What does "Rephaim" mean?
29. Who went to Beth-lehem through the Philistines, and got water for David?
30. Why did David not drink the water?
31. Who might we assume to be the bravest of the three mighty men?
32. Who was Asahel?
33. Who are listed in verses 27 through 41?
34. Who was the Uriah listed here?
35. Which, of all of these men, are not listed in 2 Samuel chapter 23?
Verses 1-40: These events predate those of (11:1-47). They are divided between David's time at Ziklag (12:1-22), and Hebron (12:23-40). They summarize the narrative covered (in 1 Sam. Chapter 27 to 2 Sam. Chapter 5).
In (verses 1-14), men from Benjamin (12:2-3, 16-18), Gad (12:8-15), Judah (12:16-18, and Manasseh (12:19-22), came to help David conquer enemies on both sides of the Jordan (verse 15).
For "David's" stay at "Ziklag" and his battles with the Amalekites (see 1 Sam. Chapters 27 and 30).
1 Chronicles 12:1 "Now these [are] they that came to David to Ziklag, while he yet kept himself close because of Saul the son of Kish: and they [were] among the mighty men, helpers of the war."
"Ziklag": Located in the south near the Edomite border. The territory was ruled by the Philistines, who made David a ruler over it during the latter period of Saul's reign when he was pursuing David (1 Sam. 27:6-7). This was prior to David's taking the rule over all Israel (compare verse 38).
Ziklag was where David stayed just before the death of Saul. David was in Ziklag for a year and a half. Saul wanted to kill David, and David just stayed away from Saul. David had loyal men with him all the time he was running from Saul. David could have killed Saul several times, but would not, because he was God's anointed. Achish had given Ziklag to David as a place to live.
1 Chronicles 12:2 "[They were] armed with bows, and could use both the right hand and the left in [hurling] stones and [shooting] arrows out of a bow, [even] of Saul's brethren of Benjamin."
Even when David was hiding from Saul, he had a following of capable fighting men who were familiar with the "bow", arrow, and sling and, ironically, were "Saul's brethren." Many among them recognized David as the legitimate king. The sling, although simple in appearance, a shallow pouch with two cords attached to it, could be a deadly weapon with which to hurl "stones" (1 Sam. 17:32-57).
These particular men had been with Saul, until they determined he was not fair in his dealings. They were some of the choice fighters who could use both hands in battle. They determined that David was right in the problem with Saul, and they came to serve David. Saul was a Benjamite, but they could not follow him because of his cruelty toward David.
Verses 3-8: These verses again underscore the widespread support for David: "all the rest of Israel were of one mind to make David king."
1 Chronicles 12:3 "The chief [was] Ahiezer, then Joash, the sons of Shemaah the Gibeathite; and Jeziel, and Pelet, the sons of Azmaveth; and Berachah, and Jehu the Antothite,"
Who was of Gibeah, in the tribe of Benjamin, sometimes called Gibeah of Benjamin, and of Saul, it being his birthplace (see 1 Sam. 11:4). And so, these might be some of his kindred.
"And Jeziel, and Pelet, the sons of Azmaveth": There is one of this name in the posterity of Jonathan (1 Chron. 8:36), who might be so called after some of his relations.
"And Berachah, and Jehu the Antothite": Or Anethothite, as the Vulgate Latin version, who was of Anathoth, a city in the tribe of Benjamin. The native place of Jeremiah the prophet.
The list of men, who helped David at this time, would not be the same as the later list. Some will die in battle and be replaced. This is the beginning of the earliest list.
1 Chronicles 12:4 "And Ismaiah the Gibeonite, a mighty man among the thirty, and over the thirty; and Jeremiah, and Jahaziel, and Johanan, and Josabad the Gederathite,"
That came with him, and he had the command of; this man was of Gibeon, another city in the tribe of Benjamin (Joshua 18:25).
"And Jeremiah, and Jahaziel, and Johanan, and Josabad, the Gederathite": One of Gederah, a city in the tribe of Judah, perhaps on the borders of that and Benjamin. Joram speaks of it as belonging to the country of the city Aelia or Jerusalem.
David had about 600 men with him who had been with him from the time he had to flee from Saul. The men listed in the verses above and the next few verses, are the men who were over that 600.
1 Chronicles 12:5 "Eluzai, and Jerimoth, and Bealiah, and Shemariah, and Shephatiah the Haruphite,"
A native of Haruph or Hariph (see Neh. 7:24).
1 Chronicles 12:6 "Elkanah, and Jesiah, and Azareel, and Joezer, and Jashobeam, the Korhites,"
Not Korahites, descendants of Levi (1 Chron. 9:19), but the posterity of Korah a Benjamite.
1 Chronicles 12:7 "And Joelah, and Zebadiah, the sons of Jeroham of Gedor."
A city in the tribe of Judah (Joshua 15:58), and might now belong to Benjamin. Or this was another city of the same name in that tribe.
Verses 8-15: The roster of "Gadites" who came to "David," possibly during his time in the wilderness of En-gedi (1 Sam. 24:1), is given here. David characteristically sought out various caves or strongholds in the "wilderness" areas where he fled from Saul (e.g. 1 Sam. 22:1; 23:14).
1 Chronicles 12:8 "And of the Gadites there separated themselves unto David into the hold to the wilderness men of might, [and] men of war [fit] for the battle, that could handle shield and buckler, whose faces [were like] the faces of lions, and [were] as swift as the roes upon the mountains;"
Soldiers from all Israel gravitated toward David, God's chosen king. The "Gadites," who joined him while he was still a fugitive, were trained in mountain warfare and in using "shield and spear."
These men, that followed David, were not just from Judah. They were valiant men from several of the tribes. They followed David, because they believed in him and his God. They knew what Saul was doing was wrong. These were all brave men who were willing to fight for the right, even if they were greatly outnumbered. They were strong as lions. They were even better than what their physical power would let them be, because God strengthened them for battle. God was with David and his men.
1 Chronicles 12:9-13 "Ezer the first, Obadiah the second, Eliab the third," "Mishmannah the fourth, Jeremiah the fifth," "Attai the sixth, Eliel the seventh," "Johanan the eighth, Elzabad the ninth," "Jeremiah the tenth, Machbanai the eleventh."
This and those that follow are the names of the Gadites given, according to their age or merit, or order in coming to David: Obadiah, Eliab, Mishmannah, Jeremiah, Attai, Eliel, Johanan, Elzabad, Jeremiah, and Machbanai; in all eleven.
"Jeremiah the fifth": Compare (1 Chron. 12:13), Jeremiah the tenth. A very slight difference of spelling distinguishes the two in the Hebrew.
This is a list of the men of Gad that came to serve with David. Verse 14 says that the least of these men were over 100 and the greatest was over 1,000. This could have been the number they were over, when they served with the tribe of Gad. It could also be saying that the least of these men were like 100 and the greatest like 1000. The third thing it could mean, is that David's army of 600 had grown mightily, and they were over the larger army.
1 Chronicles 12:14 "These [were] of the sons of Gad, captains of the host: one of the least [was] over a hundred, and the greatest over a thousand."
Of the militia in their own country, and of the men they brought with them. Or they were such afterwards in David's army.
"One of the least was over a hundred, and the greatest over a thousand": Not that they were so when they came, or brought over such a number of men with them under their command. But they were promoted by David, when he came to the throne, to be centurions and chiliarchs. According to Jarchi, the sense is, that the least of them would put to flight and pursue one hundred, and the greatest of them 1000, and so fulfilled the passage in (Lev. 26:8).
1 Chronicles 12:15 "These [are] they that went over Jordan in the first month, when it had overflown all his banks; and they put to flight all [them] of the valleys, [both] toward the east, and toward the west."
"First month": March/April when the Jordan River was at flood stage due to melting snow in the north. The Gadites would be crossing from east to west.
There is a mention of the Jordan overflowing (in Joshua 3:15). That is not the same instance as this however. That just shows that sometimes around March or April, the Jordan does overflow. There is no reference that I find to this particular time however.
Verses 16-18: The addition of men from "Benjamin" and "Judah" occurred in the days of David's life in the strongholds. For the ministry of the Holy Spirit in the Old Testament (see the note on Judges 3:10).
1 Chronicles 12:16 "And there came of the children of Benjamin and Judah to the hold unto David."
Besides those before mentioned (1 Chron. 12:2).
"To the hold unto David": The same as (in 1 Chron. 12:8).
1 Chronicles 12:17 "And David went out to meet them, and answered and said unto them, If ye be come peaceably unto me to help me, mine heart shall be knit unto you: but if [ye be come] to betray me to mine enemies, seeing [there is] no wrong in mine hands, the God of our fathers look [thereon], and rebuke [it]."
Out of the hold where he was; either out of respect and deference to them, some of them being persons of eminence. Or it may be out of suspicion, fearing they were not his friends, being, it may be, chiefly of the tribe of Benjamin. And therefore, was desirous of sounding them before he admitted them.
"And said unto them, if ye be come peaceably unto me to help me": If they were come with a good will to him, and intention to help him against his enemy, and protect him.
"Mine heart shall be knit unto you": They should have such a share in his affections that their hearts would be as one, as his and Jonathan's were (1 Sam. 18:1).
"But if ye be come to betray me to mine enemies": Into the hands of Saul, and his courtiers, that sought his life.
"Seeing there is no wrong in mine hands": No injury done by him to Saul, or to them, or to any other.
"The God of our fathers look thereon, and rebuke it": He that sees all things, let him revenge it. And it is not only a wish that he would, but a prayer of faith that so it would be.
These of Benjamin and of Judah are in addition to those already mentioned. David had been deceived and betrayed so many times, that he was very cautious here. He would welcome them if they were on his side; but if they were there to destroy, he warned them that God would destroy them. David knew the LORD was with him, even though he was in hiding from Saul.
1 Chronicles 12:18 "Then the spirit came upon Amasai, [who was] chief of the captains, [and he said], Thine [are we], David, and on thy side, thou son of Jesse: peace, peace [be] unto thee, and peace [be] to thine helpers; for thy God helpeth thee. Then David received them, and made them captains of the band."
"The spirit": A temporary empowerment by the Holy Spirit to assure David that the Benjamites and Judahites were loyal to him and that the cause was blessed by God.
In the days of the Old Testament, the "Spirit" spoke to (and through), chosen individuals such as "Amasai" At Pentecost (Acts 2:14-21), the Holy Spirit became available at all times to all believers.
Amasai is probably the same as Amasa. He would have been David's nephew by his sister, Abigail. This Amasai was led by the Spirit. He spoke as the Spirit gave him utterance. David believed the words that he said, and welcomed him. He even made him a captain of some of the men.
Verses 19-22: For the historical background of this addition of troops from "Manasseh," (see 1 Sam. Chapters 29 and 30 that provide the background).
1 Chronicles 12:19 "And there fell [some] of Manasseh to David, when he came with the Philistines against Saul to battle: but they helped them not: for the lords of the Philistines upon advisement sent him away, saying, He will fall to his master Saul to [the jeopardy of] our heads."
Of the tribe of Manasseh; they took his part, and on his side, and joined him.
"When he came with the Philistines against Saul to battle": Which was a strong proof of their cordial attachment to him.
"But they helped them not": The Philistines; neither David nor his men, or the Manassites that joined them.
"For the lords of the Philistines, upon advisement": counsel taken among themselves: sent him away; that is, David and his men.
"Saying, he will fall to his master Saul, to the jeopardy of our heads": Meaning, that he would go off with his troops to Saul, and betray them into his hands, and with their heads make his peace with him (see 1 Sam. 29:4).
David had gone to the battlefront with the Philistines, but some of the Philistines did not trust David. They thought David would turn against them and help Saul. David did not fight against Saul, but went back home. It appears that some of Manasseh went back home with him.
1 Chronicles 12:20 "As he went to Ziklag, there fell to him of Manasseh, Adnah, and Jozabad, and Jediael, and Michael, and Jozabad, and Elihu, and Zilthai, captains of the thousands that [were] of Manasseh."
Others besides the former, who joined him when he went with the Philistines. These joined him when he was dismissed from them, and was returning to Ziklag. Namely:
"Adnah, and Jozabad, and Jediael, and Michael, and Jozabad, and Elihu, and Zilthai, captains of the thousands that were of Manasseh": That tribe being, as the rest were, divided into hundreds and thousands. These were captains over the thousands of the militia of the tribe.
These men of Manasseh that fell to David had been captain over thousands. They were now part of David's army.
Verses 21-22: (1 Sam. Chapter 30), provides the background.
1 Chronicles 12:21 "And they helped David against the band [of the rovers]: for they [were] all mighty men of valor, and were captains in the host."
The Amalekites, who, while he was gone with the Philistines, had seized on Ziklag, and burnt it, and carried the women captive, with what spoil they could make. These coming to David thus opportunely, assisted him in his pursuit and defeat of them.
"For they were all mighty men of valor, and were captains in the host": Or army of David.
When David got back to Ziklag, there had been a raid, and they had taken the women and the children captive. David now pursued them, and got the people back. These men of Manasseh helped with the raid on the rovers to get the families of David and his men back. He not only recovered all they had taken, but took all they had of their own as well. David divided the spoil with his 600 men.
1 Chronicles 12:22 "For at [that] time day by day there came to David to help him, until [it was] a great host, like the host of God."
Particularly after the defeat of Saul by the Philistines, unto the time that David came to Hebron:
"Until it was a great host, like the host of God": The heavenly host, the angels; so the Targum.
At the time of the raid (in verse 21 above), there were just 600 fighting men with David. (In verse 22), it seems that many came to join David and they were growing in number every day. The army would eventually be a huge force.
Verses 23-37: This recounts the period of David's 7 year, 6 mouth reign in Hebron until he was crowned king of the entire nation and was ready to relocate in Jerusalem (2 Sam. Chapters 2-5). This narrative comes full circle back to (1 Chron. 11:1).
1 Chronicles 12:23 "And these [are] the numbers of the bands [that were] ready armed to the war, [and] came to David to Hebron, to turn the kingdom of Saul to him, according to the word of the LORD."
That were trained up to it, and accounted for it.
"And came to David to Hebron": After the death of Ish-bosheth and Abner, and when David had reigned seven years in Hebron.
"To turn the kingdom of Saul to him": To transfer it to him and his family.
"According to the word of the Lord": By Samuel, which they were acquainted with; and the number of those of the children of Judah, who made him their king already, and so there was the less need of a numerous appearance of them, were 6800 armed men (1 Chron. 12:24).
Now we will see how the LORD sent men to the extent for David's army, that they became a huge army. The following are a list of those who came to Hebron to help David become sole king of all of Israel. Notice all of it was according to the Word of God.
1 Chronicles 12:24 "The children of Judah that bare shield and spear [were] six thousand and eight hundred, ready armed to the war."
The following list proceeds from south to north, and then passes over to the trans-Jordanic tribes.
"That bare shield and spear" (compare 1 Chron. 12:8).
"Ready armed to the war": Equipped for warfare. The tribe of Judah, which had acknowledged the sovereignty of David for the last seven years, had no need to appear in full force on the occasion of his recognition by the other tribes.
1 Chronicles 12:25 "Of the children of Simeon, mighty men of valor for the war, seven thousand and one hundred."
Rather, for warfare, or military service.
We have already read that some of the tribe of Judah and of Simeon were following David. Now, it seems the entire army had come to serve David. The men of Judah bearing arms were 6,800 and the men of Simeon 7,100.
1 Chronicles 12:26 "Of the children of Levi four thousand and six hundred."
The article shows that the name is gentile or tribal here, not personal. These martial Levites remind us of the priestly warriors of the crusades. That Levites might be soldiers, and in fact must have been such for the defense of the sanctuaries, is noted at (1 Chron. 9:13; 9:19; and 2 Chron. chapter 23).
1 Chronicles 12:27 "And Jehoiada [was] the leader of the Aaronites, and with him [were] three thousand and seven hundred;"
Literally, And Jehoiada the prince (hannagîd, 1 Chron. 9:11; 9:20), belonging to Aaron. Aaronis used as the name of the leading clan of Levi. Jehoiada is perhaps father of the Benaiah (of 1 Chron. 11:22). He was not high priest (Abiathar, 1 Sam. 23:9), but head of the warriors of his clan. It is not clear whether the 3,700 are included in the 4,600 of (1 Chron. 12:26), or not. Probably not.
All of the Levites were in the service of the Lord. It is unusual to see the priestly line of Aaron separated here. There were 4,600 who were not from the family of Aaron and 3,700 that were from the family of Aaron. Jehoiada was leader of the priests. We must remember that they are all coming to show their allegiance to David at Hebron.
1 Chronicles 12:28 "And Zadok, a young man mighty of valor, and of his father's house twenty and two captains."
Perhaps the successor of Abiathar (1 Kings 2:26-27; 4:4), and his father-house (family), princes twenty and two. The sub-clan or family of Eleazar must have been strong at this time to be able to furnish all these captains, and their implied companies of warriors. But the sum total of the Levites is not given.
This is possibly the high priest Zadok mentioned here. His sons would have been priests. Twenty-two captains could also mean leaders.
1 Chronicles 12:29 "And of the children of Benjamin, the kindred of Saul, three thousand: for hitherto the greatest part of them had kept the ward of the house of Saul."
Fellow-tribesmen.
"Hitherto": Up to that time. (Compare same phrase; 1 Chron. 9:18).
"Had kept": Were keeping guard over the house of Saul. For the phrase compare (Num. 3:38). The Benjamites, as a whole, were still jealously guarding the interests of their own royal house. This remark, as well as the preceding expression, "Saul's fellow-tribesmen," is intended to explain the comparative smallness of the contingent from Benjamin. The tribe's reluctance to recognize David survived the murder of Ish-bosheth.
Saul was a Benjamite. It would have been natural for most of the Benjamites to have followed Saul. Now at his death, they put their lot in with David. There were just 3,000 fighting men of Benjamin. The small number of men of Benjamin could be because of their being nearly annihilated at one time.
1 Chronicles 12:30 "And of the children of Ephraim twenty thousand and eight hundred, mighty men of valor, famous throughout the house of their fathers."
"Famous throughout the house of their fathers": Rather, men of name (renown, as in Gen. 6:4), arranged according to their clans. The phrase "men of renown" is a natural addition to "valiant heroes". And need occasion no surprise, doubtless their renown was collective. The comparative smallness of Ephraim's contingent is noticeable. If this tribe was not already declining within the Mosaic period (compare Num. 1:33; 26:37). It may have been greatly reduced by the last wars of Saul with the Philistines (compare 2 Sam. 2:9).
Ephraim had a large standing army of 20,800. Even they gave their loyalty to David.
1 Chronicles 12:31 "And of the half tribe of Manasseh eighteen thousand, which were expressed by name, to come and make David king."
Which was within Jordan: for of the other half beyond Jordan he speaks (see 1 Chron. 12:37). Which were expressed by name, who were not ashamed publicly to own David by putting their names to some paper presented to them for that purpose.
We see from this, that it was not just the elders and the priests that came to make David king, but vast numbers of people. These 18,000 were from the western side of the Jordan River.
1 Chronicles 12:32 "And of the children of Issachar, [which were men] that had understanding of the times, to know what Israel ought to do; the heads of them [were] two hundred; and all their brethren [were] at their commandment."
The "sons of Issachar" knew what Israel ought to do, in this case, join David. This is the essence of wisdom: to know what one ought to do no matter the situation. Such wisdom should characterize God's people.
It appears that, in the case of Issachar, they sent 200 men who were their leaders to represent them before David. There seemed to be a large army that this 200 represented.
1 Chronicles 12:33 "Of Zebulun, such as went forth to battle, expert in war, with all instruments of war, fifty thousand, which could keep rank: [they were] not of double heart."
For this tribe being next to that of Issachar, which was generally well affected to David, were probably very much swayed by their opinion and advice. Which could keep rank, or, which were disposed, or prepared, or ordered for battle, or to fight for David, if occasion so required.
"Not of double heart": Hebrew: without a heart and a heart; which may relate either to the whole body of them; they were all of one heart and one mind towards David. Not some for him, and others secretly against him, but all with one soul and one consent adhered to him. Or to the same particular persons; they were each of them sincerely loyal to David, and did not dissemble with David, pretending to be for him, whilst in their hearts they favored Saul's family. Which possibly some of those who came to Hebron did. Or this is particularly noted of this tribe, because they lay under some suspicion in this matter, as also some of the other tribes did. And therefore, the like testimony is given to all of them (1 Chron. 12:38).
It is the opposite with Zebulon who brought their entire army to crown David king. They numbered 50,000. These men seemed to be of one mind and one accord. They were not divided in their allegiance.
1 Chronicles 12:34 "And of Naphtali a thousand captains, and with them with shield and spear thirty and seven thousand."
"Spear": (hănîth). A different word from that in (1 Chron. 12:24), (rômah). Perhaps the former was thrown, the latter thrust.
1 Chronicles 12:35 "And of the Danites expert in war twenty and eight thousand and six hundred."
Literally, the Danite, as in (1 Chron. 12:26), the Levite. Compare Note on (1 Chron. 7:12). Dan is not omitted in the present list.
1 Chronicles 12:36 "And of Asher, such as went forth to battle, expert in war, forty thousand."
"Went forth to battle": (Revised Version), could go out in the host, that could set the battle in army (compare (1 Chron. 12:33).
"Expert in war": Literally, to order or marshal battle. The same phrase occurred (in 1 Chron. 12:33; 12:35). The margin (1 Chron. 12:33), "rangers of battle," is good.
A thousand captains were an unusually large number for the 37,000 men of Naphtali that came. Dan had 28,600. Asher brought 40,000 men. Just these three tribes would have made up a vast army by themselves.
1 Chronicles 12:37 "And on the other side of Jordan, of the Reubenites, and the Gadites, and of the half tribe of Manasseh, with all manner of instruments of war for the battle, a hundred and twenty thousand."
Better, from the other side; that is, from Perea.
"With all manner of instruments of war for the battle": With all kinds of weapons of war-like service. The large total of 120,000 for the two and a half Eastern tribes is certainly remarkable. But, admitting the possibility of corruption in the ciphers here and elsewhere, the want of other documents, with which the text might be compared, renders further criticism superfluous.
These were the three tribes that lived on the eastern side of the Jordan River. They had 120,000 men of war. These were not just a large number, but well equipped for war as well.
Verses 38-40: This feast was associated with the king's coronation (in 2 Sam. Chapter 5).
1 Chronicles 12:38 "All these men of war, that could keep rank, came with a perfect heart to Hebron, to make David king over all Israel: and all the rest also of Israel [were] of one heart to make David king."
During David's seven-and-a-half years of independent rule at "Hebron," his strength and forces grew increasingly greater (2 Sam. 3:1). By the time of his coronation as "king over all Israel," the number was astonishingly large (see the notes on 2 Sam. 5:1-3 and 1 Chron. 11:1).
We can see from the verses which go before this verse, that David was unanimously accepted by all 12 tribes. He would be the second king to rule over all Israel. They were a mighty force to reckon with when they were united. David would pull them together again. He was blessed of God, and they would be blessed of God as well.
1 Chronicles 12:39 "And there they were with David three days, eating and drinking: for their brethren had prepared for them."
The "eating and drinking" at David's coronation calls to mind the image of a messianic feast (Isa. 25:6-8). At that ultimate feast, all will celebrate when evil is conquered (Rev. 19:9-10). Those who accept the saving message of God will know eternal joy even greater that the "joy" displayed at this banquet in David's honor (Psalm 16:11).
1 Chronicles 12:40 "Moreover they that were nigh them, [even] unto Issachar and Zebulun and Naphtali, brought bread on asses, and on camels, and on mules, and on oxen, [and] meat, meal, cakes of figs, and bunches of raisins, and wine, and oil, and oxen, and sheep abundantly: for [there was] joy in Israel."
The tribes bordering on Judah (LXX), and even the northern tribes, contributed provisions.
"Brought": were bringing.
Asses ... camels ... mules ... oxen, but not horses. Those were the usual beasts of burden in rocky Canaan.
"Meat": Meal. Rather, food of flour.
"Bunches": Rather, cakes of raisins; masses of dried figs and raisins were, and are, a staple article of food in the East (compare 1 Sam. 25:18; Amos 8:11). The simple wording of the narrative, reminding us of Homer's feasts, is a mark of its ancient origin. (1 Chronicles 13-16), forms a complete section relating to the transfer of the Ark from Kirjath-jearim to its new sanctuary at Jerusalem. The continuity of the narrative is only suspended by the short parenthetic (1 Chron. chapter 14 and 1 Chron. 13 is closely parallel to 2 Sam. 6:1-11). The introduction, however (1 Chron. 12:1-5), is much fuller than that of Samuel, which is condensed into one brief sentence.
The huge celebration lasted three days and nights. It appears from this that all of Israel was in a time of celebration of the crowning of their king, David. The neighboring area brought food and drink to the celebration. There had to be a tremendous amount of food to feed these hundreds of thousands of people.
One lesson we can learn from David, is to wait upon the LORD. When He is ready to bless, He will. David had not tried to overthrow Saul. He did not even demand to be king of all Israel. God made him king.
1 Chronicles Chapter 12 Questions
1. Where had David stayed for over a year, before the death of Saul?
2. Why did David not kill Saul, when he had the opportunity?
3. What was unusual about the men of Benjamin, that came to David (spoken of in verse 2)?
4. Why had they come to David?
5. About how many men did David have with him at Ziklag?
6. Where were the valiant men from?
7. Why were these men with David so strong?
8. The least of the men of Gad were over __________.
9. What are three different things that verse 14 could be speaking of?
10. What time of the year did the Jordan generally overflow?
11. When these extra men of Judah and Benjamin came to David, what did David ask them?
12. What happened to Amasai that made him answer David?
13. Why did David not fight with the Philistines against Saul?
14. What did David find, when he got back to Ziklag?
15. Who did David divide the spoil with?
16. When David was at Ziklag, how many men were with him?
17. Just after this, so many came to join David, they were just like a ________ ________.
18. Where did all of these men come to join in with David?
19. How many came of the tribe of Judah?
20. Why is there a difference in the Levites and the Aaronites?
21. Who was Zadok?
22. Why were there so few men of Benjamin?
23. How do we know the ones who came to anoint David king, were not just elders and priests?
24. What is different about the group from Issachar?
25. Who were the tribes on the eastern side of the Jordan?
26. How many men did they bring?
27. David would be the _________ king to reign over all Israel.
28. How long did the huge celebration last?
29. Who brought food to help?
30. What is one lesson we can learn from David here?
31. Who really made David king?
Verses 13:1 - 16:43: This section recounts the Ark of the Covenant being brought from Kirjath-jearim (verse 5), to Jerusalem.
In verses 1 to 14 (see notes on 2 Sam.; 6:1-11)
(1 Chron. 13:1-6), adds new material to the narrative.
Verses 1-3: Chapters 13-16 detail the return of "the Ark" of the Covenant to Israel. David built consensus among the people by consulting "every leader" about this important decision. He also consulted "the Lord." David's decision to bring back the Ark was the right one; however, his counselors were not in communion with God, and they told David to do what they had seen the Philistines do (2 Dan. 6:7), instead of what God had instructed.
1 Chronicles 13:1 "And David consulted with the captains of thousands and hundreds, [and] with every leader."
With the chiliarchs and centurions, and every officer in that large body of armed men in every tribe, who met to make and crown him king. For at that time was this consultation had, and therefore is connected with it; though the affair advised about was not yet done. As Dr. Lightfoot observes, and was not done until some considerable time afterwards. Advice being taken, the several officers went with their men to their respective countries, to meet again at a certain time and place to put the thing projected into execution. And between this and that time were Hiram's message to David on his accession to the throne, the taking of Jerusalem, and the two battles with the Philistines, as the same writer notes; most of which are recorded before this in the book of Samuel.
2 Samuel 6:1 "Again, David gathered together all [the] chosen [men] of Israel, thirty thousand."
We are about to repeat the same message that was (in the 6th chapter of Samuel). I gave the extra verse to show the connection.
1 Chronicles 13:2 "And David said unto all the congregation of Israel, If [it seem] good unto you, and [that it be] of the LORD our God, let us send abroad unto our brethren every where, [that are] left in all the land of Israel, and with them [also] to the priests and Levites [which are] in their cities [and] suburbs, that they may gather themselves unto us:"
To the above persons, as representatives of it.
"If it seem good unto you, and that it be of the Lord our God": If it could be thought by them a good and useful thing, and agreeable to the will of God, and would make for his glory.
"Let us send abroad unto our brethren everywhere that are left in all the land of Israel": That were not then present with them, even all the common people. Whom David, though king, owns as his brethren; nor is his antitype ashamed to own this relation between him and his people (Heb. 2:11).
"And with them also to the priests and Levites which are in their cities and suburbs": Given to them in the several tribes to dwell in (see 1 Chron. 6:54), that they may gather themselves unto us; at a certain time and place appointed.
The tribes of Israel had operated somewhat independently. They had not had a central place of worship. In fact, Saul had led them away from their deep faith in God. They had placed their faith in an earthly king, instead of in their One True God. The Philistines had destroyed Saul and his family, and many of the other Israelites. They needed to focus on God again.
Verses 3-4 (see the note on 2 Samuel 6:2).
Chronicles 13:3 "And let us bring again the ark of our God to us: for we inquired not at it in the days of Saul."
"The Ark of our God": Not only had the Ark been stolen and profaned by the Philistines (1 Sam. Chapters 5 - 6), but when it was returned, Saul neglected to seek God's instruction for it. Scripture records only one occasion when Saul sought God's Ark after its return (compare 1 Sam. 14:18).
The chronicler, intent on showing David's longing to honor God, tells the story of the transport of "the Ark of ... God" before he mentions the building projects that David completed, even though those projects were completed before the Ark's journey form Kirjath-jearim to Jerusalem (2 Sam. Chapters 5 and 6). For more about the Ark of the Covenant, the most sacred object of the Hebrew faith (see Exodus 25:10-22).
David wants to reunite them around the Ark of the Covenant which symbolized the presence of God. The Ark had even been taken, and carried off by the heathens. It was back in the land again, but no central place of worship existed. The people had really fallen away from their God. No longer had they looked to God for the answers to their problems.
1 Chronicles 13:4 "And all the congregation said that they would do so: for the thing was right in the eyes of all the people."
They unanimously agreed to the motion.
"For the thing was right in the eyes of all the people": They saw the propriety, necessity, and usefulness of it.
When David brings this to their attention, they know that he is right. They are aware, if they are to be the nation of Israel again, it is God that will unite them.
1 Chronicles 13:5 "So David gathered all Israel together, from Shihor of Egypt even unto the entering of Hemath, to bring the ark of God from Kirjath-jearim."
"Shihor": The "river of Egypt" was a small stream flowing into the Mediterranean, which forms the southern boundary of Israel (compare Josh. 13:3). It is also called the "brook of Egypt" (Joshua 15:4, 47; Num. 34:5; 2 Chron. 7:8).
"Hamath": On the northern boundary of Israel's territory.
"To bring the Ark of God from Kirjath-jearim": From here to the end of the chapter the account is the same with (2 Sam. 6:1, see the notes there). What little variations there are, can be observed there. (See 2 Sam. 6:1, 2 Sam. 6:2-11). This location is approximately 10 miles west of Jerusalem that the Canaanites called Baalah (compare 13:6). The Ark of God had resided here for the previous 20 years (compare 1 Sam. 7:1-2).
"All Israel" here, is speaking of the thirty thousand we read of (in verse one of 2 Samuel chapter 6 above). "Shihor" is speaking of the Nile River. "Hamath" was in the upper part of Syria. These two places mentioned show the extremes David went to for everyone to be represented in moving the Ark. Kirjath-jearim, where the Ark was located, was on the western border of Benjamin.
Verses 6-12: When God directed His people to construct "the Ark of the Covenant," He specified the placement of special rings on the sides and poles to go through those rings (Exodus 25:12-15). He also gave His people detailed instructions for transporting it (Num. 4:15). Instead of having the Levites carry the Ark on their shoulders with these poles as prescribed, David allowed "Uzza and Ahio" to transport it on a "cart," much as the philistines had done when they captured it (1 Sam. Chapter 6).
1 Chronicles 13:6 "And David went up, and all Israel, to Baalah, [that is], to Kirjath-jearim, which [belonged] to Judah, to bring up thence the ark of God the LORD, that dwelleth [between] the cherubims, whose name is called [on it]."
From this point our narrative coincides with that of (2 Sam. 6:2-11). The original text was plainly the same, whether the chronicler drew directly from the Book of Samuel, or from another source. Such differences as appear consist of abridgments, paraphrases, and corrections.
"All Israel": Samuel, "All the people that were with him."
"To Baalah": (Joshua 15:60), "Kirjath-baal, which is Kirjath-jearim." "Baal's town" was doubtless the original name. "Town of woods" describes the position of the place. Our text appears more correct than that of Samuel, which has, "And David rose and went, and all the people that were with him." The Targum, LXX and Syriac translate that which the Authorized Version gives as a proper name, "The people that were with him of the cities lords men of Judah." If this be right, perhaps "Baalah" has fallen out of the text of Samuel owing to its resemblance to the word Baale. Kirjath-jearim is the modern Erma, four miles east of Ain Shems (Beth-shemesh).
"The Lord, that dwelleth between the cherubims": Rather, Jehovah, who sitteth upon the cherubim (compare Psalm 16:11; 80:2; Isa. 37:16).
"Whose name is called on it": The Hebrew is, "who (or which), is called Name." The Israelites in later days avoided all mention of the Divine name of Jehovah, and substituted hashshēm "the Name" (compare Lev. 24:16, and the Third Commandment). A comparison with (2 Sam. 6:2), however, suggests that a word meaning "upon it" ('ālâw), has fallen out. In that case, the literal rendering will be, upon which (i.e., the Ark) the Name (of Jehovah) is called, which is called by the name (of Jehovah). The Ark was often called "the Ark of Jehovah" (1 Chron. 15:3). The Hebrew and Targum of Samuel favor this. Some manuscripts of Chronicles read "there" (shām) instead of "name" (shēm). This, gives the meaning, who is invoked there (at the Ark).
Baalah is another name for Kirjath-jearim. We see that the presence of God was represented by the Ark. God had dwelled between the cherubims in the holy of holies in the tabernacle in the wilderness. They called upon the name of the LORD in this place.
Verses 7-14 (see notes on 2 Sam. 6:1-11). The violation of divine directives (Num. 4:1-49), for moving the Ark proved fatal to Uzza (verses 7-10).
1 Chronicles 13:7 "And they carried the ark of God in a new cart out of the house of Abinadab: and Uzza and Ahio drove the cart."
A new cart was chosen as one which had not been profaned by common work. So (Judges 16:11-12). New ropes "wherewith no work hath been done" were used in the attempt to bind the consecrated man, Samson. So also (Mark 11:2; 11:7), our Lord rode into Jerusalem on a colt "whereon no man ever yet sat."
"The house of Abinadab": Here the Ark had been for at least twenty years under the charge of a man sanctified to keep it (1 Samuel 7:1-2).
They had wandered so far away from the LORD that they did not know how the Ark was to be carried. Uzza and Ahio were sons of Abinadab who had been charged with the keeping of the Ark. The new cart was used to show respect for the Ark, but that was not how it was to be carried. There were to be staves run through loops on the outside of the Ark. The priests were to carry the Ark with these poles (staves). They were not to touch the Ark at any time.
1 Chronicles 13:8 "And David and all Israel played before God with all [their] might, and with singing, and with harps, and with psalteries, and with timbrels, and with cymbals, and with trumpets."
"Played": Were dancing (to music).
"With all their might, and with singing": So LXX and Syriac. Samuel has "with all woods of cypresses;" a strange expression, probably due to confusion of similar letters, and transposition. The LXX there has "in strength."
"Cymbals and trumpets": Samuel (Hebrew) has sistrums (a kind of rattle), and cymbals. The former word only occurs there.
The playing, singing, and rejoicing were all in order. God wants us to rejoice in the Lord.
Verses 9-10: For this disobedience of the divine instructions with regard to transporting the "Ark" (see the note on 2 Sam. 6:3-7).
It had been a long time since Israel had stood before the Ark of the Covenant (13:3). "David was afraid of God" because he had struck down "Uzza" for touching the Ark, which served as a symbol of the very presence of God Himself. This incident was a clear reminder to all of Israel that obeying God is a matter of life and death, and He will powerfully judge disobedience, something they frequently seemed to forget.
1 Chronicles 13:9 "And when they came unto the threshing floor of Chidon, Uzza put forth his hand to hold the ark; for the oxen stumbled."
"The threshing floor of Chidon": For Chidon, the parallel place has Nachon; possibly these are two names of the same place, or one form is a corruption of the ether; but there is nothing to determine for us which. Owing to the meaning of Nachon being "prepared," the version of Aquila is "to the prepared threshing floor. The threshing floor was a circular plot of hard ground, from fifty to one hundred feet in diameter, on which the oxen trampled out the grain. Threshing floors evidently often became landmarks, and helped to designate places (Gen. 50:10; 2 Sam. 24:16). The oxen stumbled. In the parallel place the Authorized Version renders "shook it." Its elementary meanings are "to strike" and "to throw down." Perhaps the meaning is near the Vulgate rendering, stubborn, and equivalent to the rendering, became increasingly difficult to control.
It seemed the stumbling of one of the oxen shook the Ark that it might fall. We must remember, God was displeased with them pulling the Ark with the oxen in the first place. The threshing floor was a place where people gathered, and became landmarks for the people. Uzza was not the high priest, and even if he had been, he would not be allowed to touch the Ark.
1 Chronicles 13:10 "And the anger of the LORD was kindled against Uzza, and he smote him, because he put his hand to the ark: and there he died before God."
"And he smote him": Abridged from "and God smote him there" (Samuel).
"Because he put his hand to the Ark": "Because he put" is in the Hebrew 'al 'asher shalah. For this Samuel has 'al hashshal, an obscure phrase, occurring nowhere else in the Old Testament. The similarity of letters in the two phrases can hardly be accidental, but whether the chronicler has given the original text of the passage as he found it preserved in his source, or whether he has himself made a guess at the true reading, cannot be determined. The Syriac of Samuel reads, "because he put forth his hand;" and so the Arabic, adding, "to the Ark." The Targum, "because he sinned" (using a word like hashshal).
"Before God": Samuel, "by the Ark of God." This explains the same phrase in (1 Chron. 13:8; compare for the event (1 Sam. 6:19).
Anyone who even entered the Holy of Holies, who were not anointed to do so, would have been killed. This is doing even worse than entering, to touch the Ark. It is as if he touched the LORD. He did it to save the Ark, but God taught everyone viewing a lesson here, of the holiness of the Ark. He was instantly killed. Again, the Ark symbolized the presence of God. Had they been worshipping the LORD the way they should have, they would have known the danger of doing what they had done here.
1 Chronicles 13:11 "And David was displeased, because the LORD had made a breach upon Uzza: wherefore that place is called Perez-uzza to this day."
"Displeased": The Hebrew root (חָרָה), betokens a mixture of anger and grief. It is the word used of Jonah (Jonah 4:1, 9). And perhaps our English word "vexed" or "hurt," would convey its meaning.
"Had made a breach": Literally, had broken forth a breaking forth on Uzza; i.e. had fiercely broken forth on Uzza. There are many exactly analogous uses of both verb and noun in the Hebrew, to this day. This phrase, also found in the parallel place, indicates the lapse of time from the historical point of time to the point of record.
Displeased is probably speaking of David's grief over the death of Uzza for trying to do something good. Had David fully understood the law of God, they would have gone about moving the Ark differently. He, like many of the other Israelites, had not learned God's ways.
1 Chronicles 13:12 "And David was afraid of God that day, saying, How shall I bring the ark of God [home] to me?"
Here and in (1 Chron. 13:8; 13:14), etc. Samuel has Jehovah. The chronicler or his authority has avoided the frequent use of that most holy Name.
"Saying": Samuel, "and said."
"How": Hêk, an Aramaic form, perhaps due to a transcriber rather than to the author.
"Shall I bring": Samuel, "shall come." Two different voices of the same verb.
David's desire was to have a permanent home for the Ark in Jerusalem. Now he was so afraid of God that he felt he might not be able to accomplish that. He loved God, but did not understand Him.
1 Chronicles 13:13 "So David brought not the ark [home] to himself to the city of David, but carried it aside into the house of Obed-edom the Gittite."
"Brought not ... home": A different verb from that in (1 Chron. 13:12). Literally, And David caused not the Ark to turn aside unto himself. Slightly abridged (see Samuel).
"Obed-edom the Gittite": As, according to (1 Chron. 26:1-4). Obed-edom was a Korhitic Levite, the term "Gittite" is generally assumed to mean native of Gath-rimmon, a Levitical township (Joshua 21:24), belonging to the great clan of Kohath, which was charged with the carriage of the Ark, and of which Obed-edom was a member (Num. 4:15).
Obed-edom was a Levite of the family of the Korhites. The Ark remained there three months and Obed-edom was blessed. At least David knew enough to take it to a Levite, who should know how to handle the Ark.
1 Chronicles 13:14 "And the ark of God remained with the family of Obed-edom in his house three months. And the LORD blessed the house of Obed-edom, and all that he had."
By (near), the house. The preposition is wanting in Samuel, according to older usage.
"In his house": In its own house (shrine). Instead of this, Samuel has "the Gittite". And for the concluding words;
"And the Lord blessed the house of Obed-edom, and all that he had" (compare 2 Sam. 6:12). As to the nature of the blessing (see 1 Chron. 26:4-8; and compare Psalms 125).
The presence of the LORD is a tremendous blessing in itself. It seems however, that Obed-edom prospered greatly during these three months. When God blesses, there is no cup big enough to hold the blessings.
1 Chronicles Chapter 13 Questions
1. Who did David consult with?
2. Who did David want to send and gather to him?
3. Why were they fragmented?
4. Saul had led them away from their deep ________ in God.
5. Who had they placed their faith in?
6. Who had destroyed Saul?
7. What did David want to do with the Ark?
8. What did the Ark symbolize?
9. What was the reply from all of the congregation?
10. If they are to be a united nation again, how will it happen?
11. What is "all Israel", in verse 5, speaking of?
12. "Shihor" is speaking of the _______ _______.
13. Where was "Hamath" located?
14. Where was the Ark?
15. What is another name for Kirjath-jearim?
16. Where had God been in the tabernacle?
17. How had God said to move the Ark?
18. How were they carrying it?
19. Who drove the cart?
20. Who were they?
21. What did David and the people do before the Ark?
22. Who put forth his hand to touch the Ark?
23. What happened to him?
24. What effect did this have on David?
25. What is displeased, probably, saying in verse 11?
26. What question does David ask in verse 12?
27. Where did they take the Ark?
28. Obed-edom was of what family?
29. How long did the Ark remain with Obed-edom?
30. What happened to them, while they had the Ark?
(See notes on 2 Sam. 5:11-16).
The events of this chapter took place before those of (1 Chron. 3:5-9).
1 Chronicles 14:1 "Now Hiram king of Tyre sent messengers to David, and timber of cedars, with masons and carpenters, to build him a house."
So the Hebrew text of Chronicles spells the name, and the LXX. And all the other ancient versions both of Samuel and Chronicles have it so. But the Hebrew margin of Chronicles writes "Huram."
"Messengers": Ambassadors.
"Timber of cedars": Felled from Lebanon, and sea-borne to Joppa (2 Chron. chapter 16).
"With masons and carpenters": Literally, and craftsmen of walls, and craftsmen of timber. (2 Sam. 5:11), has "craftsmen of wood, and craftsmen of stone of wall."
"To build him a house": Samuel, "and they built a house for David" (2 Sam. 5:11).
"House": Palace. So, the Temple was called "the house as well as "the palace" (compare the Accadian e-gal, "great house"). We may think of the numerous records of palace building which the Assyrian and Babylonian sovereigns have left us. The cedar of Lebanon was a favorite material with them.
Hiram or Huram is probably short for Ahiram. Ahiram was his Phoenician name. Tyre was short of food, and Israel needed the cedar. Hiram gave the cedar to David with no strings attached, but David gave Tyre grain, that they badly needed. The men of Tyre were skilled in working with wood, and sent carpenters and masons to build David a house.
1 Chronicles 14:2 "And David perceived that the LORD had confirmed him king over Israel, for his kingdom was lifted up on high, because of his people Israel."
And David knew that Jehovah had appointed him. The willing alliance of the powerful sovereign of Phoenician Tyre was so understood by David. The favor of man is sometimes a sign of the approval of God always, when it results from well-doing (Gen. 39:21; Luke 2:52).
"For his kingdom was lifted up on high": Samuel, "and (he knew), that he had lifted up his kingdom." Perhaps our text should be rendered, viz. "That his kingdom was lifted up on high."
"Lifted up.": Aramaic form (nissêth).
"Because of": For the sake of.
"On high": A favorite intensive expression with the chronicler (1 Chron. 20:5; 21:17).
"Kingdom": The Hebrew term (malkûth), is more modern than that in Samuel (mamlãkhăh).
This verse helps us to understand how David was "a man after God's own heart." His innate humility recognizes at once the ground of his own exaltation as not personal, but national.
When Hiram built this beautiful house, or more probably a mansion for David, David recognized it as another blessing from God. This had never happened in the 7 years he was in Hebron. He now realized that he was where the LORD wanted him to be. When God pours out a blessing, it is so abundant that no one can doubt where it is coming from. David knew God was blessing him mightily.
Verses 1-7 is a repeat of (1 Chron. 3:5-9).
Verses 1-2 (see the notes on 2 Sam. 5:13-15).
1 Chronicles 14:3 "And David took more wives at Jerusalem: and David begat more sons and daughters."
Although taking multiple "wives" was the custom of the day, it was not God's original intent (Gen. 2:24), and it caused much grief within David's family (2 Sam. Chapters 11-24).
In another Scripture, the wives are called concubines. It really does not matter here, which they were. Children were believed to be blessings from God, and David had many. One of the signs of a powerful king was the number of wives he had.
1 Chronicles 14:4 "Now these [are] the names of [his] children which he had in Jerusalem; Shammua, and Shobab, Nathan, and Solomon,"
Literally, the born. Samuel has a different word from the same root, and omits the relative pronoun and its verb. (For the names, compare 1 Chron. 3:5-9 notes, and 2 Sam. 5:14-16). The list is repeated here because it occurred at this point in the document which the historian was copying, and perhaps also as an instance of David's prosperity, which is the topic of the section.
"Nathan": "And Nathan" (Samuel), must be right. The conjunction occurs throughout the list. Joseph, "the husband of Mary, of whom was born Jesus," traced his descent from this son of David (Luke 3:23-31).
These 4 sons were born to David by his wife Bath-sheba. Shammua is the same as Shimea (in 1 Chronicles 3:5). The genealogy that leads to Mary, the mother of Jesus, comes from Nathan mentioned here. It is very interesting, that Bath-sheba would name a child by the prophet, Nathan's, name.
1 Chronicles 14:5-7 "And Ibhar, and Elishua, and Elpalet," "And Nogah, and Nepheg, and Japhia," "And Elishama, and Beeliada, and Eliphalet."
These 9 were also born to David by his wives in Jerusalem. The children born of the concubines are not mentioned.
Verses 8-16: For a longer description of this battle with "the Philistines" (see 2 Sam. Chapter 5).
The Philistines desired to ruin David before the throne was consolidated. Their plan was to kill David, but God gave him victory over the Philistines (unlike Saul), and thus declared both to the Philistines and Israel His support of Israel's new king. For details (see notes on 2 Sam. 5:17-23).
1 Chronicles 14:8 "And when the Philistines heard that David was anointed king over all Israel, all the Philistines went up to seek David. And David heard [of it], and went out against them."
Samuel, "they had anointed David." The verb in each case is mashah, from which is derived Mashȋah or Messiah.
"Over all Israel": The word "all," omitted in Samuel, contrasts David's second election with his first as king of Judah only.
"To seek David" with hostile intent. The verb is so used in (1 Sam. 26:2).
"Went out against them": Literally, before them (1 Chron. 12:17). Samuel has, "went down to the stronghold." The term "stronghold" designates the "castle of Zion" (1 Chron. 11:5; 11:7), and also David's old refuge, the rock and cave of Adullam, in the valley of Elah. The latter is probably intended here. As on former occasions, the Philistine forces were likely to choose the route through the valley of Elah (compare 1 Sam. 18:1-2), and David "went down" from Zion "to meet them" there.
The Philistines were a constant enemy of Israel. Whoever was king of Israel was their enemy. They were not seeking him to be friends. They intended to overthrow him if they could. They had destroyed Saul, and they thought David would be no different. They had forgotten David's God.
1 Chronicles 14:9 "And the Philistines came and spread themselves in the valley of Rephaim."
Now the Philistines had come. The narrative goes back to (1 Chron. 14:8). The invaders had approached by another road than usual, and encamped in the valley of Rephaim (1 Chron. 11:15).
"Spread themselves": The chronicler has given an easier term than that used in Samuel.
The valley of Rephaim is the valley of giants. They have spread themselves for battle. At the time this is speaking of the Philistines still held some territory around Jerusalem from their previous battle with Saul.
1 Chronicles 14:10 "And David inquired of God, saying, Shall I go up against the Philistines? and wilt thou deliver them into mine hand? And the LORD said unto him, Go up; for I will deliver them into thine hand."
When David "inquired of God" before the battle, God answered and David obeyed. In contrast, Saul heard from God but did not obey, so when the Philistines attacked, God did not answer when Saul asked God what to do. In desperation, Saul turned to a medium (1 Sam. Chapter 28).
David is doing the correct thing in asking God before he goes in to battle, whether it is the thing to do or not. He probably went to the High Priest and had him to ask of God. We are not told exactly how he did it, just that he did. David knows when God tells him to go, He will be with him, and David and his men will win the battle. When the LORD fights for you, there is no way to lose.
1 Chronicles 14:11 "So they came up to Baal-perazim; and David smote them there. Then David said, God hath broken in upon mine enemies by mine hand like the breaking forth of waters: therefore they called the name of that place Baal-perazim."
"So they": that is, David and his troops. Samuel, "And David came into Baal-perazim." The locality is unknown. The prophet Isaiah (1 Chron. 28:21), refers to these two victories of David: "For Jehovah shall rise up as in Mount Perazim, he shall be wroth as in the valley of Gibeon, that he may do his work, his strange work; and bring to pass his act, his strange act." Such a reference proves the great moment of the events so briefly chronicled here.
"God hath broken in upon mine enemies": Samuel has "Jehovah" here and (in 1 Chron. 14:10; 14:14-15; see note, 1 Chron. 13:12). True to his character, David owns the mighty hand of God in the results of his own valor (compare 1 Chron. 17:16). He is conscious of being God's instrument. Contrast the haughty self-confidence of the Assyrian conqueror (Isa. 10:5-15).
"By mine hand": Samuel, "before me;" and so the Syriac and Arabic here. The Hebrew phrases are probably synonymous (compare 1 Sam. 21:14, "in their hand," i.e., before them). In Arabic, "between the hands" means before. Our text seems the more original here.
"Like the breaking forth of waters": David's forces probably charged down the slopes of Mount Perazim (Isa. 28:21), like a mountain torrent, sweeping all before it.
"They called": An explanation of Samuel, which has "he (i.e., one), called." The remark indicates the antiquity of the narrative. Compare the frequent verbal plays of this kind in the stories of the Book of Genesis.
"Baal-perazim": Lord, or owner, of breaches, or breakings forth. "Baal" may refer to Jehovah (compare 1 Chron. 9:33 note). And perazim may have also meant the fissures or gullies on the mountain-side. It is the plural of the word Perez (1 Chron. 13:11).
"Baal-perazim" means master of breaches. This would be appropriate to name the place, since God broke in upon the enemies for David. God empowered David and his men for the battle. The "breaking forth of waters" is speaking of a flood. This battle was unexpected by the Philistines, and Israel came in on them like a flood.
1 Chronicles 14:12 "And when they had left their gods there, David gave a commandment, and they were burned with fire."
"Gods ... burned" (2 Samuel 5:21), reports that the idols were carried away, presenting an apparent contradiction. Most likely the idols were first carried away and then burned later, according to the Mosaic Law (Deut. 7:5, 25).
Instead of destroying the idols around them, the people of Israel began to adopt them as their own, something God explicitly forbade (Exodus 20:4). Desiring to bring the nation back to the one true God, David "burned" the idols as the Lord had commanded (Deut. 7:5).
These false gods (images), were probably made of wood. They were gathered up and burned. Not only does David defeat the Philistines, but the false gods of the Philistines are proven to be nothings as well.
1 Chronicles 14:13 "And the Philistines yet again spread themselves abroad in the valley."
"Yet again": This invasion of "all the Philistines" (1 Chron. 14:8), was too serious to be repelled by a single defeat.
"Spread themselves abroad": R.V. says made a raid (as 1 Chron. 14:9).
"In the valley": In (2 Sam. 5:22), in the valley of Rephaim.
It appears from this, that the Philistines who were not killed in the first battle, regrouped and spread out to war against David again in this same valley.
1 Chronicles 14:14 "Therefore David inquired again of God; and God said unto him, Go not up after them; turn away from them, and come upon them over against the mulberry trees."
Every aspect of a believer's life is important to God. Even when faced with a battle, "David inquired ... of God" (2 Sam. 5:23, 25).
Again, David very wisely got advice from God what he should do. He was not to attack them at this time. In fact, it would appear that he was withdrawing. The mulberry trees were located behind them and would leave them no way of escape. When the army of Israel appeared to be leaving the battleground, they would go to the rear of the Philistine troops and wait for a signal from God to attack.
Verses 15-17: Why did God choose to have David wait? And why did God choose to make "a sound of marching in the tops of the mulberry trees?" And why did David so willingly go along with this unusual plan? The answer to all these questions is faith. Word about this victory doubtless spread throughout the region. As a result of David's faith, God caused "all nations" to fear Israel.
1 Chronicles 14:15 "And it shall be, when thou shalt hear a sound of going in the tops of the mulberry trees, [that] then thou shalt go out to battle: for God is gone forth before thee to smite the host of the Philistines."
"A sound of going": R.V. the sound of marching. Targum, the sound of angels coming to thy help. LXX the sound of shaking.
"Thou shalt go out to battle": Samuel has a more vivid phrase, thou shalt bestir thyself.
"Smote the host of the Philistines from Gibeon even to Gazer": This victory was decisive; the main army of the Philistines was routed.
Sometimes, the Spirit of God is likened to a mighty rushing wind. That was what David and his men would hear, before they went to attack. God would lead the attack. He would fight for Israel. David and his men would come behind and finish up.
1 Chronicles 14:16 "David therefore did as God commanded him: and they smote the host of the Philistines from Gibeon even to Gazer."
And David did. Samuel adds "so."
"And they smote the host": (camp). Samuel, "and he smote the Philistines." (Compare 1 Chron. 14:11).
"From Gibeon": The present Hebrew text of Samuel has Geba. The LXX agrees with Chronicles in reading Gibeon, but the Targum, Syriac, and Arabic read Geba. Gibeon lay about six miles northwest of Jerusalem, between the valley of Rephaim and Gezer (Isa. 28:21), supports this reading.
"Even to Gazer": (or Gezer). Compare Pharez (Perez), and Japhet (Yepheth). The text of Samuel has, "until thou come to Gezer;" the Chronicles, "even unto Gezer-ward." (See Joshua 12:12; 1 Kings 9:15-17).
This is just showing how large their army was. This mattered not to God. The Philistines were destroyed from Gibeon (Geba), to Gazer. God honors those who obey His commands. David was given credit for winning this battle.
1 Chronicles 14:17 "And the fame of David went out into all lands; and the LORD brought the fear of him upon all nations."
It looks like a concluding reflection of the chronicler's, similar to (2 Chron. 17:10; 20:29).
"The fame of David went out": David's name. The same phrase recurs in (2 Chron. 26:15).
"All lands": All the lands. (Compare Psalm 19:4).
"And the Lord brought the fear of him upon all nations": Yet this fear was, as we should say, the natural effect of his victories. In the view of the chronicler, David's success in arms, with all its consequences, was the work of Jehovah. The Hebrew phrase is similar to that in (Esther 8:17).
God fought this battle, but the eyes of the nations looking on gave credit for the victory to David. They feared David, but they also feared the God of David. Their fear was based on the fact that they knew God was with David. Notice who brought the fear, it was the LORD.
1 Chronicles Chapter 14 Questions
1. Who was king of Tyre?
2. What did he send to David as material for his house?
3. Who built the house?
4. What were some other names Hiram was called?
5. What did David give Hiram that helped him?
6. What did David perceive that the LORD had done?
7. David recognized this beautiful house as what?
8. Many wives were a sign of what?
9. The four children of David, in verse 4, are the children of David's wife ____________.
10. How many other children born in Jerusalem are mentioned?
11. Whose children are they?
12. Which of David's children are not listed?
13. Who heard of the anointing of David as king of all Israel and came against him?
14. What did David do first, before he reacted to the threat?
15. Where did the Philistines settle themselves?
16. What will happen, since the LORD told David to fight this battle?
17. What does "Baal-perazim" mean?
18. What is the "breaking forth of waters" speaking of?
19. What did David command to do with their false gods?
20. Who does this defeat, besides the Philistines?
21. What did the Philistines that were not killed in the first battle, do?
22. When David inquired of God, what did God tell him to do?
23. When was David and his men to attack?
24. What caused the rustling in the mulberry trees?
25. Where were the mulberry trees located?
26. Who went first in the battle?
27. What happened to the Philistines?
28. The fame of __________ went into all the lands.
29. Who did the nations fear?
30. Who brought the fear?
(In verses 1-29), the chronicler picks up the narrative concerning the Ark where it left off at (1 Chron. 13:14), as David brings the Ark from Obed-edom.
Verses 1-2: David's preparations for the "Ark" included the selection of a "place" for it to be housed and the assigning of the proper Levitical assistants.
1 Chronicles 15:1 "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."
"David made him houses": He was able by the alliance and help of Hiram (18:1), to build a palace for himself and separate houses for his wives and their children. While the Ark remained near Jerusalem at the home of Obed-edom for 3 mouths (13:13-14), David constructed a new tabernacle in Jerusalem to fulfill God's Word (in Deut. 12:5-7), of a permanent residency.
The three months that the Ark remained in the house of Obed-edom gave David ample time to prepare the tent for the Ark to be placed in. This is not the tabernacle they brought across the desert. This is a new tent. It had been hundreds of years since the tabernacle had been built. It would have decayed greatly in those years. This new tent will be a temporary place for the Ark. Solomon will build the temple to house it.
1 Chronicles 15:2 "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."
"Carry the Ark": After a lapse of 3 months (13:14), David constructed a new tabernacle in Jerusalem to fulfill God's Word (in Deut. 12:5-7), of a permanent residency.
God commanded that only the "Levites" could carry the holy things of God, including "the Ark" (Deut. 10:8). David did not do this the first time he tried to bring the Ark back to Jerusalem (chapter 13). He had obviously learned from his mistake.
We see that David's eyes had been opened about the moving of the Ark. He had, most probably, checked with the high priest in the law to see how the Ark should be handled, to avoid another death. The sons of Kohath will come to carry the Ark. The Ark was not to be touched even by them. They were to run poles through the rings on the side of the Ark, and carry the poles on their shoulders.
1 Chronicles 15:3 "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."
The chief and heads of the people.
To bring up the Ark of the Lord": From the house of Obed-edom, where it had been three months, and for the sake of which his house was blessed, and which David heard of; and this encouraged him to take this step to fetch it from thence.
"Unto his place, which he had prepared for it (1 Chron. 15:1).
This time there would be much more care taken in the moving of the Ark. The "all Israel" is speaking of the elders and the captains of thousands. The Ark would be moved with great rejoicing and celebration, but would also be handled reverently.
Verses 4-7: "Kohath ... Merari ... Gershom": David conducted the Ark's relocation with the same families as had Moses (Num. chapter 4). In the restoration from Babylon, these identical 3 divisions of Levi participated (1 Chron. 6:1-48).
1 Chronicles 15:4 "And David assembled the children of Aaron, and the Levites:"
Whose business it was to bear the Ark when there was any occasion for it. And from hence to the end of (1 Chron. 15:10), an account is given of the Levites, and their number employed in this affair.
The children of Aaron were the priestly family. The other Levites were also in the service of the LORD, but were not priests.
1 Chronicles 15:5 "Of the sons of Kohath; Uriel the chief, and his brethren a hundred and twenty:"
"Of the sons of Kohath": A son of Levi, that is, of his posterity; for his immediate sons, and so those of the rest after mentioned, had been dead ages ago. The principal of those, at this present time, was Uriel, and his kindred, or those of the same family with him, were one hundred and twenty:
Kohath was the first specifically mentioned, because this was the family of the priests out of the Levitical tribe. Aaron was descended from Kohath through Amram. Uriel was the head of this priestly family at this time, and the 120 others are under him. Each house of the Levites had specific things to do. The house of Kohath served as priests.
1 Chronicles 15:6 "Of the sons of Merari; Asaiah the chief, and his brethren two hundred and twenty:"
Of those of Merari, another son of Levi, the chief was Asaiah, with two hundred and twenty of his relations.
Merari was also of the Levitical family and was in the service of the LORD, but not as priests. He was head of the third division of the Levites. At the time of David, his family had Asaiah for their chief. There were 220 of his brethren with him.
1 Chronicles 15:7 "Of the sons of Gershom; Joel the chief, and his brethren a hundred and thirty:"
Of those of Gershon, another son of Levi, was Joel, and his brethren were one hundred and thirty.
Gershom was also of the Levitical tribe. His family was in the service of the LORD, but not as priests. Joel was their chief, and brought 130 with him.
1 Chronicles 15:8 "Of the sons of Elizaphan; Shemaiah the chief, and his brethren two hundred:"
Of the posterity of Elizaphan, a grandson of Kohath (Exodus 5:18), the most noted was Shemaiah, who had two hundred of his family with him.
Elizaphan was the grandson of Kohath, Shemaiah was the chief of the family descended from him. He came with 200 of his men.
1 Chronicles 15:9 "Of the sons of Hebron; Eliel the chief, and his brethren fourscore:"
And of those of Hebron, the son of Kohath (Exodus 6:18), Eliel was the most famous, and he had eighty of his kindred with him.
Hebron was the son of Kohath. His descendants had led to Eliel the chief, at the time of David. He brought 80 men with him.
1 Chronicles 15:10 "Of the sons of Uzziel; Amminadab the chief, and his brethren a hundred and twelve."
And of those of Uzziel, another son of Kohath in a different line from Elizaphan, who also was a son of Uzziel, was Amminadab the chief, who had one hundred and twelve of his kindred with him. The number of Levites, in all, gathered together, were eight hundred and sixty two, besides their chiefs.
Uzziel was the son of Kohath, and at the time of David, Amminadab was the chief of their family. He came with 112 of his men to witness the moving of the Ark.
Verses 11-13 (see the note on 16:37-42).
1 Chronicles 15:11 "And David called for Zadok and Abiathar the priests, and for the Levites, for Uriel, Asaiah, and Joel, Shemaiah, and Eliel, and Amminadab,"
"Zadok ... Abiathar": These two High-Priests, heads of the two priestly houses of Eleazar and Ithamar, were colleagues in the high-priesthood (2 Sam. 20:25). They served the Lord simultaneously in David's reign. Zadok attended the tabernacle in Gibeon (1 Chron. 16:39), while Abiathar served the temporary place of the Ark in Jerusalem. Ultimately, Zadok prevailed (1 Kings 2:26-27).
Zadok and Abiathar were acting high priests at the time of David. Zadok was of the house of Eleazar. He was faithful to David. Abiathar was the fourth in descent from Eli. He alone was saved alive, when Saul killed many of the priests. Abiathar was High Priest, along with Zadok, at the time of David. David and Abiathar were lifelong friends. The others, mentioned in the verse above, were captains of their families at the time of David. They were all Levites.
Verses 12-13: The words "did not consult Him" could just as easily be ascribed to Saul as to David. Yet David make a decided effort to ask God for guidance and then follow it, something many in Israel apparently did not remember to do. They certainly did not learn it from Saul.
1 Chronicles 15:12 "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."
"Sanctify yourselves": This was a special sanctification required on all special occasions, demanding complete cleanliness.
The actual moving of the Ark would be left up to these men. They had to sanctify themselves for the work to be done here. This consisted of removing themselves from anything pertaining to the world for at least three days prior to the move. It included washings of the natural body and clothing to be worn, as well as ceremonial washing. They must wear white linen garments as well. Whatever was necessary to set them aside for God's work here, was what they had to do. Not only were the chiefs to do this, but all the Levitical tribe that would be with them for this moving of the Ark.
1 Chronicles 15:13 "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."
"A breach": God's anger broke out when the Ark had been improperly handled and transported by Uzza (Sam. 6:6-8; 1 Chron. 13:9-12).
Now, David realized that they had not observed the law the first time they tried to move the Ark to Jerusalem. The lack of keeping God's law got some killed. They had searched the law now, and know how they are to go about moving the Ark.
1 Chronicles 15:14 "So the priests and the Levites sanctified themselves to bring up the Ark of the LORD God of Israel."
As they were ordered, and in the manner they should.
To bring up the Ark of the Lord God of Israel": For though it was chiefly the work of the Levites, yet the priests might do it, and sometimes did (see Joshua 3:13).
All of the law was being observed. They had learned as we Christians should learn, that God is holy. They have prepared themselves first by reading the law, so they would know what the proper way was, and now were doing just that. We cannot know what the will of God is, until we study His Word. Then we can do His will, because we know what His will is for our lives.
1 Chronicles 15:15 "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."
Not only bare it on their shoulders, but with the staves in it, which rested on their shoulders (see Num. 7:9). The reason of this command, that the Ark should be carried on men's shoulders, and not in any carriage. According to Maimonides, was both for the honor of it, and lest its form and structure should be any ways damaged.
We have mentioned several times in these lessons that even the Levites were not to touch the Ark. They were to run the staves through the rings on the side of the Ark and place the staves on their shoulders to carry it.
Verses 16-24: Eminent Levites were instructed to train the musicians and singers for the solemn procession.
1 Chronicles 15:16 "And David spake to the chief of the Levites to appoint their brethren [to be] the singers with instruments of music, psalteries and harps and cymbals, sounding, by lifting up the voice with joy."
The six before mentioned (1 Chron. 15:11).
"To appoint their brethren to be the singers": Before the Ark, as they brought it up: With instruments of music, psalteries, and harps, and cymbals; which were used in those times (see 2 Sam. 6:5).
"Sounding by lifting up the voice with joy": The instrumental music was to be attended with vocal music, and that very sonorous and loud, and performed with all tokens of inward joy and gladness, as the occasion required.
1 Chronicles 15:17 "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;"
For "Herman, Asaph," and "Ethan" (see the note on 6:31-48).
Heman was a Kohathite, Asaph was of Gershom, and Ethan was of Merari. All three of the Levitical families were represented here. Notice, the musicians and singers were in the service of the LORD.
1 Chronicles 15:18 "And with them their brethren of the second [degree], Zechariah, Ben, and Jaaziel, and Shemiramoth, and Jehiel, and Unni, Eliab, and Benaiah, and Maaseiah, and Mattithiah, and Elipheleh, and Mikneiah, and Obed-edom, and Jeiel, the porters."
Who were next unto them, both in office and skill in singing.
"The fourteen following, Zechariah, Ben, and Jaaziel, and Shemiramoth, and Jehiel, and Unni, Eliab, and Benaiah, and Maaseiah, and Mattithiah, and Elipheleh, and Mikneiah, and Obed-edom, and Jeiel, the porters": Who, when they were not employed in singing, were doorkeepers of the sanctuary. Either they had been porters at the tabernacle in Gibeon, or were so after the Ark was placed in the tabernacle David prepared for it.
Those listed (in verse 17), were the leaders. Those listed (in verse 18 here), were their immediate subordinates. We see a familiar name here. Obed-edom had been keeping the Ark at his home before this move. We also know that he was listed as a porter. They were keepers of the door.
1 Chronicles 15:19 "So the singers, Heman, Asaph, and Ethan, [were appointed] to sound with cymbals of brass;"
The three principals of them. These were appointed:
"To sound with cymbals of brass": For as there were three sorts of musical instruments (1 Chron. 15:16). These three chief singers had one of those instruments appropriated to them, one of which were the cymbals of brass, to which the apostle alludes (1 Cor. 13:1).
Notice, there is even order in the part each was to play with the instruments and the singing. These cymbals of brass were probably the signal to begin.
1 Chronicles 15:20 "And Zechariah, and Aziel, and Shemiramoth, and Jehiel, and Unni, and Eliab, and Maaseiah, and Benaiah, with psalteries on Alamoth;"
Who were eight of the second degree. Aziel is the same with Jaaziel (1 Chron. 15:18), and Ben is left out, in whose room Azaziah, in the next verse, seems to be put. Ben is thought to be sick or dead before they came to execute their office, and whom the father of Kimchi takes to be the same with him who is expressed (in the title of Psalm 9:1), which title is, "on Muthlabben", or the death of Ben. These were appointed to sound:
"With psalteries on Alamoth": Psalteries were another kind of instruments of music; and Alamoth was either the beginning of a song, to the tune of which those instruments played, or the tune itself, and the note of it. Either the treble or counter tenor, a shrill sound, like that of organs, which this word sometimes signifies (see Psalm 46:1).
The psalteries were musical instruments. Alamoth is a musical term, as well.
1 Chronicles 15:21 "And Mattithiah, and Elipheleh, and Mikneiah, and Obed-edom, and Jeiel, and Azaziah, with harps on the Sheminith to excel."
These six were appointed to sound.
"With harps on the Sheminith to excel": Which Sheminith some take to be a harp with eight strings, or the beginning of a song, or a musical tone (see the title of Psalm 6:1).
These used a totally different type of musical instrument. Harps were stringed instruments.
1 Chronicles 15:22 "And Chenaniah, chief of the Levites, [was] for song: he instructed about the song, because he [was] skillful."
But the chief for the song were Heman, Asaph, and Ethan; rather for the burden. As the Targum, for the lifting up and bearing the Ark.
"He instructed about the song": Or about the taking up and bearing the burden, the Ark. Directing when to take it up, and how far to go with it, and then rest.
"Because he was skillful": A wise and prudent man in all things, and so proper to direct in this business.
This is just saying, that he was the director of song. He was the leader and the director. Notice, why he was the leader, he was skilled.
1 Chronicles 15:23 "And Berechiah and Elkanah [were] doorkeepers for the ark."
Either while it was at Kirjath-jearim, and at Obed-edom's house; or rather after it was put in the tabernacle David had prepared for it. Though it may be best of all to understand it, that those, as it was carried, went before it, to keep the people from pressing to it, and gazing on it.
Perhaps, they would be doorkeepers, when it was safe in the tent that David had prepared for it.
1 Chronicles 15:24 "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 Obed-edom and Jehiah [were] doorkeepers for the ark."
(See Numbers 10:1-10), for more detail about the "trumpets".
Obed-edom had been a doorkeeper, when it was in his house. Perhaps the four doorkeepers walked with the Ark to assure that no one would open it. The seven priests that blew the trumpets, probably walked between the two sets of doorkeepers.
Num. 10:2 "Make thee two trumpets of silver; of a whole piece shalt thou make them: that thou mayest use them for the calling of the assembly, and for the journeying of the camps."
The trumpets here, should have been formed of a piece of silver with no seams. These would not be the rams' horns.
Verses 15:25 - 16:3 (see notes on 2 Sam. 6:12-19).
Verses 25-29: David wore a "robe of fine linen" and an "ephod" (vest). This priestly clothing signified that David was both king and priest for his people, an amazing foreshadowing of Jesus. Ideally, every believer's worship is full of such "joy", forgiveness and restoration as was celebrated here.
1 Chronicles 15:25 "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 Obed-edom with joy."
He and the principal men of the nation, and the officers of the army or militia.
"Went to bring up the Ark of the covenant of the Lord out of the house of Obed-edom with joy": With all demonstrations of it; for which purpose such a band of music was prepared, as before described.
This was no small procession. This was a festive time, but also a time of humbleness before the LORD. This time the law will be observed in the moving of the Ark.
1 Chronicles 15:26 "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."
Not merely granted them bodily strength to carry it, which did not require a great deal. But helped them to carry it with cheerfulness, and without fear, and so as to commit no error. Or in any respect provoke his displeasure, as when it was brought before from Kirjath-jearim.
"That they offered seven bullocks and seven rams": By way of thanksgiving, besides what David offered. And this was done by the way (see 2 Sam. 6:13).
"Seven" means spiritually complete. The sacrificing was done to cover any and all sins that might keep this journey from being pleasing unto the LORD. Sins of omission and commission were thought of in this. This is mentioned (in the 6th chapter of 2 Samuel).
1 Chronicles 15:27 "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."
For though a king, he being among the singers, was clothed as they; for so it follows:
"And all the Levites that bare the Ark, and the singers, and Chenaniah the master of the song": Or of those that bore the burden, the Ark, as the Targum:
"And the singers": All were clothed in robes of fine linen.
"David also had upon him an ephod of linen": Which he had besides his linen robe, and was over it. And being a shorter and tighter garment, it bound the other closer to him. Though some think this is explanative of the former, and designs the same, and is what others, besides priests, were on occasion allowed to wear.
For "Ephod" (see the note on 1 Sam. 2:18).
The "linen" symbolized being clothed in righteousness. They had examined themselves, and put on the righteousness of God for this trip. They all wore the linen, because they were all in the service of God. The ephod was worn by David on this trip, because he was the official in charge of the journey. He was representing all of Israel to the LORD.
1 Chronicles 15:28 "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."
And all Israel were bringing. Samuel has "and David and all the house of Israel," and "Ark of the Lord."
"Cornet": Rather, trumpet. The rest of this verse is wanting in Samuel, but all the additional instruments have already been mentioned (1 Chron. 15:16-21).
"Trumpets": Clarions, or straight trumpets. The last clause should be rendered, "and with clanging cymbals, with harps and lutes." (compare Psalm 150:3-4).
This was not a quiet procession. The music was played loudly, and so were the trumpets blown by the priests. The singing was loud as well. The shouting that accompanied showed that with great joy in their hearts as they brought the Ark to Jerusalem.
1 Chronicles 15:29 "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."
Of the palace, to see the procession (see 2 Sam. 6:16). Where not only this circumstance is related, and the inward contempt she had for David, because of his behavior, but also what she said, and what David returned in answer to it.
David was dancing in the spirit before the Ark of God. Michal was the wife of David, but was, also the daughter of Saul. In the 6 th chapter of 2 Samuel, it speaks of David leaping and dancing. We do not know why she really despised David in her heart. It could have been jealousy that Saul did not get this honor. It also could be that she was not as close to God as David was. We do know that she was never to have children, because of this incident.
1 Chronicles Chapter 15 Questions
1. In verse 1, David prepared a place for the Ark and pitched for it a __________.
2. How long did the Ark remain at Obed-edom?
3. Why does the author believe this is a new tent?
4. None ought to carry the Ark, but the _________.
5. What had David done to avoid another death while moving the Ark?
6. How was the Ark to be carried?
7. Who are meant by "all Israel"?
8. In verse 4, who does David assemble to move the Ark?
9. The children of Aaron were the _________ family.
10. Why is Kohath mentioned first?
11. Aaron was descended from Kohath through _________.
12. How many of the sons of Merari came with Asaiah?
13. Who was the chief of the sons of Gershom at the time of David?
14. Elizaphan was the grandson of _____________.
15. Who was Hebron's father?
16. Who were the two acting high priests at the time of David?
17. Which one of them was descended from Eleazar?
18. Abiathar was the fourth from ________.
19. What did David tell the Levites to do, before they came?
20. What did they do to sanctify themselves?
21. What had David realized, since he had first tried to move the Ark?
22. How had the Levites prepared themselves for this, to make sure they do not sin?
23. How did they carry the Ark?
24. In verse 16, we read that there would be _________ and ______ that would accompany the moving of the Ark.
25. Who were to sound with cymbals of brass?
26. What were psalteries?
27. Why was Chenaniah the leader of the singing?
28. Who were the doorkeepers?
29. What does the number "seven" mean spiritually?
30. How many rams and bullocks were sacrificed?
31. What does "linen" symbolize?
32. What did David do before the Ark to show his joy?
33. Who complained about what he did?
34. How was she punished?
1 Chronicles 16:1 "So they brought the ark of God, and set it in the midst of the tent that David had pitched for it: and they offered burnt sacrifices and peace offerings before God."
(1 Chronicles 16:1-3), are wrongly separated from the concluding verses of (1 Chron. 15). The narrative is still parallel to (2 Sam. 17-19a). The differences are unimportant.
"God": Samuel, Jehovah.
"And set it": Samuel adds, "in its place."
"And they offered burnt sacrifices": Samuel, "and David offered a different word "burnt sacrifices before Jehovah." Our narrative takes care to make it clear that the priests and Levites ministered in the sacrifices.
A person, whether a king or just a commoner, is never at rest in his or her heart until they have established a place to worship their God. David had a beautiful house of cedar, but he could never be at home there until he had a place for the Ark, so he could go and worship God there. All the riches and power in the world will not bring happiness. We must have peace in our souls that only God can bring. The place for the tent had been prepared, and David had erected this tent similar to the tabernacle in the wilderness. We are not told what preparations were made inside the tent. The burnt sacrifices symbolized the atonement. The peace offerings were to reconcile God and man.
1 Chronicles 16:2 "And when David had made an end of offering the burnt offerings and the peace offerings, he blessed the people in the name of the LORD."
Hebrew, the burnt offering, as if one great holocaust were meant. This verse is identical with (2 Sam. 6:18), only omitting Sabaoth, meaning the hosts of heaven in the biblical title "Lord (God) of Sabaoth"), at the end. a Divine title which was perhaps obsolete in the chronicler's day.
"He blessed the people in the name of the Lord" (compare Numbers 6:22-27; 1 Kings 8:14; 8:55; Deut. 33:1).
This blessing from the LORD, spoken by David, was like a prophetic statement. He was so overwhelmed by the presence of God symbolized by the Ark that he spoke from God through his heart to the people.
1 Chronicles 16:3 "And he dealt to every one of Israel, both man and woman, to every one a loaf of bread, and a good piece of flesh, and a flagon [of wine]."
Literally, to every man of Israel from man unto woman. Samuel has, "to all the people, to all the multitude of Israel, from man," etc.
"A loaf": (kikkar), a round cake (1 Sam. 2:36). The parallel in Samuel has a less common word (hallath), meaning a sacrificial cake punctured all over (compare Exodus 29:23).
"A good piece of flesh": A single Hebrew term, found only here and in Samuel (eshpār). It seems to mean "a portion," i.e., of the victims slain for the "peace offerings." (The "burnt offerings" were wholly consumed on the altar). Syriac, "a portion." Arabic, "a slice of flesh." Others interpret, "a measure of wine."
"A flagon of wine": Rather a raisin-cake, i.e., a mass of dried grapes (Hosea 3:1; Isa. 16:7), "raisin-cakes of Kir-haraseth."
The piece of meat came from the offerings. The loaf of bread was made circular for some reason. It is even believed to have been perforated. The flagon of wine was for the merriment of the occasion. The bread and wine symbolize the body and blood of the Lamb (The Lord Jesus Christ). This is very similar to a Passover meal.
Verses 4-6: "Levites ... minster": As soon as the Ark was place into its tent, the Levites began their duties.
1 Chronicles 16:4 "And he appointed [certain] of the Levites to minister before the ark of the LORD, and to record, and to thank and praise the LORD God of Israel:"
Literally, put, placed (Genesis 3:12).
"To minister": Literally, ministering, i.e. as ministers. The object of the appointment is defined by the words which follow: "both to remind, and to thank, and to praise Jehovah, the God of Israel." Each verb expresses a distinct kind of duty in the service of song.
"To record": Is the technical term for chanting the psalms which accompanied the sacrificial burning of the Azkārāh, that is, the part of the meat offering that was presented on the altar (Lev. 2:2; comp. the use of the cognate verb in the titles of Psalms 38, 70)
"To thank": Was to perform psalms of invocation, and confession of benefits received.
"To praise": Was to sing and play hymns of hallelujah (such as Psalms 146-150). These Levites were to minister thus before the Ark in the sacred tent of Mount Zion.
The "he" in this case is David. Notice, he chose Levites. He had undoubtedly learned what the law had to say about this. These had three jobs; to record, to thank, and to praise God. These Levites were very similar to ministers in church today, who minister God's will and conduct praise and worship services.
1 Chronicles 16:5 "Asaph the chief, and next to him Zechariah, Jeiel, and Shemiramoth, and Jehiel, and Mattithiah, and Eliab, and Benaiah, and Obed-edom: and Jeiel with psalteries and with harps; but Asaph made a sound with cymbals;"
Of those that were now appointed: otherwise, of the three principal singers, Heman was the chief, and Asaph next (1 Chron. 6:33).
"And next to him Zechariah, Jeiel, Shemiramoth, and Jehiel, and Mattithiah, and Eliab, and Benaiah, and Obed-edom, and Jeiel, with psalteries, and with harps": To play upon them before the Ark at the same time the psalms and songs were vocally sung. The above persons are such as are named before (1 Chron. 15:18).
"But Asaph made a sound with cymbals": He struck and played upon them (see 1 Chron. 15:19).
This is speaking of those in charge of the music ministry. Asaph was the leader of it all. All of the others here, played musical instruments. The only distinction of the instruments were the cymbals that Asaph started the music with.
1 Chronicles 16:6 "Benaiah also and Jahaziel the priests with trumpets continually before the ark of the covenant of God."
These were appointed to blow with trumpets continually before the Ark of the Covenant of the Lord; morning and evening.
These silver (symbolizes redemption), trumpets were blown to gather the people. We mentioned (from Num. 10:2), the silver trumpet and its purpose. It is interesting to note that our great High Priest will blow a trumpet to redeem us from the earth, when He calls us to Him in the sky. Notice the priests blow this trumpet. Jahaziel is the same as Eliezer.
Verses 7-22 (see notes on Psalm 105:1-15).
1 Chronicles 16:7 "Then on that day David delivered first [this psalm] to thank the LORD into the hand of Asaph and his brethren."
This "psalm" (with slight variations), is woven into several of the psalms in the Hebrew Psalter (verses 8-22), with Psalms 105:1-15; (verses 23-33), with Psalm 96; (verses 34-36), with Psalms 106:1, 47-48). It is learned here that those later liturgical adaptations originated with "David." The psalm was especially suited for this auspicious occasion. This particular psalm exhorts the people to praise Israel's wonder working God (verses 8-11), and encourages its hearers to remember God's deeds (verses 12-14), and His unfailing covenant with Abraham, Isaac, and Jacob (verses 15-22). David then directs all nations to join Israel in its praise of the holy God to who all the universe is subservient (verses 23-33), and closes this song with a section of "thanks," petition and praise (verses 34-36).
A psalm is a song. David had written one for this special occasion. He gave it to Asaph who is the director of music.
Verses 8-22: In this "psalm" of worship are many parallels to the Book of Psalms. This section parallels (Psalm 105:1-15), and reminds the audience of God's faithfulness, a theme of great importance, given the desperate situation of the Israelites in exile.
1 Chronicles 16:8 "Give thanks unto the LORD, call upon his name, make known his deeds among the people."
The same Hebrew verb (as in 1 Chron. 16:4), "to thank." Psalms 105 is a tôdāh, or thanksgiving, hence its use here.
"Call upon his name": Invoke His help, appealing to Him by His revealed name of Jehovah. (Compare Psalm 3:1-7; 5:1; 7:6, and many others).
"Make known": Israel's mission.
"Deeds": Feats, exploits, deeds of wonder; a poetic word.
"People": meaning peoples.
Notice how this begins. In the beginning of prayer or praise, the first thing to do is give thanks to the LORD. We must call upon His name. We have not, because we ask not. There is great power in His name. We must tell others of His greatness, so they might see and believe.
1 Chronicles 16:9 "Sing unto him, sing psalms unto him, talk ye of all his wondrous works."
"Sing psalms": The word implies a musical accompaniment.
"Talk you": A third term for singing. Chant ye.
"His wondrous works": His wonders, or miracles. The word means things separate, distinct, and so out of the common (Exodus 3:20).
I personally believe that singing praises to the LORD lifts the soul of man above the earth. Witnessing to others what God has done for us, helps the person we are witnessing to, but helps us as well. We sing a little chorus that says "I'm going to lift up the name of Jesus". This is what the verse above is speaking of.
1 Chronicles 16:10 "Glory ye in his holy name: let the heart of them rejoice that seek the LORD."
Compare 1 Chron. 13:3; 15:13, where a synonymous term is used. Both occur in (1 Chron. 16:11).
We find strength and comfort in the name of Jesus. Christians have been given power and authority to use that name. David is saying the same thing about the LORD here. Those that seek the LORD shall find Him.
1 Chronicles 16:11 "Seek the LORD and his strength, seek his face continually."
"His Wonders": (as in 1 Chron. 16:9). I.e. the plagues of Egypt (Psalm 105:27-36). His portents; τέρατα of the New Testament.
"The judgments of his mouth": His judicial utterances, which execute themselves (Compare Genesis 1:3; Exodus 12:12).
"Of his mouth": (Psalm 105:5), has a different form of the pronoun (Deut. 4:33; 4:36).
David was fully aware that it was not his strength that caused him to win in battle, but was the strength of the LORD. We Christians, are aware of that also, as we read in the following verse.
Philippians 4:13 "I can do all things through Christ which strengtheneth me."
To seek the face of God, is to look beyond ourselves for help.
1 Chronicles 16:12 "Remember his marvelous works that he hath done, his wonders, and the judgments of his mouth;"
The LORD has been in the miraculous works business from the beginning of Genesis. His works have always spoken volumes. He opened the Red Sea, He brought ten plagues upon Egypt to free His people. He fed close to three million people with manna that fell from heaven for almost forty years. I could go on and on. His marvelous works separate Him from everyone as truly God. His judgments are just.
1 Chronicles 16:13 "O ye seed of Israel his servant, ye children of Jacob, his chosen ones."
(Psalm 105:6 reads), "Abraham." "Israel" improves the parallelism, and is probably a correction. Syriac and Arabic have "Abraham."
"His servant": LXX, "his servants." (Compare "servant of Jehovah" as a title of Israel in Isaiah).
In this, I see David saying, "Do you not realize who you are?" You are the chosen family of God. Even Christians are seed of Abraham, because of their faith.
1 Chronicles 16:14 "He [is] the LORD our God; his judgments [are] in all the earth."
The grand thought of Israel that, though Jehovah is their God, He is not theirs exclusively. He governs the wide world.
"LORD" is speaking of Jehovah, which I believe to be the Word of God in heaven. He is Creator of all the world. He set the laws of nature in motion. He not only is the Judge of all the people, but of all nature, as well.
1 Chronicles 16:15 "Be ye mindful always of his covenant; the word [which] he commanded to a thousand generations;"
Psalm 105:8, third strophe, begins, "He hath remembered," that is, "He will certainly remember" His ancient covenant. And the exile and oppression of His people can only be transitory (Compare Psalm 111:5). The expression is modified here, to suit different circumstances, and perhaps in view of (1 Chron. 16:12).
"The word which he commanded to": Rather, the promise which he established for.
God promised to bless them, if they kept His commandments. The covenant would last for generations to come, as long as they kept His commandments. God's promises are for all generations to come.
1 Chronicles 16:16 "[Even of the covenant] which he made with Abraham, and of his oath unto Isaac;"
This hymn forms a connected and uniform whole. Beginning with a summons to praise the Lord, and to seek His face (1 Chron. 16:8-11), the singer exhorts his people to remember the wondrous works of the Lord (1 Chron. 16:12-14). And the covenant which He made with the patriarchs to give them the land of Canaan (1 Chron. 16:15-18), and confirms his exhortation by pointing out how the Lord, in fulfilment of His promise, had mightily and gloriously defended the patriarchs (1 Chron. 16:19-22).
"To Isaac": Hebrew, Yiçhâq. (Psalm 105:9), has the weaker form, Yishāq (Amos 7:9).
The covenant that God had with Israel was all bound up in the law that he gave to His people at Mount Sinai. The actual covenant was with Abraham, and handed down through his son of the spirit, Isaac. The covenant was based on faith in God.
1 Chronicles 16:17 "And hath confirmed the same to Jacob for a law, [and] to Israel [for] an everlasting covenant,"
In Psalms 105 the sense is future.
"The same": It, i.e., the word (1 Chron. 16:15).
"For a law": As a fixed decree.
Let the "everlasting covenant" be the great matter of our joy his people of old, be remembered by us with thankfulness to him. Show forth from day to day his salvation, his promised salvation by Christ. We have reason to celebrate that from day to day; for we daily receive the benefit, and it is a subject that can never be exhausted. In the midst of praises, we must not forget to pray for the servants of God in distress.
God gave the law to Israel for many reasons. It separated them unto God from the rest of the world. They were the only ones with the law. The law was given to them to cause them to be the moral example for the rest of the world. It was not only to serve their spiritual man, however. It was a perfect civil law and dietary law, as well as being a moral law. If they kept the words of the law, they would not need an earthly king. The LORD would be their only King.
1 Chronicles 16:18 "Saying, Unto thee will I give the land of Canaan, the lot of your inheritance;"
In the Hebrew the rhythm is marred here by omission of a particle (eth), found in (Psalm 105:11).
"The lot": Literally, as the measuring line (compare Psalm 16:5), i.e., as your measured or apportioned domain.
The land of Canaan was their land of Inheritance, for all of time.
1 Chronicles 16:19 "When ye were but few, even a few, and strangers in it."
Revised Version: sojourners. The patriarchs were not simply strangers, but strangers who made a long sojourn in Canaan.
Jacob's very small family went into Egypt. God had a plan to take care of them there. He had sent Joseph ahead to prepare a place for them. They were strangers in Egypt, and grew close to three million people there.
1 Chronicles 16:20 "And [when] they went from nation to nation, and from [one] kingdom to another people;"
This shows that the third plural ("when they were"), is original in the last verse. The reference is to the wanderings of the patriarchs.
"And from one kingdom": The conjunction is prosaic, and is not read in Psalm 105:13. The "kingdom" is Egypt (Gen. 12); the "people" the Canaanite and Perizzite (Genesis 13).
These three verses above are reminding them of the supernatural care that God took of His people. They were not like the rest of the world. God fought for them. His presence was with them in the cloud by day and the fire by night. He protected them from their enemies. The nations around them feared their God.
1 Chronicles 16:21 "He suffered no man to do them wrong: yea, he reproved kings for their sakes,"
Hebrew, he permitted to no man, (as in 2 Sam. 16:11). Psalms 105 has the mere accusative, and a different word for "man" ('ādām).
1 Chronicles 16:22 "[Saying], Touch not mine anointed, and do my prophets no harm."
Omitted in the Hebrew (as in Psalm 2:6), and perhaps at the end of (1 Chron. 16:7).
"Mine anointed": (Ones). Plural of Messiah. Abraham and Sarah were to be progenitors of kings (Genesis 17:16; compare Genesis 23:6).
"My prophets": Literally, do no harm against my prophets, a construction unparalleled elsewhere. Psalms 105 has the usual expression, "to my prophets." (See Gen. 12, 20, 26), for the passages of patriarchal history to which allusion is here made.
We have now reached the first "seam" in this composite ode. Psalms 105 naturally continues its historic proof of Jehovah's faithfulness, by reference to the sojourn in Egypt, the Exodus, the wanderings, and the occupation of Canaan. Here, however, this train of thought is abruptly broken off, and a fresh start made in (1 Chron. 16:23 with Psalms 96). The author, or authors, who compiled this hymn of praise "strung together familiar psalms as a sort of mosaic, to give approximate expression to the festive strains and feelings of the day.
Verses 23-33: This passage parallels (Psalm 96:1-13).
1 Chronicles 16:23 "Sing unto the LORD, all the earth; show forth from day to day his salvation."
The second line of the psalm. The spirited opening of the psalm is purposely weakened, by omission of the first and third lines, in order to make it fit in here. This first Strophe is thus compressed into four lines (1 Chron. 16:23-24).
"All the earth": All the land (of Israel).
"Show forth": Hebrew, tell the (good) news of.
"His salvation": Deliverance (from exile).
This is another way of saying that man must walk every day in the salvation he has received. In our songs, we must reveal the value of our salvation to make us happy.
1 Chronicles 16:24 "Declare his glory among the heathen; his marvelous works among all nations."
"Heathen": Nations (1 Chron. 16:31).
This again is very much like: "Go ye into all the world and preach the gospel to every creature".
1 Chronicles 16:25 "For great [is] the LORD, and greatly to be praised: he also [is] to be feared above all gods."
Strophe, the second of the psalm. Jehovah is the Creator; other gods are nonentities.
"He also": And he. The conjunction is not in (Psalms 96), and is a prosaic addition of the compiler (Compare 1 Chron. 16:20).
1 Chronicles 16:26 "For all the gods of the people [are] idols: but the LORD made the heavens."
"People": Peoples.
"Idols": (elilim). A favorite expression in Isaiah.
Over and over, God had destroyed the idols and false gods, proving that He alone is God. The ten plagues brought against Egypt by God, not only freed the family of Jacob from bondage, but defamed the false gods of Egypt. Even the magicians in Egypt recognized that it was the finger of God that brought the plagues on Egypt. The idols were created by the people who worshipped them. The LORD created all things.
1 Chronicles 16:27 "Glory and honor [are] in his presence; strength and gladness [are] in his place."
"Strength and gladness are in his place": (Psalm 96:6): "Strength and beauty are in his sanctuary." The psalmist's idea of the heavenly temple seems to have been understood of the earthly; and then his phrase was altered as unsuitable.
"Gladness": (hedwāh). A late word, occurring again in (Neh. 8:10 only). "Beauty" (tiph'èreth), is ancient.
"His place": I.e., the tent of the Ark on Mount Zion (compare 1 Chron. 15:1; 15:3).
Verses 28, 29: Strophe, the third of the psalm, mutilated. A call to all nations to come and worship in the Temple of Jehovah.
1 Chronicles 16:28 "Give unto the LORD, ye kindreds of the people, give unto the LORD glory and strength."
"Kindreds of the people": Clans (races), of the peoples.
Give God the glory for everything. All things exist because He allows them to exist. The world, and everything and everyone are His. We are His creation. There is no honor, praise, glory, or strength, except in Him.
1 Chronicles 16:29 "Give unto the LORD the glory [due] unto his name: bring an offering, and come before him: worship the LORD in the beauty of holiness."
So far, each verse of this ode has symmetrically consisted of two clauses. The present verse has three. Another mark of awkward compilation.
"Come before him" (Psalms 96), "into his courts," that is, the Temple courts. An expression modified here to suit another application.
"Worship the Lord in the beauty of holiness": Rather, bow ye down to Jehovah, in holy vestments. This line ought to be the first of the next couplet.
The greatest sacrifice we can make for Him, is to praise Him. His name is above all others. It is important to bring our offerings, but it is more important to worship Him with our entire being. We must always remember that He is holy. He commands us to be holy, because He is holy.
1 Chronicles 16:30 "Fear before him, all the earth: the world also shall be stable, that it be not moved."
"Fear": (plural). Literally, Writhe ye.
"Before him": The preposition is a compound form common in the Chronicles; in the psalm it is simple.
"The world also shall be stable": A line, which precedes this in the psalm, is omitted here, to the detriment of the sense. That line: "Say ye among the nations, Jehovah is king", begins the fourth strophe of the original hymn, but is here strangely transferred to (1 Chron. 16:31).
The only fear that believers in God are allowed to have, is fear of God. That type of fear is more like reverence. Other fear is the lack of faith. He made the world. It obeys His voice. If He tells it to be stable, it must be stable. He has framed it in perfect order.
1 Chronicles 16:31 "Let the heavens be glad, and let the earth rejoice: and let [men] say among the nations, The LORD reigneth."
"Let the heavens be glad, and let the earth rejoice": In the Hebrew, the initial letters of these words form an acrostic of the sacred Name of Jehovah. And those of the first half of (1 Chron. 16:32), make up Iahu, another form of the Name.
"And let men say": An adaptation of (Psalm 96:10): "Say ye among the nations."
1 Chronicles 16:32 "Let the sea roar, and the fulness thereof: let the fields rejoice, and all that [is] therein."
"Let the fields rejoice": Here begins the fifth strophe of the original psalm.
"Fields": Hebrew, the field, or open country. (Psalms 96), has an archaic spelling of the word (sādai), which is here modernized (sādèh).
"Rejoice": Exult (not the same word as in 1 Chron. 16:31).
1 Chronicles 16:33 "Then shall the trees of the wood sing out at the presence of the LORD, because he cometh to judge the earth."
"At the presence of": The compound preposition of (1 Chron. 16:30). The climax of the psalm: "He shall judge the world in righteousness, and peoples in his faithfulness", is here omitted; and this long and heterogeneous composition terminates with verses borrowed from a third source.
All of God's creation is waiting for that glorious day, when He will return. Even nature itself, will cry out praises to Him.
Verses 34-37: These verses parallel (Psalm 106:1, 47-48).
1 Chronicles 16:34 "O give thanks unto the LORD; for [he is] good; for his mercy [endureth] for ever."
Several of the later psalms begin with this beautiful liturgical formula (see Psalms 106; 107, 118, 136; and compare Jer. 33:11). The ode thus concludes with the thought from which it started (1 Chron. 16:8).
1 Chronicles 16:35 "And say ye, Save us, O God of our salvation, and gather us together, and deliver us from the heathen, that we may give thanks to thy holy name, [and] glory in thy praise."
The author of temporal, spiritual, and eternal salvation; the words are a direction to the singers, and those that sung with them, to express the prayer and doxology in the next verse. Which both are the same with (Psalm 106:47); which David directed by a spirit of prophecy, foreseeing the people of Israel would be in captivity among the Heathens. Though some think these were added by Ezra; for though there was in his time a return from the captivity, yet many still remained in it.
1 Chronicles 16:36 "Blessed [be] the LORD God of Israel for ever and ever. And all the people said, Amen, and praised the LORD."
Render, said: Amen, and praise to the LORD.
These verses are some of the most beautiful in the Bible. They need no explanation. These very same statements are found in the book of Psalms. There is no way that anyone could say anything, but amen (so be it). This leaves nothing else to do, but to praise the LORD.
Verses 37-42: David's concern for worship is immediately apparent in his appointment of the Levites for various tasks in the service of the Lord (verses 4-6). Although the "Ark" is now in Jerusalem, the old brazen "altar" used in the "tabernacle" service remains with the tabernacle at "Gibeon" (verses 39-40 with 1 Kings 3:4; 1 Chron. 21-29; 2 Chron. 1:3). "Zadok" and the "priests" probably returned to Gibeon after seeing to the safe delivery of the Ark in Jerusalem (1 Chron. 15:11-13). Doubtless the services relative to the Ark in Jerusalem (verses 37-38) and to the altar in Gibeon (verses 41-42), were served by the Levitical musicians. The importance of music in the Israelite worship experience is again emphasized (see the note on 6:31-48).
"Continually ... every day's work": The ministry was established with continuity.
1 Chronicles 16:37 "So he left there before the ark of the covenant of the LORD Asaph and his brethren, to minister before the ark continually, as every day's work required:"
When the "Ark of the covenant of the Lord" was returned to Israel, David installed singers to worship "regularly" before it. As a visual reminder of the presence of God, the Ark may have helped the people be more consistent in their worship. Even now, there is a place for such a reminder in every Christian's life.
The instructions from the law about how to conduct worship in this tent of the Ark, would be carried out by those chosen of the Levitical tribe for their specific tasks. While David lived, the Ark would be honored as representing the presence of God. Asaph, we know headed up the music department. We Christians can learn a lot from this lesson. It is very important to have music, and praise, and worship in our buildings we have set aside to worship God in.
1 Chronicles 16:38 "And Obed-edom with their brethren, threescore and eight; Obed-edom also the son of Jeduthun and Hosah [to be] porters:"
The Levites, the brethren of Asaph and Obed-edom, these were left before the ark to minister there.
"Obed-edom also the son of Jeduthun": Or Ethan, which some take to be another Obed-edom; but the "vau" may be explanative, "even Obed-edom".
"And Hosah to be porters": These he left to be doorkeepers of the ark.
This Obed-edom, the son of Jeduthun, was a Kohathite. Three score and eight means there were sixty eight.
1 Chronicles 16:39 "And Zadok the priest, and his brethren the priests, before the tabernacle of the LORD in the high place that [was] at Gibeon,"
The people of God worshiped in the "tabernacle" of the Lord," which was a large tent at "Gibeon" (2 Chron. Chapter 1), while the Ark resided in a temporary structure in Jerusalem. David wanted to unite the tabernacle and the Ark by building a temple in Jerusalem.
"Gibeon": Located 6 miles northwest of Jerusalem.
There had been a strange phenomenon in the day of David. There were two High Priests. Saul had Zadok as High Priest. David did not stop him from being High Priest, but made Abiathar High Priest as well. It appears, the worship in the high place in Gibeon would be headed up by Zadok.
1 Chronicles 16:40 "To offer burnt offerings unto the LORD upon the altar of the burnt offering continually morning and evening, and [to do] according to all that is written in the law of the LORD, which he commanded Israel;"
Which was the work of the priests only to do.
"Upon the altar of burnt offering continually morning and evening": The lambs of the daily sacrifice, which were a burnt offering, and only to be offered on the brasen altar at the tabernacle.
"And to do according to all that is written in the law of the Lord, which he commanded Israel": With regard to them, and all other sacrifices (see Exodus 29:38).
1 Chronicles 16:41 "And with them Heman and Jeduthun, and the rest that were chosen, who were expressed by name, to give thanks to the LORD, because his mercy [endureth] for ever;"
That is, with Zadok, and the priests with him at Gibeon: he left Heman and Jeduthun: or Ethan, two principal singers:
"And the rest that were chosen, who were expressed by name" (see 1 Chron. 16:18).
"To give thanks to the Lord, because his mercy endureth for ever": To praise him for his benefits, flowing from his grace and mercy continually.
1 Chronicles 16:42 "And with them Heman and Jeduthun with trumpets and cymbals for those that should make a sound, and with musical instruments of God. And the sons of Jeduthun [were] porters."
Or with them were the trumpets and cymbals, as Kimchi; or, as Piscator supplies it, with them he "left" the trumpets and cymbals.
"For those that should make a sound": By striking upon them.
"And with musical instruments of God": Sacred ones, such as were devoted to his service, as psalteries and harps. The Syriac and Arabic versions carry the sense of the words quite differently, that these men did not sing with those musical instruments, but with a pleasant voice. And with pure and acceptable prayers, in humility and uprightness, glorified God.
"And the sons of Jeduthun were porters": At the tabernacle in Gibeon.
It appears that worship would be conducted in Gibeon much the same as here. These mentioned in the three verses above, would help Zadok at Gibeon. There had been a slackness upon the part of the Israelites to worship God in the way He had taught them, ever since they had come into the land of Canaan. They described themselves as worshipping God, but were not keeping the letter of the law.
1 Chronicles 16:43 "And all the people departed every man to his house: and David returned to bless his house."
Having accompanied the Ark to its place, and having praised the Lord for it, and been refreshed with food (see 2 Sam. 6:19).
"And David returned to bless his house": His family; the Targum is, "to bless the people (see 2 Sam. 6:20).
David will, now, be blessed in his own home, because he has established his place of worship. Each person went home to their own families, except for those chosen for specific duties in the service of the LORD.
1 Chronicles Chapter 16 Questions
1. What did they do, when they got the Ark placed in the tent?
2. When is the only time a person is at peace in his own heart?
3. Where does peace in your soul come from?
4. What did the burnt sacrifices symbolize?
5. What was the peace offering for?
6. What caused David to speak the blessing upon the people?
7. What did he give to every person?
8. Who did he appoint to minister before the Ark of the Lord?
9. Who was the chief, mentioned in verse 5?
10. Who were the priests with the trumpets?
11. What Scripture makes us know they are silver trumpets?
12. What does "silver" symbolize?
13. Who will blow a trumpet to redeem us from the earth?
14. A psalm is a ________.
15. What does the author believe singing praises to the Lord does for us?
16. We find strength and comfort in the name of _________.
17. When should we seek the face of the LORD?
18. When we seek the face of the LORD, what are we doing?
19. What were some of the early works God did for the Israelites?
20. What is David saying to them in verse 13?
21. "LORD", in verse 14, is speaking of whom?
22. God promised to bless them, if they kept His _________________.
23. Who had God made the original covenant with?
24. The covenant was based on _________ in God.
25. Who did God give His law to?
26. How was the presence of God with them manifested?
27. Verse 24 is very much like what?
28. What did the ten plagues in Egypt do, besides free the Israelites?
29. What is the greatest sacrifice we can make?
30. Fear of God is more like ______________.
31. What is all of God's creation waiting for?
32. How often did worship in the tent take place?
33. Where did Zadok go to worship?
Having accompanied the Ark to its place, and having praised the Lord for it, and been refreshed with food (see 2 Sam. 6:19).
"And David returned to bless his house": His family; the Targum is, "to bless the people; (see 2 Sam. 6:20).
Verses 1-8: Ancient kings in this part of the world often built great monuments in homage to the deity they believed was responsible for their royal position. The longing David expressed to build a temple for the Lord seemed motivated by a genuine desire to honor the One who had truly appointed him the "ruler over" His 'people" and "made ... a name" for this former shepherd.
The section (of 1-27), recounts God's bestowing the Davidic Covenant. For a full explanation (see notes on (2 Sam. chapter 7).
(2 Samuel 7:1 and 11), adds that God had and would give David rest from all of his enemies.
1 Chronicles 17:1 "Now it came to pass, as David sat in his house, that David said to Nathan the prophet, Lo, I dwell in a house of cedars, but the ark of the covenant of the LORD [remaineth] under curtains."
In both texts the story of this chapter naturally follows that of the removal of the Ark. Although the events themselves appear to belong to a later period of David's reign, "when the Lord had given him rest round about from all his enemies" (2 Sam. 7:1; compare 1 Chron. 17:8).
(1 Chronicles 17:11-14), indicates some time before the birth of Solomon, but the date cannot be more exactly determined.
"That David": Thrice in (1 Chron. 17:1-2), for which Samuel has "the king." The chronicler loves the name of his ideal sovereign.
"Sat": Dwelt.
"A house": The house, that which Hiram's craftsmen had built (1 Chron. 14:1).
"Of cedars": A vivid allusion to the splendor of the palace, with its doors, walls, and ceilings of cedar wood. "Cedar of Labnana" (Lebanon), was in great request with the Assyrian monarchs of a later age for palace building.
"Under curtains": I.e., in a tent (Habakkuk 3:7). Samuel has, "dwelleth amid the curtain".
David is very pleased with his own home made with cedar. He is also pleased with the Ark of the Covenant being in Jerusalem now. David did not want to have a more expensive house to live in himself than the house the Ark was in. He was deeply convicted that he wanted the LORD's house to be greater than his own. Nathan is spoken of specifically here as the prophet. The eighth son of David was also named Nathan, but this does not mean him. In fact, David's son could have been named for Nathan, the prophet. David had great respect for the prophet Nathan.
1 Chronicles 17:2 "Then Nathan said unto David, Do all that [is] in thine heart; for God [is] with thee."
According to Hebrew ideas, the heart was the seat of the mind and will, as well as of the emotions. But even the great Greek Aristotle, seven centuries later than David, supposed the brain to be merely a kind of cooling counterpoise to the heat of the liver.
"God": Samuel, "Jehovah;" but in last verse," Ark of God.
Nathan speaks hastily here. He knows that David loves the LORD in his heart. He knows that this is not just a spur of the moment thing with David. He had thought it out, and it was his desire to build a house for the LORD. God is with David.
1 Chronicles 17:3 "And it came to pass the same night, that the word of God came to Nathan, saying,"
The words indicate a dream as the method of communication (Job 4:13; 1 Sam. 27:6).
1 Chronicles 17:4 "Go and tell David my servant, Thus saith the LORD, Thou shalt not build me a house to dwell in:"
Rather, it is not thou that shalt build me the house to dwell in. Samuel, interrogatively, implying a negation, "Wilt thou build me a house for me to dwell in?" The chronicler, thinking of the famous Temple of Solomon, writes, "Since the day that I brought up Israel": Out of Egypt," (Samuel), unto this day. The construction, as compared with Samuel, is simplified, and the sentence abbreviated.
1 Chronicles 17:5 "For I have not dwelt in a house since the day that I brought up Israel unto this day; but have gone from tent to tent, and from [one] tabernacle [to another]."
"But have gone": Literally, and I became from tent to tent, and from dwelling. This is clearly too brief for sense; some words must have fallen out, or the reading of Samuel may be original here. The phrase "and I became" almost demands a participle, and the one actually read in Samuel may be here disguised under the expression translated "from tent." A slight further change (in the prepositions), will give the sense: "And I continued walking in a tent and in a dwelling." Perhaps, however, the original text was, "and I walked from tent to tent, and from dwelling to dwelling;" alluding to the various sanctuaries anciently recognized, such as Beth-el (Judges 20:18; Judges 20:26); Mizpeh (Judges 11:11; 1 Sam. 10:17), and Shiloh. The word "dwelling" (mishkān), is a more general term than tent. It includes the sacred tent and its surrounding court.
(2 Sam. 7:14-17), adds new material.
Perhaps when Nathan got alone that night, the Word of the LORD came to him. Sometimes, the desires of our heart to do for the LORD, are not the exact plan He has for us. David's intentions were good, but he had not been chosen of God to do that particular task. This would be a difficult thing to tell David, especially since he had already told him to go ahead. Nathan spoke before he had the Word from the LORD. Now, he must go and tell David of this. The LORD is saying, that He is perfectly satisfied to dwell in the tent that David prepared for him. He had dwelt in the tabernacle, which was really a tent, on their journey to the Promised Land.
1 Chronicles 17:6 "Wheresoever I have walked with all Israel, spake I a word to any of the judges of Israel, whom I commanded to feed my people, saying, Why have ye not built me an house of cedars?"
The judges of Israel. Samuel has "tribes." The term "judges" would be more intelligible in later times, and has probably been substituted for the more difficult original expression. The following clause seems to refer to individual rulers, but is not really incompatible with a reference to the ascendency or hegemony of different tribes at different epochs of Israelite history (compare Gen. 49:10; 1 Chron. 28:4; Psalm 78:67-68). The word "tribe" (shēbet), might only denote clan, or house (as in Judges 20:12, Hebrew).
"To feed": Shepherd, or tend, i.e., to govern (compare Psalm 78:71).
Had God wanted a house of cedar, He would have told the judges. God had never asked anyone to build him a house of cedar. God brought prosperity and peace during the reign of each of the judges.
1 Chronicles 17:7 "Now therefore thus shalt thou say unto my servant David, Thus saith the LORD of hosts, I took thee from the sheepcote, [even] from following the sheep, that thou shouldest be ruler over my people Israel:"
"I took thee from the sheepcote": (compare Psalm 78:70-72). The pronoun is emphatic: "I it was who took thee from the pasture."
"From following": Hebrew, from behind. Samuel has the older form of this preposition.
"That thou shouldest be": That thou mightest become.
"Ruler": Nāgîd (1 Chron. 9:11; 9:20; compare 1 Chron. 11:2).
God had chosen David, when he was a humble little shepherd boy, and anointed him to be king of all Israel. This sheepcote was out with the sheep. God elevated David to what he was at this time. God made David king in Saul's stead.
1 Chronicles 17:8 "And I have been with thee whithersoever thou hast walked, and have cut off all thine enemies from before thee, and have made thee a name like the name of the great men that [are] in the earth."
Same phrase as in (1 Chron. 17:6). "Whithersoever," i.e., throughout thy whole career.
"And have cut off all thine enemies": This appears to refer not merely to the death of Saul and the overthrow of his house, but also to the successful conclusion of some of the wars recorded in the following chapters (compare also 1 Chron. 14:8-17).
"And have made thee": Rather, and I will make thee.
"The great men": The sovereigns of Egypt and Babylon, of Tyre, and the Hittite states.
God had been with David in the past, and would continue to be with him. God helped him, when he was running from Saul. He also helped him gain the kingdom. God would continue to bless him as king of Israel. His name was great among his enemies, because the enemies knew God was with him.
1 Chronicles 17:9 "Also I will ordain a place for my people Israel, and will plant them, and they shall dwell in their place, and shall be moved no more; neither shall the children of wickedness waste them any more, as at the beginning,"
(Compare Exodus 15:17; Psalm 44:2-3). Although Israel had effected a settlement in Canaan, the history seems to show that down to the times of David the tribal boundaries were subject to great fluctuation, and the inroads of surrounding peoples made their tenure very uncertain.
"Them ... they ... their": Hebrew, "him ... he ... his". Israel, the subject, being singular.
"In their place": In his own stead, or fixed habitation (compare homestead, farmstead).
"Shall be moved": Shall be troubled, or disturbed.
"Children of wickedness": Sons of wickedness, i.e., wicked men; like "sons of Belial", (worthlessness).
"Waste them": An Aramaic usage of the verb. Samuel: "afflict them," which seems original (compare Gen. 15:13).
"As at the beginning": Referring to the bondage in Egypt.
The place that God had chosen for Israel was the Promised Land. It was the inheritance on the western side of Jordan that he had given to the nine and a half tribes, and the land on the eastern side of Jordan that He had given to the two and a half tribes of Israel. This will be their inheritance forever. God will be their God, and the city of their God will be Jerusalem.
1 Chronicles 17:10 "And since the time that I commanded judges [to be] over my people Israel. Moreover I will subdue all thine enemies. Furthermore I tell thee that the LORD will build thee a house."
"And since the time" ... Israel": Moreover ... Furthermore. Revised Version, "and as from the day ... Israel"; and Moreover:
"Subdue all thine enemies": Samuel, (R.V.) cause thee to rest from all thine enemies.
"Build thee a house": Samuel, make thee a house, the house meant being a dynasty, and not a building.
God gave protection in the time of the judges. God would even bless the time of the kings, if they would remain faithful to him. God fought the battles for Israel, when they were keeping His commandments. God had promised that there would always be a king on the throne of Israel from the house of David.
Verses 11-14: For the Davidic covenant (see the note on 2 Sam. 7:12-16).
God's promise that He would "establish" David's "throne forever" referred ultimately to Jesus the Messiah, a descendant of David (Psalm 89:20-37; Heb. 1:5). God would fulfill this promise despite repeated unfaithfulness among David's descendants. Soon, God would put Solomon on the throne.
1 Chronicles 17:11 "And it shall come to pass, when thy days be expired that thou must go [to be] with thy fathers, that I will raise up thy seed after thee, which shall be of thy sons; and I will establish his kingdom."
In accordance with the promise, "The Lord will build thee a house" (1 Chron. 17:10). The phrase is wanting in Samuel, and should probably be supplied, with LXX.
"Be expired": Are fulfilled (perfect); Samuel has imperfect tense.
"That thou must go to be with thy fathers": Literally, to go with thy fathers; an unusual expression, for which Samuel has the ordinary, "and thou lie down with thy fathers" (compare 1 Kings 2:2; "Go the way of all the earth").
"Which shall be": (shall arise or come, Gen. 17:16), of thy sons. Samuel has the more original, "which shall go forth from thy bowels." The chronicler has paraphrased this, to suit the taste of a later age.
"His kingdom": Hebrew, malkûthô, a later word than the synonym in Samuel (mamlakhtô).
David's reign was for 40 years, including the time he ruled in just Judah. Solomon's reign would be for 40 years, as well. God will establish the reign of Solomon.
1 Chronicles 17:12 "He shall build me a house, and I will stablish his throne for ever."
Samuel, "for my name" (see 1 Kings 8:29; 9:3).
"His throne": Samuel, "throne of his kingdom", a characteristic abridgment.
This is a promise to David that God will indeed, allow Solomon to build the house that he had wanted to build. God will establish peace in the kingdom, and there will be a time of peace to build the temple.
1 Chronicles 17:13 "I will be his father, and he shall be my son: and I will not take my mercy away from him, as I took [it] from [him] that was before thee:"
A parallel passage (in 2 Sam. 7:14), provides additional information concerning the discipline of David's descendants. That description is likely omitted here in order to remain focused on the throne of David.
Hebrew, I, (on my part), will become a father unto him, and he (on his part), shall become a son to me (compare Psalm 2:7). After these words, Samuel adds: "If he commit iniquity I will chasten him with the rod of men, and with the stripes of the children of men." The omission is probably not a mere abridgment. The reference in this prophecy looks beyond Solomon to Him of whom the greatest princes of the house of David were but imperfect types. The warning here omitted was amply fulfilled in the history of Solomon and his successors but it could not apply to the true Anointed of Jehovah, and is therefore suppressed as a transitory element in the prophecy.
"And I will not take my mercy away": Samuel, "and my mercy shall not depart", the same verb in a different form. But the LXX, Syriac, and Vulgate there agree with Chronicles.
"As I took it": (Away).
"From him that was before you": Samuel, "as I took it away from, said whom I took away from before thee; "repeating the same verb thrice. Our text is probably more correct, So Vulgate and LXX virtually. But Syriac, "My mercies shall not depart from him, as I made (them), depart from Saul who was before thee."
Saul displeased God so greatly, that God had taken the kingdom away from him. God anointed David king before the death of Saul. The promise to David was that God would not deal as harshly with Solomon, as He did with Saul.
1 Chronicles 17:14 "But I will settle him in mine house and in my kingdom for ever: and his throne shall be established for evermore."
Hebrew, make him stand in mine house and in my kingdom. Samuel, "and thine house and thy kingdom shall be maintained for ever before thee; thy throne," etc. Where, however, the LXX and Syriac have "before me," which agrees better with our text. The change of persons in our verse brings out more clearly the theocratic nature of the Davidic kingdom. Solomon and his successors were to reign as vicegerents of Jehovah.
The King that reigns on the throne forever that descends from David in the flesh is the Lord Jesus Christ. This, I believe is speaking of the reign of Jesus.
1 Chronicles 17:15 "According to all these words, and according to all this vision, so did Nathan speak unto David."
The matter of this prophecy (1 Chron. 17:3-15), undoubtedly rests upon authentic tradition. Neither the compiler of Samuel, however, nor the chronicler professes to give an exact report of the words of Nathan, as if they had been taken down on the spot, as they were uttered, by some shorthand reporter. The modern demand for literal accuracy was unknown to Oriental antiquity. Where the two narratives vary. Sometimes Samuel, sometimes the Chronicle, contains the more original form of the tradition (1 Chron. 17:15).
(2 Samuel 7:17), in fact, seems to imply that the essence rather than the actual words of the oracle is given.
We remember, at the beginning of this, that God was speaking to David through the prophet Nathan.
Verses 16-27: David" again shows himself to be a man of spiritual sensitivity, who was always ready to go to "God" in prayer, thanksgiving, and praise.
David's humble response ("Who am I"), vastly differed from the arrogant attitude expressed by so many of the kings that preceded and followed him (1 and 2 kings). Although David was far from perfect, God called him "a man after His own heart" (1 Sam. 13:14). David's godly character resulted in God's blessings.
1 Chronicles 17:16 "And David the king came and sat before the LORD, and said, Who [am] I, O LORD God, and what [is] mine house, that thou hast brought me hitherto?"
Samuel has the word here supplied in italics. David says, "My unlooked for exaltation was not enough: thou hast also revealed to me the far future of my offspring."
"O God": Here and at the end of the verse Samuel again has "my Lord, Jehovah."
"Also": Samuel has this word in the text.
"And hast regarded me according to the estate of a man of high degree": The Hebrew is obscure. Samuel has simply, "and this is the law of man, my Lord Jehovah." The word "law" (tôrāh), has been supposed to mean manner or custom in this place, but it is not used in that sense elsewhere. Its strict sense is teaching (compare Isaiah 8:16; 8:20), where the oracles delivered to the prophet are called (tôrāh.) The rendering therefore is, and this (thy gracious revelation), is a lesson to mankind. Our text demands one slight alteration, in accordance with this. Read tôrāh for tôr, and then we may translate: "and thou regardest me (LXX ἐπεῖδές; compare Luke 1:48), like man's teaching (Psalm 32:8), that bringeth up (same verb as Ezek. 19:2).
"O Lord God": That is to say, thy revelation is a part of my moral discipline, like the instruction which men give their children. David was not allowed to build the Temple, which was so far a check; but encouragement was added to the prohibition by the wisdom of his heavenly Teacher. If we might assume the other sense of tôrāh, we might render: and thou regardest me after the manner of men that exalteth, that is, as human benefactors help on those whom they favor. The old versions give no help.
Whether this is saying that David sat before the Ark, which symbolized the presence of God, or not, I cannot say. He, at least, was praying to the LORD. He was so humbled by this that he asked the LORD, "Who am I, that this should happen to me"?
1 Chronicles 17:17 "And [yet] this was a small thing in thine eyes, O God; for thou hast [also] spoken of thy servant's house for a great while to come, and hast regarded me according to the estate of a man of high degree, O LORD God."
(See the note on 2 Sam. 7:19).
David was aware that this promise from God goes far beyond the next generation. David could not imagine why God would have chosen him for such great honor. David realized that the things that had already been done for him by God, was as if he was a great man. He is saying, I am no more than a shepherd, how would I deserve this? Now, the prospect of the kingdom remaining in his descendants forever was almost more than he could imagine.
1 Chronicles 17:18 "What can David [speak] more to thee for the honor of thy servant? for thou knowest thy servant."
Samuel has the omitted "speak" (compare Psalm 120:3). The word translated "for the honor," may be a corruption of that for "to speak."
"Of your servant?" The Hebrew term is in the accusative case, and should be omitted as a mistaken repetition of the same word at the end of the verse.
David was aware that all of the things he had said were useless, because God knew everything about him already. He is saying, "What could I say that you do not already know"?
1 Chronicles 17:19 "O LORD, for thy servant's sake, and according to thine own heart, hast thou done all this greatness, in making known all [these] great things."
"For thy servant's sake": The parallel place reads, "For thy word's sake." This reading is superior, and well suits the connection, suggesting also whether the first occurrence of the word "servant" in the previous verse might not be similarly explained. The similarity of the characters of the words in the Hebrew would render easy the exchange of the one word for the other.
All of this is because of the great love that God had for David. David was aware that he did not deserve this honor. God was doing it for David's sake because he loved God in his heart. God loved David, was the only reason God promised him this.
1 Chronicles 17:20 "O LORD, [there is] none like thee, neither [is there any] God beside thee, according to all that we have heard with our ears."
One or two words are omitted (see 2 Sam. 7:22). "Wherefore thou art great, O Lord God, for there is none," etc. (compare Isa. 46:9; 45:18; 45:5-6, Deut. 33:26); and for the end of the verse, (Psalm 44:1; Exodus 10:2; Deut. 4:9).
David had been raised up to believe in God. He was from a Hebrew family. They had taught David about the wonderful things God had done for His people. Even all of those wonderful things he had heard of God, did not compare with this. David was overwhelmed by the greatness of God. David reaffirmed his faith in God, and Him alone.
1 Chronicles 17:21 "And what one nation in the earth [is] like thy people Israel, whom God went to redeem [to be] his own people, to make thee a name of greatness and terribleness, by driving out nations from before thy people, whom thou hast redeemed out of Egypt?"
Better as R.V., who "is like thy people Israel": A nation that is alone in the earth. Compare Targum, a people unique and chosen in the earth.
"Of greatness and terribleness": R.V. "by great and terrible things".
This tiny little nation had become great, because God had chosen them for His people. It was God who went and redeemed them out of Egypt. We have said over and over, that it was the God of the Israelites that the other nations feared. Even the nations around them realized that Israel's God was God. His greatness and terribleness brought many of them to that conclusion. Moses went as God's agent to redeem the people, but it was actually God who redeemed them.
1 Chronicles 17:22 "For thy people Israel didst thou make thine own people for ever; and thou, LORD, becamest their God."
Literally, And Thou gavest (Samuel, confirmed it). Thy people Israel unto Thyself for a people. Our reading is probably a result of partial obliteration.
"And thou, Lord": Literally, and Thou, Jehovah, becamest unto them for a God (see Gen. 17:7-8; 28:21; Exodus 6:3; 6:7).
God had chosen them to be His people and all He wanted from them was to be their God. He wanted them to love Him enough to keep His commandments.
1 Chronicles 17:23 "Therefore now, LORD, let the thing that thou hast spoken concerning thy servant and concerning his house be established for ever, and do as thou hast said."
Samuel adds "God."
"Let the thing ... be established": Let the word (promise), be upheld, maintained, assured. Samuel has a different verb, "establish thou."
This is a statement from David that he wished it to be just as God had said.
1 Chronicles 17:24 "Let it even be established, that thy name may be magnified for ever, saying, The LORD of hosts [is] the God of Israel, [even] a God to Israel: and [let] the house of David thy servant [be] established before thee."
"Yea, let it be assured." This repetition is wanting in Samuel.
"The Lord of hosts is the God of Israel": "Jehovah Sabaoth, God of Israel, is God to Israel." "God of Israel" is not read here in Samuel, but in the next verse.
"And let the house of David ... be established": "Let ... be" is wanting in the Hebrew, and the sentence might be taken as part of what men are to say hereafter in praise of God: "The house of David thy servant is established before thee." Samuel, however, inserts the verb "let it become," or "shall become."
David realized that all of the honor and glory should go to the LORD. David had decided that God would always be his God. David would like to promise that the house of Israel would be faithful, but he could not promise that.
1 Chronicles 17:25 "For thou, O my God, hast told thy servant that thou wilt build him a house: therefore thy servant hath found [in his heart] to pray before thee."
Samuel: "Jehovah Sabaoth, God of Israel."
"Hast told thy servant that thou wilt build him a house": Literally, hast uncovered the ear of Thy servant, to build him a house. Samuel has the more usual construction: "saying, A house I will build thee" (compare 1 Sam. 9:15).
"Hath found in his heart": Rather, hath found his heart, i.e., hath taken courage. The noun is expressed in Samuel. As to its omission here (compare 1 Chron. 14:1). The phrase is unique in Hebrew.
"To pray": Samuel adds, "this prayer."
It was almost as if David was saying, "You have promised me all these things and I know you keep your Word". He says, "The least I can do is bring my prayer requests to you". David was very humbled that God would bring this great honor to his house.
1 Chronicles 17:26 "And now, LORD, thou art God, and hast promised this goodness unto thy servant:"
Jehovah, Thou art the (true) God. Samuel: "my Lord Jehovah." The chronicler omits the clause which follows in Samuel: "and thy words become truth" (prove true).
1 Chronicles 17:27 "Now therefore let it please thee to bless the house of thy servant, that it may be before thee for ever: for thou blessest, O LORD, and [it shall be] blessed for ever."
He is therefore encouraged to ask a blessing because God had intimated to him that he had blessings in store for him and his family.
"Thou blessest, O Lord": And therefore, unto thee shall all flesh come for a blessing. Unto thee do I come for the blessing promised to me. And he is therefore earnest for the blessing, because those whom God blesseth are truly and eternally blessed. Thou blessest, and it shall be blessed Men can but beg the blessing, it is God that commands it; what he designs, he effects; what he promises, he performs; saying and doing are not two things with him. Nay,
"It shall be blessed for ever": His blessings shall not be revoked from the faithful, and the benefits conferred by them are such as will survive time and days. David's prayer concludes as God's promise did (1 Chron. 17:14), with that which is for ever. God's word looks at things eternal, and so should our desires and hopes.
This is again, a re-affirming that he believed in the LORD with all his heart. The promises that God made David were so fabulous, it seemed too good to be true, but David knew it was. He accepted the blessings God had showered on his house.
1 Chronicles Chapter 17 Questions
1. In verse 1, David said he lived in a house of _________.
2. He also said the Ark of the Covenant remaineth under ___________.
3. Who is the prophet in verse 1?
4. In verse 2, what does Nathan tell David to do?
5. What was the desire of David's heart?
6. What did the Word of God tell Nathan to do?
7. In verse 5, what reason does God give David, for not wanting him to build Him a house?
8. Who had God specifically mentioned that He did not tell to build Him a house?
9. God had chosen David, when he was a humble ____________ ______.
10. Who was David to rule over as king?
11. Where was the place God had chosen for His people to dwell?
12. The city of their God will be ____________.
13. Who is verse 11 speaking of as David's son?
14. How long did David reign?
15. How long did Solomon reign?
16. Who will build the temple to the LORD?
17. Why had God destroyed Saul?
18. Who is the King who reigns forever?
19. Where did David pray?
20. What had David realized about these promises God had made?
21. Why was it useless for David to speak of himself?
22. David had heard of the greatness of God from where?
23. Why had this tiny little nation of Israel become great?
24. What is David saying in verse 23?
25. What are verses 26 and 27 re-affirming?
In verses 18:1 - 21:30: Selectively recounts David's military exploits.
Verses 1-13: This account of David's military conquests is a selective summary of (2 Sam. 8). The "Moabites" were descendants of Lot (Gen. 19:37), and lived east of the Dead Sea. The people of Israel had a troubled history with Moab (Judges 3:12-20), although the nation did protect David's parents during the reign of Saul (1 Sam. 22:3-4). David's great grandmother, Ruth, was originally from Moab.
Verses 1-11 (see notes on 2 Sam. 8:1-12).
1 Chronicles 18:1 "Now after this it came to pass, that David smote the Philistines, and subdued them, and took Gath and her towns out of the hand of the Philistines."
"Now after this it came to pass": Literally, and it befell afterwards. This expression does not put the contents of this chapter into direct chronological sequence with those of the last (compare note on 1 Chron. 17:1). The formula of the original history, from which both Samuel and Chronicles have derived a chief part of their substance, has been taken over without modification, after the manner of Oriental compilers. We may, therefore, regard the phrase as a mere mark of transition in the narrative.
"Gath and her towns": Hebrew, her daughters, that is, outlying dependencies. Samuel has: "and David took the bridle [control, supremacy] of the metropolis [mother-city] out of the hand," etc. The chronicler or his authority has interpreted this curious expression (mètheg hā'ammāh). If at the time Gath was the chief city of Philistia, and David made it recognize his suzerainty by payment of tribute, the phrases of both books are intelligible. In Solomon's time Gath was ruled by a king, Achish (1 Kings 2:39), but he was hardly independent of Solomon (compare 1 Kings 4:24). The general sense is the same if "mètheg hā'ammāh" be rendered the bridle of the arm. I.e., the sovereign control, or supremacy.
The Philistines were the continuing enemy of Israel. David had no difficulty in his youth destroying the giant, Goliath, and he had no difficulty in destroying the Philistines here. In both instances, God strengthened David for the task. Gath is mentioned here, because it was an unusually strong city. For God that meant nothing. Gath was like the mother city. She and the cities around her fell.
1 Chronicles 18:2 "And he smote Moab; and the Moabites became David's servants, [and] brought gifts."
(2 Sam. 8:2), adds details to the judgment of Moab.
For a fuller account of the battle at "Moab" (see 2 Sam. 8:1-2).
This is the battle where David measured them with a line. He killed some of them, and kept the others alive. The gifts were probably tribute they paid David. We are seeing, in the verses of this lesson, a list of David's conquests.
1 Chronicles 18:3 "And David smote Hadarezer king of Zobah unto Hamath, as he went to stablish his dominion by the river Euphrates."
The defeat of "Hadadezer king of Zobah" fulfilled the promise of God to Abraham that Israel would rule the land as far north as the Euphrates River (Gen. 15:18).
1 Chronicles 18:4 "And David took from him a thousand chariots, and seven thousand horsemen, and twenty thousand footmen: David also houghed all the chariot [horses], but reserved of them a hundred chariots."
The numbers here are correct; the number in (2 Sam. 8:4 for the horsemen is 1,700), which would not seem consistent with the other numbers, so the 1,700 probably resulted from a copyist's error.
See the notes (on 19:18 and 2 Sam. 8:4-6; 10:18).
We discussed in another lesson, that houghed means that he cut their legs just behind the back of their hoofs so they could not walk. Israel had not been a nation that depended upon chariots and horses. In this battle however, David does take 100 chariots. It appears in this battle, as many others David was in, he took a large number of captives instead of killing them. Hadarezer, king of Zobah, was from Syria. Zobah was north of Damascus. David established his kingdom with the help of God.
1 Chronicles 18:5 "And when the Syrians of Damascus came to help Hadarezer king of Zobah, David slew of the Syrians two and twenty thousand men."
When the Syrians came to help Hadarezer, David slew of the Syrians, etc. Thus, the enemies of God's church are often made to ruin themselves by helping one another.
This is a statement that the 22,000 men, they sent from Damascus to help, were killed.
1 Chronicles 18:6 "Then David put [garrisons] in Syria-damascus; and the Syrians became David's servants, [and] brought gifts. Thus the LORD preserved David whithersoever he went."
"Put garrisons in Syria of Damascus": To secure his rear in any future operations towards Hamath or towards the Euphrates.
"Brought gifts (see note on 1 Chron. 18:2).
"Preserved David": R.V. gave victory to David.
As we said earlier, David did not kill all of the enemies. He took many as slaves. He left some, and collected tribute from them. These garrisons were put in these areas to keep the people under submission to David. The LORD was with David. He actually fought for David.
1 Chronicles 18:7 "And David took the shields of gold that were on the servants of Hadarezer, and brought them to Jerusalem."
"The shields": Hebrew שֶׁלֶט. Much doubt has been entertained as to the meaning of this word. Its etymology is uncertain. Gesenius derives it from a root signifying "hardness." For the most part, however, the context of the seven places of its occurrence which he instances (2 Sam. 8:7; 2 Kings 11:10; 1 Chron. 18:7; 2 Chron. 23:9; Song of Solomon 4:4; Jer. 51:11; Ezekiel 27:11), favor the rendering "shields." Though the quotation from (Jeremiah 51:11; literally, "fill ye the shields"), is not so satisfactory. The wealth of Zobah is, of course, illustrated by these shields of gold.
We can see from this, the vast wealth of Zoba. It would be extravagant to make shields of gold. Later we will find that Solomon had shields of gold, as well.
1 Chronicles 18:8 "Likewise from Tibhath, and from Chun, cities of Hadarezer, brought David very much brass, wherewith Solomon made the brasen sea, and the pillars, and the vessels of brass."
Tibhath, and ... Chun": Two unknown places. The names in Samuel are Betah and Berothai. Vulgate in Samuel, "Bete," but here "Thebath," obviously equivalent to Tibhath. "Chun" is doubtless corrupt. All the versions support "Berothai" (LXX, "chosen cities;" compare Hebrew, bārôth), except Arabic and Vulgate here.
Much brass. Copper (as Job 28:2), or bronze (an alloy of copper and tin, which was well known to the ancients). Samuel, "copper in abundance" (harbēh), an older form of expression.
Wherewith Solomon made ... Not in the Hebrew of Samuel, though LXX. Adds it. doubtless corrupt. All the versions support "Berothai" (LXX, "chosen cities."
Much brass. Copper (as Job 28:2), or bronze (an alloy of copper and tin, which was well known to the ancients).
Wherewith Solomon made ... Not in the Hebrew of Samuel, though LXX adds it.
It appears, this land had much gold and brass. Brass symbolizes judgement and was used in the Brasen Sea, just inside the temple. When a person looked into the sea of glass, he was symbolically judged.
1 Chronicles 18:9 "Now when Tou king of Hamath heard how David had smitten all the host of Hadarezer king of Zobah;"
"Now when Tou king of Hamath heard": Samuel, "Toi." The Hebrew letters answering to w and y are often confused in Manuscripts. Tō-ū is right; so LXX and Vulgate in Samuel; Syriac, "Thû';" Arabic, "Tû'u." The Syriac here has "Phûl king of the Antiochenes". The Arabic, "Phâwîl king of Antioch," an apparent allusion to Pul the Assyrian (1 Chron. 5:26). Professor Sayce believes he has read the name Tu-ve-es--that is, Toü--on the stones from Hamath, now in the British Museum.
1 Chronicles 18:10 "He sent Hadoram his son to king David, to inquire of his welfare, and to congratulate him, because he had fought against Hadarezer, and smitten him; (for Hadarezer had war with Tou;) and [with him] all manner of vessels of gold and silver and brass."
"Hadoram": In (2 Sam. 8:10), "Joram." Both these forms are probably Hebrew adaptations of the real name.
"To inquire of his welfare, and to congratulate him": R.V. to salute him, and to bless him (as Samuel).
"And with him all manner of vessels": Such informal tribute was an acknowledgment of David's suzerainty made in order to claim David's protection in war. Compare the action of Asa (1 Kings 15:18-19), and of Ahaz (2 Kings 16:7-8). In all three cases the policy was the same, i.e. to acknowledge a distant suzerain in order to gain the benefit of a valuable alliance, while losing the minimum of independence.
Hadoram is called Joram in another Scripture about this same event. It seems that Tou had indeed fought with Hadarezer. Tou had probably lost and had been paying tribute to him. His gifts to David were in appreciation for stopping the tyrant. These gifts were generous. This was a very wealthy land in the three metals: gold, silver, and brass.
1 Chronicles 18:11 "Them also king David dedicated unto the LORD, with the silver and the gold that he brought from all [these] nations; from Edom, and from Moab, and from the children of Ammon, and from the Philistines, and from Amalek."
David made a point to honor God for victories in battle by dedicating to God the gifts and spoils of "silver and gold" that he received from the nations he conquered. He was well aware that his success came from the hand of God.
(2 Sam. 8:12), adds new information.
When the temple was built by Solomon, it would take large amounts of gold, silver, and brass. David would use much of the wealth he received from these countries, to build the things of the temple. Of course, David would not build it, but his son. He would furnish much of the wealth for it however. There is a list of the lands that David spoiled in the verse above.
1 Chronicles 18:12 "Moreover Abishai the son of Zeruiah slew of the Edomites in the valley of salt eighteen thousand."
This detail give additional information to the account (in 2 Sam. 8:13), which emphasizes David's growing prestige. The heading over Psalm 60 recalls Joab's part in the battle. "Abishai" was David's cousin and Joab's brother (2:26).
We mentioned that the valley of salt is by the Salt Sea, or the Dead Sea. Abishai was in the service of David, when he did this act. The 18,000 would have come close to total destruction for them.
1 Chronicles 18:13 "And he put garrisons in Edom; and all the Edomites became David's servants. Thus the LORD preserved David whithersoever he went."
Or "prefects," (1 Chron. 18:6), in Edom. Samuel adds, "in all Edom he set garrisons," thus marking the complete subjugation of the country.
"Thus the Lord preserved David": (See 1 Chron. 18:6). David was victorious on all sides, north (1 Chron. 18:3-8), and south, east, and west (1 Chronicles).
"Whithersoever he went": Those who take God along with them wherever they go, may expect to prosper and be preserved in all places. And those are always under the eye of God that have God always in their eye.
Edom was no different, in that they paid tribute to David, as well. He put the garrisons and soldiers to watch over their activity, and to make sure they paid their taxes.
Verses 14-17 (see notes on 2 Sam. 8:15-18).
1 Chronicles 18:14 "So David reigned over all Israel, and executed judgment and justice among all his people."
David's internal administration and high officers of state.
"Executed": Was doing; a permanent state of things.
"Judgment and justice": Right and justice. The former is the quality, the latter the conduct which embodies it.
"Among. For, or unto.
This had been the work of the judges in old. Now, the king was also the one who meted out justice. Serious matters were brought before the king for judgement. David was a good king. He was fair in his judgements.
1 Chronicles 18:15 "And Joab the son of Zeruiah [was] over the host; and Jehoshaphat the son of Ahilud, recorder."
"Recorder": The word is of the same root with that in (1 Chron. 16:4), "to record." The exact duties and position of this officer are not stated in any one place, but may be gathered from (2 Sam. 8:16; 20:24; 1 Kings 4:3; 2 Kings 18:18, 37; 2 Chron. 34:8). From these notices, belonging to somewhat separate times, we may gather the dignity and responsibility and trust of the office which the recorder filled, altogether in excess of his duty as mere historical secretary.
Joab was over David's troops. The recorder was important, because the Hebrews were very careful to keep records. The Hebrews kept accurate historical records.
1 Chronicles 18:16 "And Zadok the son of Ahitub, and Abimelech the son of Abiathar, [were] the priests; and Shavsha was scribe;"
"Abimelech" could be identified with Ahimelech (2 Sam. 8:17). He is probably the grandson of another Ahimelech, the father of Abiathar (1 Sam. 23:6; 30:7).
Because the tabernacle and the Ark were
separated, God assigned one priest at each
location:
Zadok" served in Gibeon; "Abiathar" served in
Jerusalem. Abiathar had been the only priest to
escape the massacre of all the priests of Nob
conducted by King Saul (1 Sam. 22-11-23).
Later, he supported Adonijah, one of David's
sons, in his wrongful claim to the throne (1
Kings 1:7). For this, Solomon dismissed him as
a priest, thus fulfilling the prophecy that
none of the descendants of Eli would continue
to serve as priests (1 Sam. 2:27-36).
Zadok was priest at the same time as Abiathar. From this verse above, it seems that his son was the High Priest. The scribe was similar to a Secretary of State. They had the important job of copying Scriptures as well. Shavsha was more of a civil scribe in government.
1 Chronicles 18:17 "And Benaiah the son of Jehoiada [was] over the Cherethites and the Pelethites; and the sons of David [were] chief about the king."
"Benaiah" (compare 1 Chron. 11:22-25).
"The Cherethites and the Pelethites": David's bodyguard. The Cherethites were almost certainly Philistines (1 Sam. 30:14; Ezek. 25:16; Zeph. 2:5). The Pelethites were probably also Philistines (2 Sam. 15:18). Neither were heard of after the time of David unless the Carites of (2 Kings 11:4; R.V.), are the Cherethites. Foreign bodyguards are well known in history.
"Chief about the king": Literally, the chief at the king's hand. I.e. formed the executive to carry out his commands (compare Neh. 11:24).
In (2 Sam. 8:18; R.V.), David's sons are described as priests.
For "Cherethites" and "Pelethites" (see the note on 1 Kings 1:38-40).
The Cherethites and the Pelethites had been Philistines. David had conquered them and made them part of his guard. David had many sons by many wives and many sons by concubines possibly, that are not even mentioned. David's sons were princes.
1 Chronicles Chapter 18 Questions
1. In verse 1, David smote the _______________.
2. What town did he take?
3. Who were the continuing enemy of Israel?
4. Who had David defeated in his youth?
5. In verse 2, he smote _________.
6. What did David do with those he did not kill?
7. What were the gifts they gave David?
8. Who was king of Zoba, when David smote them?
9. How many horsemen did David take from him?
10. What did David do to the horses, except those for 100 chariots?
11. Where was Zoba?
12. Who came to help Zoba?
13. What happened to them?
14. Where did David put garrisons?
15. What did David take, that were on the servants?
16. Solomon made the Brasen Sea with what?
17. Why was Tou happy about David winning over Zoba?
18. Why did he send his son to David?
19. What gifts did he take to David?
20. David used much of this wealth for what?
21. How many did Abishai kill of the Edomites at the valley of salt?
22. Where is the valley of salt located?
23. What happened to the Edomites?
24. David executed _____________ and __________ among all his people.
25. Who was over the host?
26. Why was the recorder important?
27. Who were the priests?
28. The scribe was similar to the ____________ of ________.
29. Who were the Cherethites, and the Pelethites?
30. What were David's sons?
Verses 1-3: Located to the east of Israel, the people of Ammon" (the Moabites), descended from an incestuous relationship between Lot and his daughter (Gen. 19:30-38). At times, the Ammonites were Israel's enemy (see Judges). Just as in the case of Rehoboam (2 Chron. Chapter 10), the new king listened to advisors that steered him in the wrong direction. God's people must be careful about whose advice they take.
For verses 1-19 (see notes on 2 Sam. 10:1-19).
1 Chronicles 19:1 "Now it came to pass after this, that Nahash the king of the children of Ammon died, and his son reigned in his stead."
The same phrase as at (1 Chron. 18:1). It has no chronological significance (see note there). The conflict with Ammon, which has been glanced at in (1 Chron. 18:11), is now to be described at length (1 Chron. 19:1 to 20:3), and in connection there with the overthrow of Hadadezer (1 Chron. 18:3-8), is again related, with additional details.
"Nahash" means serpent. This could be a name, or a title for the king of the Ammonites. They, probably used this name to cause others to fear them. In (2 Samuel chapter 10 beginning with verse 1), we find a very similar account of the same event that is mentioned here.
Verses 2-5 (see the notes on 2 Sam. 10:2 and 10:4).
1 Chronicles 19:2 "And David said, I will show kindness unto Hanun the son of Nahash, because his father showed kindness to me. And David sent messengers to comfort him concerning his father. So the servants of David came into the land of the children of Ammon to Hanun, to comfort him."
"Because his father showed kindness to me": The instance of kindness here alluded to is not recorded. There may have been many opportunities and calls for it during David's persecuted life. And when the Ammonite king would feel a motive beyond any intrinsic goodness of heart to "show kindness" to the youth who was Saul's object of hatred. It is, however, very remarkable that we find a genuine kindliness towards David still cleaving to the succession of Ammonite kings, even after the events of this chapter (2 Samuel 17:27-29). Nothing else is known of this Hanun. Though here the name of an Ammonite king, we find it in (Neh. 3:13, 30), the name of two of those who helped repair the city. The Assyrian Inscriptions contain the name as that of a Philistine king, tributary to Tiglath-pileser.
The offer of condolence on the death of another leader is done even today. Sometimes, heads of state will go half-way around the world to another leader's funeral. This act of kindness from David was explained, for some favor the king had done for David in the past. David had to find help from many different people, when he was fleeing from Saul. David did not go himself, but sent his servants to carry his message of comfort from him to the king's children.
1 Chronicles 19:3 "But the princes of the children of Ammon said to Hanun, Thinkest thou that David doth honor thy father, that he hath sent comforters unto thee? are not his servants come unto thee for to search, and to overthrow, and to spy out the land?"
"Are not his servants come ... for to search, and to overthrow, and to spy out the land?" Literally, is it not for to search, that his servants are come unto thee? This is hardly an improvement on Samuel: "Is it not to search the city (Rabbath-Ammon, the capital), and to spy it out, and to overthrow it, that David hath sent his servants unto thee?" The Syriac and Arabic agree with Samuel in reading "city;" LXX and Vulgate, "land."
It seemed the children of Ammon were not as smart as their king who died. They were suspicious of David, and thought he would take advantage of their time of grief to overthrow them. They did not count David's servants as messengers of good will, but as spies.
Verses 4-5: In this culture, the beard was as symbol of manhood and respect. The ambassadors from David were deeply humiliated when they were "shaved", something David understood and compassionately addressed.
1 Chronicles 19:4 "Wherefore Hanun took David's servants, and shaved them, and cut off their garments in the midst hard by their buttocks, and sent them away."
"Shaved them": I.e., the half of their beards (Samuel).
"Hard by their buttocks": Literally, unto the extremities. The chronicler has substituted a more decorous term for the one which appears in Samuel.
"Cut off their garments": To look like captives (Isa. 20:4).
The shaving of these men was to humiliate them. It shamed them. It was a direct statement against their religion, and their customs. A man who had grown a beard had spent quite a long time in the process. This to them, was a great humiliation. They shamed them further by cutting off half their garment. In some societies, the beard is a symbol of standing in the community. This whole thing is a terrible insult.
1 Chronicles 19:5 "Then there went [certain], and told David how the men were served. And he sent to meet them: for the men were greatly ashamed. And the king said, Tarry at Jericho until your beards be grown, and [then] return."
"Ashamed". Not the usual term (bôsh), but a stronger word, confounded (niklam; properly, pricked, wounded; Compare Psalm 35:4 where it forms a climax to the other).
"Be grown": Sprout, or shoot (Judges 16:22, of Samson's hair).
"Jericho lay on their road to the capital.
They could quickly get a new garment to wear, but it would take some time for their beards to grow out. David gave them permission not to come into the camp, until their beards had grown out again. They probably, found a favorable home to dwell in at Jericho.
1 Chronicles 19:6 "And when the children of Ammon saw that they had made themselves odious to David, Hanun and the children of Ammon sent a thousand talents of silver to hire them chariots and horsemen out of Mesopotamia, and out of Syria-maachah, and out of Zobah."
There is no way of knowing what might have happened in this situation if the Ammonite king had gone to David, admitted his error, and asked for forgiveness. Instead, he "sent ... to hire" horses and soldiers from neighboring countries in order to prepare for war.
The word "odious" means dimness of sight. David had offered them friendship, now he could not even see them for his anger at what they had done to his men. (In 2 Samuel), where this is stated, the word "stank" is used in place of odious. They suddenly realized they had incited the anger of David and hired them mercenaries to fight for them against David. In this particular case, 3,000 shekels made up one talent, so we can quickly see this is a tremendous amount of money. It would total 3,000,000 shekels of silver. The names of the places they sent for soldiers vary a little, but that is not important here. This was such a foolish thing to do, and now, they will pay for it. In the parallel Scripture in (2 Sam. 10:6), we find they hired 32,000 men to fight for them.
1 Chronicles 19:7 "So they hired thirty and two thousand chariots, and the king of Maachah and his people; who came and pitched before Medeba. And the children of Ammon gathered themselves together from their cities, and came to battle."
The account which the chronicler has followed here did not state the relative strength of the contingents. Yet its estimate of the total number of the allied forces is in substantial accord with that of Samuel. The chronicler puts the total at 32,000 plus the Maachathite contingent. Samuel at 32,000 plus 1,000 Maachathites. The expression "32,000 chariots" (rèkeb), is not to be pressed. The writer wished to lay proper stress on the chariots and cavalry as the chief arm of the Aramean states, and at the same time to be as concise as possible. That he was not thinking of 32,000 chariots in the literal sense is clear.
(1) Because he must have known that an army would not consist of chariots only;
(2) In (1 Chron. 18:4), he had already assigned to the army of Zobah its natural proportions of chariots, cavalry, and infantry (compare 1 Chron. 19:18 below).
The present text of Samuel can hardly be right, as it makes the whole army consist of infantry (compare 2 Sam. 8:4). The great plains of Aram were a natural training ground for horsemen and charioteers.
"Who came and pitched before Medeba" (their camp). Another detail peculiar to the Chronicles. Medeba, the meeting place of the Aramean forces, lay southeast of Heshbon, on a site now known as Madibiya.
"And the children of Ammon gathered themselves": The muster of the Ammonites is not mentioned in Samuel.
They now felt confident that they could kill David and his men. Medeba is a few miles southeast of Heshbon. The only thing these Ammonites had not taken into consideration, was the God of David.
1 Chronicles 19:8 "And when David heard [of it], he sent Joab, and all the host of the mighty men."
"David ... sent Joab": Why in such a crisis did he not go himself? Perhaps because he could watch the gathering of the more serious storm described in (1 Chron. 19:16-19), better from Jerusalem.
Joab was the leader of David's army. The army that Joab led in this, was a much smaller group, but with the help of the LORD, they would defeat this mighty army the Ammonites had hired to fight them.
Verses 9-19: The "city" was the capital, Rabbah or Rabbath-ammon, the site of modern day Amman, Jordan. Joab laid siege to this city in the year after the events described here (20:1-3).
1 Chronicles 19:9 "And the children of Ammon came out, and put the battle in array before the gate of the city: and the kings that were come [were] by themselves in the field."
"Before the gate of the city": Literally, in the outlet of the city. Samuel has "in the outlet of the gate." The city appears to have been Medeba (1 Chron. 19:7).
"And the kings that were come": Samuel repeats the names: "And Aram-zobah and Rehob, and the men of Tôb and Maachah."
"Were": Rather, put the battle in array (to be supplied from the former sentence).
"In the field": In the open country, or plain (mîshôr) of Medeba (Joshua 13:9; 13:16), where there was room for the movements of cavalry and chariots.
It appears from this, that the troops of the Ammonites were separated from the troops they had hired to fight for them. The Ammonites remained close enough to their city, so they might run for safety to the city. The hired troops were a good way out in the field from the city.
1 Chronicles 19:10 "Now when Joab saw that the battle was set against him before and behind, he chose out of all the choice of Israel, and put [them] in array against the Syrians."
Literally, the front of the battle had become towards him, front and rear. The order of words is different in Samuel, and a preposition added ("on front and on rear"). The Ammonites lay in front of the city, their Aramean allies at some distance away, in the plain. For Joab to attack either with his entire army would have been to expose his rear to the assault of the other. He therefore divided his forces.
"The choice of Israel": Literally, the chosen or young warriors (singular collective), in Israel (i.e., in the Israelite army). These Joab himself led against the Arameans, as the most dangerous enemy, while he sent a detachment, under his brother Abishai, to cope with the Ammonites.
"Put them in array": Rather, set the battle in array, or drew up against (1 Chron. 19:17; 12:33). The same Hebrew phrase recurs (in 1 Chron. 19:11).
It seems that Joab was between the two groups of soldiers. The Syrians would have been the more skilled of the two armies Joab faced. Joab chose the most skilled of his men to go against the Syrians. Joab would lead the group of elite soldiers in battle against the Syrians.
1 Chronicles 19:11 "And the rest of the people he delivered unto the hand of Abishai his brother, and they set [themselves] in array against the children of Ammon."
Joab directed his brother Abishai, with a suitable detachment, to attack the Ammonites.
God was with them, and the LORD had put this plan into the heart of Joab. Abishai would attack the Ammonites, and Joab would attack the Syrians. This would keep one of the armies from attacking them from the rear, and getting them in a cross fire. Joab and Abishai would have their backs to each other. No one would slip up behind them.
1 Chronicles 19:12 "And he said, If the Syrians be too strong for me, then thou shalt help me: but if the children of Ammon be too strong for thee, then I will help thee."
Literally, If Aram prevail over me, thou shalt become to me for succor. The word "succor" here is tĕshû'āh, a less frequent synonym of yĕshû'āh, the term in Samuel and means to give assistance.
"I will help thee": Samuel, "I will march to succor thee." This verb is often rendered "to save," and the cognate noun, "salvation."
This way they could quickly tell which side needed more soldiers. Whichever one was winning their battle, could send additional soldiers to help the other one.
1 Chronicles 19:13 "Be of good courage, and let us behave ourselves valiantly for our people, and for the cities of our God: and let the LORD do [that which is] good in his sight."
The same verb was rendered "be strong" in (1 Chron. 19:12).
"Let us behave ourselves valiantly": The same verb again, in reflexive form. Thus, the whole runs literally: Be strong, and let us show ourselves strong!
"And let the Lord do": Literally, And Jehovah, the good in his own eyes may he do! The order in the Hebrew of Samuel is that of the Authorized Version here. The chronicler lays stress on the auspicious word "good." There is also emphasis on "Jehovah," as leaving the issue in His hands who is Lord of hosts and God of battles; and on the verb, expressive of a pious wish that right may not miscarry. Evidently the spirit which inspired the prayer, "Thy will be done," was not unknown to the warriors of the old theocracy.
This was Joab telling Abishai and all of the men to be of good courage, that God would help them. Joab was an unusually brave man, and it caused the men under his command to be courageous, as well. Joab says, "If the LORD wants us to win this battle, we will".
1 Chronicles 19:14 "So Joab and the people that [were] with him drew nigh before the Syrians unto the battle; and they fled before him."
Rather, against Aram; so Samuel, with the more classical construction. The preposition used here was rendered to meet (1 Chron. 12:17).
"Before the Syrians": Without fear for their own rear advanced against the Syrian front.
We must remember, the Syrians were hired soldiers. They did not have as good a reason to stand and fight as Joab and his men. The bravery portrayed in the attack of these few whom Joab led, caused the Syrians to fear and run for safety.
1 Chronicles 19:15 "And when the children of Ammon saw that the Syrians were fled, they likewise fled before Abishai his brother, and entered into the city. Then Joab came to Jerusalem."
Then Joab came to Jerusalem. This is equivalent to saying that, for what he deemed sufficient reasons, Joab did not stay to besiege the Ammonites in the city, within the wails of which they had taken refuge, nor to pursue the Syrians. Hence, we find these latter soon made bold to rally and to get additional aid.
The troops with Abishai had hardly begun to advance, when the Ammonites saw the Syrians running for their lives. The Ammonites ran for safety into their city. It appears that, Joab felt the battle was over, and went back to Jerusalem to proclaim the victory.
1 Chronicles 19:16 "And when the Syrians saw that they were put to the worse before Israel, they sent messengers, and drew forth the Syrians that [were] beyond the river: and Shophach the captain of the host of Hadarezer [went] before them."
"They sent messengers": Samuel, "Hadarezer sent and drew forth" literally, made to come out, i.e., to war (1 Chron. 20:1). The name "Hadarezer" (Hadadezer), is important, as helping us to identify this campaign with that of (1 Chron. 18:3-8).
"Beyond the river": The Euphrates, called Purât, Purâtu, by the Babylonians and Assyrians, Furât by the Arabs, and Ufrâtus by the ancient Persians. The name is derived from the Acadian Pura-nunu (great river). The Assyrian Purât, Hebrew Pĕrâth, is simply the word Pura with a feminine ending; so that this well-known name means "The River par excellence (compare Gen. 15:18; Isa. 8:7).
The use of this phrase, "beyond the river," to denote the position of the Eastern Arameans, shows that the narrative here borrowed by the chronicler was originally written in Palestine. The Syriac and Arabic add here, "and they came to Hîlâm." (So Samuel, see next verse).
Shophach. Samuel, "Shobach." The letters p and b are much alike in Hebrew. The Syriac has Sh'bûk. Shophach may be compared with the Arabic safaka, "to shed blood" (saffâk, a shedder of blood).
"Went before them": Commanded them. It thus appears that the suzerainty of Hadadezer was recognized by some Aramean States lying east of the Euphrates.
The Syrians, that Joab thought were defeated and would not be back, got additional help from the other Syrians. They were refortifying their troops to come against Israel again. They had retreated to get more help.
1 Chronicles 19:17 "And it was told David; and he gathered all Israel, and passed over Jordan, and came upon them, and set [the battle] in array against them. So when David had put the battle in array against the Syrians, they fought with him."
Samuel, "came to Hêlâm." The chronicler seems to have substituted an intelligible phrase for the name of an unknown locality. Professor Sayce has suggested to the writer that this mysterious Helam is no other than Aleppo, the Halman of the Assyrian monuments.
Upon them ... against them. literally, unto them ('alêhem). The Hebrew term, "to Helam" (Helâmah), contains the same consonants as this prepositional phrase, with one extra. Perhaps, however, the term Helâmah was understood as a common noun implying to their army (hayil, hêl, army).
So, when David had put the battle in array against the Syrians. Literally, and David set the battle, etc., a needless repetition of the last clause. Probably Samuel is right: "And Aram put the battle in array against David."
David had sent his army that was in ready before. Now he called for all the able soldiers to come to fight this enemy. It appears that David led his troops in this. It also appears, that he attacked the Syrians. The troops would probably fight more bravely with their king at the battlefront.
1 Chronicles 19:18 "But the Syrians fled before Israel; and David slew of the Syrians seven thousand [men which fought in] chariots, and forty thousand footmen, and killed Shophach the captain of the host."
"Killed ... seven thousand" (2 Samuel 10:18 erroneously has 700). This is apparently a discrepancy due to copyist error. "Footmen": This is likely more correct than "horsemen" in (2 Sam. 10:18).
See the notes on (2 Sam. 8:4-5; 10:18 and 1 Chron. 18:4). Assuming that all the passages are discussing the same campaign, the proper full figures are as follows: from the "Syrians" (Arameans), one thousand "chariots," seven thousand charioteers, and 20,000 footmen (soldiers), were captured. As well, 22,000 Aramean soldiers were killed. Thus, the 40,000 "horsemen" soldiers either captured or slain. The word "horsemen" (in 2 Sam. 10:18), is thus used imprecisely or may have been miscopied from the listing (in 2 Sam. 8:4).
This was a fierce battle, and we see that David and his men killed over 40,000 of the Syrians. The Syrians, who were not killed, fled for their lives. Shophach had been the general of the Syrian armies.
1 Chronicles 19:19 "And when the servants of Hadarezer saw that they were put to the worse before Israel, they made peace with David, and became his servants: neither would the Syrians help the children of Ammon any more."
Samuel is fuller and clearer: "And all the kings, servants of Hadarezer." The tributaries of Hadadezer now transferred their fealty to David.
"They made peace with David" Samuel, "with Israel."
"And became his servants". Literally, and served him. Samuel, "and served them." To the writer of Samuel, God's people is the main topic; to the chronicler, the divinely anointed king. The difference therefore, though slight, is characteristic.
"Neither would the Syrians' help": And Aram was not willing to come to the help of the sons of Ammon. Samuel, "And Aram feared to come to the help," etc.
The Syrians that fled, surrendered to David and became his servants. One of the agreements they made with David, was that they would not help the Ammonites against Israel anymore.
1 Chronicles Chapter 19 Questions
1. ___________ the king of the children of Ammon died.
2. What does "Nahash" mean?
3. Why did David want to show kindness to the children of Nahash?
4. What did the princes think of the men David sent?
5. What terrible thing did they do to David's servants?
6. What was the beard in some societies?
7. What did David tell them to do, to keep from being further embarrassed?
8. What does "odious" mean?
9. What word is used in 2 Samuel for odious?
10. When they realized that David was angry, what did they do?
11. How many shekels of silver did they send to pay them?
12. How many chariots did they hire?
13. When David heard of this army, who did he send to fight them?
14. Where did the children of Ammon set up for battle?
15. Where were the hired soldiers set up to fight?
16. What did Joab do, when he realized he was between the two armies?
17. Who would go against the Syrians?
18. Who led the troops against the Ammonites?
19. What advantage would this be to the Israelites?
20. What encouragement did Joab give the men?
21. What happened, when Joab and his men attacked Syria?
22. Where did the Ammonites retreat to?
23. When the Syrians got out of danger, what did they do?
24. What did David do, when he heard this?
25. How many Syrians did David and his men kill?
26. What did the servants that did not die in battle, do?
In verses 1-8: David's wars. Though the Lord will severely correct the sins of his believing people, he will not leave them in the hands of their enemies. His assistance will overcome all advantages of number and strength of those that defy his Israel. All that trust in Christ, shall be made more than conquerors through him that loves them.
Verses 1-3: (See notes on 2 Sam. 11:1; 12:29-31). The chronicler was not inspired by God to mention David's sin with Bath-sheba and subsequent sins (recorded in 2 Sam. 11:2 - 12:23). The adultery and murder occurred at this time, while David stayed in Jerusalem instead of going to battle. The story was likely omitted because the book was written to focus on God's permanent interest in His people, Israel, and the perpetuity of David's kingdom.
Fuller details of this campaign can be found (in 2 Sam. 12:26-31). For David's treatment of the Ammonites (see the note on 2 Sam. 12:31).
1 Chronicles 20:1 "And it came to pass, that after the year was expired, at the time that kings go out [to battle], Joab led forth the power of the army, and wasted the country of the children of Ammon, and came and besieged Rabbah. But David tarried at Jerusalem. And Joab smote Rabbah, and destroyed it."
"After the year was expired ... David tarried at Jerusalem;" (2 Sam. 11:2 - 12:25). Kings often went to war in the spring because the weather was more favorable and the men had more time after harvesting their crops.
It appears that the army that was besieged in the city was never destroyed in the last lesson. David had led the army against the Syrians and defeated them, but the Ammonites had not been destroyed. A year had passed and in the spring, the army led by Joab, attacked the Ammonites who were scattered throughout the country side. Then Joab attacked Rabbah. It appears, there was victory over the city as well.
1 Chronicles 20:2 "And David took the crown of their king from off his head, and found it to weigh a talent of gold, and [there were] precious stones in it; and it was set upon David's head: and he brought also exceeding much spoil out of the city."
"The crown of their king": Or, "of Milcom" or "Moloch," their god. The Hebrew: malkâm, "their Melech" (i.e., king), occurs in this sense (Zeph. 1:5; compare Amos 5:26). The same title is applied by the prophets to Jehovah (Isa. 6:5; 44:6), "Jahweh, the king [melech] of Israel" (compare Zeph. 3:15, and John 1:49; 12:15; 2 Sam. 12:12; Psalms 5:2; 89:18; Isa. 8:21; and Jer. 10:10). The LXX here has "Molchom, their king"; Vulgate, "Melchom"; Arabic, "Malcha, their god;" all confirming our rendering.
"A talent of gold": The Arabic Version says one hundred pounds. Modern scholars consider the "talent of gold" as about one hundred and twenty five pounds troy. If the weight was anything like this, the crown was obviously more suited for the head of a big idol than of a man.
"And there were precious stones in it": Samuel includes their weight in the talent.
"And it was set (Hebrew, became), upon David's head": Vulgate, "he made himself a crown out of it." This may be the meaning; or else the weighty mass of gold and jewels may have been held over the king's head by his attendants on the occasion of its capture.
"Exceeding much spoil": Compare the continual boast of the Assyrian conquerors: "spoils without number I carried off."
We know from the last lesson; these people were wealthy. They had sent 3,000,000 shekels of silver to hire soldiers to fight for them. A talent is speaking of 125 pounds. It is also too heavy for a person to wear on his head. I would think that several of his men held it on his head. The crown was probably on a statue, or idol, of some kind. The main message here, is that there was great wealth in this city which David and his men took as spoil.
1 Chronicles 20:3 "And he brought out the people that [were] in it, and cut [them] with saws, and with harrows of iron, and with axes. Even so dealt David with all the cities of the children of Ammon. And David and all the people returned to Jerusalem."
Better, "And the people that were in it he brought out, and sawed with the saw, and with the iron threshing drags (Isa. 41:15), and with the axes."
"Sawed": The Hebrew is an old word, only found here. Samuel reads, by change of one letter, "set them in," or "among," the saws, etc.
"With the axes": So Samuel. Our Hebrew text repeats the word "saw" in the plural, owing to a scribe's error. The two words differ by a single letter. Samuel adds, "and made them pass through the brick-kiln," or "Moloch's fire" (2 Kings 23:10).
"Even so dealt David": Literally, and so David used to do. These cruelties were enacted again at the taking of every Ammonite city. There needs no attempt to palliate such revolting savagery; but according to the ideas of that age it was only a glorious revenge. As David treated Ammon, so would the Ammonites have treated Israel, had the victory been theirs. Compare their behavior to the Gileadites (Amos 1:13); and also the atrocities of Assyrian conquerors (Hosea 10:14); and of the Babylonians (Psalm 137:7-9).
The Ammonites were so cruel themselves, is possibly the reason for the cruelty of David here. They brutally killed these people is enough to say about this. The Ammonites had caused their own children to be killed by walking through the fire in sacrifice to their false god.
Verses 4-8: Several differences between the account here and that of (2 Sam. 21:15-22), can be observed:
(1) In 2 Samuel, the place of battle is listed as Gob, rather the "Gezer";
(2) In 2 Samuel, the slain giant's son was Saph, rather the "Sippai";
(3) "Goliath's" slain "brother, Lahmi" (verse 5), is unnamed in the account in 2 Samuel;
(4) Abishai's slaying of the giant Ishbi-benob goes unnoticed in the chronicler's record.
However, the differences are minimal:
(1) Gob was located close to Gezer; therefore, the later author of Chronicles may simply have used the more familiar name, particularly Saph and Sippai are mere variants;
(2) The latter two problems are simply cases of each author's own particular selection of the details on which he wished comment. The two accounts are supplementary, not contradictory.
The chronicler chose not to write of some of the darker days in David's reign especially the revolt of David's son Absalom, for the same reason the iniquity of the king with Bath-sheba was left out.
1 Chronicles 20:4 "And it came to pass after this, that there arose war at Gezer with the Philistines; at which time Sibbechai the Hushathite slew Sippai, [that was] of the children of the giant: and they were subdued."
Compare notes on (1 Chron. 18:1; 19:1). The chronicler has omitted, whether by accident or design, the account with which (in 2 Sam. 21:15-17), this fragmentary section begins, and which tells how David was all but slain by the giant Ishbi-benob.
"There arose war": Literally, there stood, a unique phrase, which perhaps originated in a misreading of that which appears (in 2 Sam. 21:18), "there became again."
"Gezer": Samuel, "Gob," an unknown place. Each word (spelling Gôb fully), has three consonants in Hebrew, of which the first is common to both, and the other two are similar enough to make corruption easy. For "Gezer," (see Joshua 16:3). The Syriac and Arabic here read "Gaza"; but Gezer (so LXX. and Vulgate), seems right.
"Sibbechai the Hushathite" (see 1 Chron. 11:29; 27:11).
"Sippai": Samuel, "Saph."
"Of the children of the giant": Render, Sippai, of the offspring; a special term, yĕlîdê (see Num. 13:22; Joshua 15:14), of the Rephaites. "Rapha" was doubtless the collective tribal designation of the gigantic Rephaim (Gen. 14:5).
"And they were subdued" (added by chronicler).
Gezer in other places, is spoken of as Gob, and in another place as Gath. It was located about 18 miles northeast of Jerusalem. The Philistines were constantly an enemy. Sibbechai was a prominent family of Judah, the Zarhites. Sippai was from the family of giants. He was a Philistine. Sippai is the same as Saph. The message here is that Sibbechai killed Sippai.
1 Chronicles 20:5 "And there was war again with the Philistines; and Elhanan the son of Jair slew Lahmi the brother of Goliath the Gittite, whose spear staff [was] like a weaver's beam."
The parallel account in (2 Sam. 21:18-20), confirms that this was "the brother of Goliath." For the story of the battle between David and Goliath (see 1 Sam. 17:32-57; see the note on 1 Sam. 17:50).
The giant Goliath, was a huge man, but it took only one stone from the sling of David to topple him. The fact that a man of great stature gets in a battle with a small man, does not necessarily mean the giant will win. We see Elhanan killing the brother of Goliath here. We may assume he was great in size as well. The strength of Almighty God in David and in Elhanan, was what killed the giants. A small man full of the LORD, had great power. Physical strength is not what wins battles. It is not the size of the man in the battle, but the size of the heart in the man that wins.
1 Chronicles 20:6 "And yet again there was war at Gath, where was a man of [great] stature, whose fingers and toes [were] four and twenty, six [on each hand], and six [on each foot]: and he also was the son of the giant."
"Man of great stature": Samuel has a slightly different form.
"Whose fingers": The Authorized Version here agrees with the Hebrew text of Samuel. The Hebrew text of Chronicles is abridged: "And his digits six and six - twenty and four."
"Was the son of the giant": Was born to the Rephaite: i.e., the clan so named.
Not only was he unnatural, with his 24 fingers and toes, but was possibly clumsy as well. Great size makes it difficult to move around very quickly. He was frightening to look at, but not very agile in battle.
1 Chronicles 20:7 "But when he defied Israel, Jonathan the son of Shimea David's brother slew him."
"Jonathan" (see 1 Sam. 13:3, 32; 1 Chron. 27:32; compare also 1 Chron. 2:13), where it is probable that" nephew" should be read for "uncle". It is to be noticed that the name of this child of the giant, of twelve fingers and twelve toes, is not mentioned. We are not compelled, therefore, to regard it as remarkable that he of the fifth verse should not be named.
Jonathan was the nephew of David and probably had heard many times how David had slain the giant. This probably gave him the courage to come against the giant. This giant defied Israel as Goliath had done, and David's nephew, Jonathan, killed him.
1 Chronicles 20:8 "These were born unto the giant in Gath; and they fell by the hand of David, and by the hand of his servants."
Again "giant" is the Heb. "Rapha." The meaning is that these belonged to a branch of the Rephaim which was settled in Gath (see the note on 2 Sam. 21:15-22).
The giant, and all 4 of his sons, were slain by David and those who served David. Jonathan was mentioned in particular, as killing one of them. We do not know whether David actually killed any of the sons, or whether his men did it. Either way, it would be credited to David.
1 Chronicles Chapter 20 Questions
1. How much time elapsed from the last lesson to the time of this lesson?
2. Who had defeated the Syrians?
3. What time of year was this speaking of?
4. Who smote Rabbah?
5. How much did the king of Ammon's crown weigh?
6. How many pounds is that?
7. Whose head was it placed on?
8. David and his men brought __________ spoil out of the city.
9. What terrible death was inflicted upon the people?
10. What terrible thing had these Ammonites done to their own children?
11. There arose war at Gezer with the ______________.
12. Who did Sibbechai kill?
13. What are some other names for Gezer?
14. Where was it located?
15. What family was Sibbechai from?
16. Sippai was from what family?
17. Sippai was the same as _________.
18. Who slew Lahmi?
19. Verse 5, says Lahmi was whom?
20. Goliath was toppled by what?
21. How many fingers and toes did the giant, in verse 6, have?
22. Who killed the giant in verse 7?
23. The family of the giant fell by whom?
For (21:1-27), see the explanation of this section (in the notes on 2 Sam. 24:1-25).
Verses 1-8: This was not the first time the people of Israel had been numbered (Num. chapters 1, 2 and 26), the purpose of the earlier censuses was to ascertain the number of men who could fight for Israel. Despite Joab's warnings, David went ahead with the census. Recounting David's failure shows how this good king responded through repentance.
1 Chronicles 21:1 "And Satan stood up against Israel, and provoked David to number Israel."
"Satan ... provoked" (2 Sam. 24:1), reports that "the anger of the Lord burned against Israel," and this "incited" David to take the census. This apparent discrepancy is resolved by understanding that God sovereignly and permissively uses Satan to achieve His purposes. God uses Satan to judge sinners (Mark 4:15; 2 Cor. 4:4), to refine saints (Job 1:8 - 2:10; Luke 22:31-32), to discipline those in the church (1 Cor. 5:1-5; 1 Tim. 1:20), and to further purify obedient believers (2 Cor. 12:7-10). Neither God nor Satan forced David to sin (James 1:13-15), but God allowed Satan to tempt David and he chose to sin. The sin surfaced his proud heart and God dealt with him for it.
"Number Israel": David's census brought tragedy because, unlike the census in Moses' time (Num. Chapters 1 and 2), which God had commanded, this census by David was to gratify his pride in the great strength of his army and consequent military power. He was also putting more trust in his forces than in his God. He was taking credit for his victories by the building of his great army. This angered God, who moved Satan to bring the sin to a head.
There is approximately a 20 year gap (between chapter 20 and 21:1, ca. 995-975 B.C.).
When "Satan ... provoked David" to take a census, he did not force David. Rather, he tempted David. David's numbering of the people was a sin of pride (Prov. 6:16-19). It was an attempt on his part to total up his accomplishments, which smacked of ownership. These were not David's people; they were the Lord's people.
See the note (on 2 Sam. 24:1).
The following is a statement about the same thing.
2 Samuel 24:1 "And again the anger of the LORD was kindled against Israel, and he moved David against them to say, Go, number Israel and Judah."
It appears, the sin in the lives of the people of Israel had brought on this attack. The temptation to number them came to David, and he succumbed to the temptation. This is the first time in the Old Testament to see the name Satan.
1 Chronicles 21:2 "And David said to Joab and to the rulers of the people, Go, number Israel from Beer-sheba even to Dan; and bring the number of them to me, that I may know [it]."
"And to the rulers (captains) of the people": Omitted in Samuel, which reads, "Joab, the captain of the host, who was with him." The "captains of the host" are, however, associated in the work of the census with Joab (2 Sam. 24:4). The fact that Joab and his staff were called to take the census seems to prove that it was of a military character.
"Go": Plural.
"Number"": Enroll, or register (sifrû). A different word (mānāh), is used in (1 Chron. 21:1), and in the parallel place. Samuel has, "Run over, I pray, all the tribes of Israel from Dan to Beersheba," using the very word (shût), which, in the prologue of Job (1 Chron. 1:7; 2:2), Satan uses of his own wanderings over the earth.
"From Beer-sheba even to Dan": As if the party were to proceed from south to north (see 1 Chronicles 21:4). The reverse order is usual (see Judges 20:1; 1 Sam. 3:20).
This numbering was not ordered by the LORD. Perhaps David wanted them numbered, to see if everyone was paying their taxes. He could have wanted them numbered to see how large an army he could put together. The reason does not matter. This will greatly displease the LORD. Joab was in control of his army, so he headed up the census taking.
Verses 3-4: "Be a cause of trespass to Israel": Joab knew David was operating on a sinful motive, but the king's arrogance led him to ignore the warning.
1 Chronicles 21:3 "And Joab answered, The LORD make his people a hundred times so many more as they [be]: but, my lord the king, [are] they not all my lord's servants? why then doth my lord require this thing? why will he be a cause of trespass to Israel?"
Joab asked David a probing question: "why will he be a cause of trespass to Israel?" Unfortunately, David did not reconsider his actions. Sad indeed is the leader who has gathered good people to point out faults and potential error and then ignores their counsel.
It appears from this, that David counted all the people as his servants. Joab tried to persuade David not to do this. He was afraid it would anger the LORD, and cause Him to punish Israel. He was telling David it did not matter how many they were, they all were his servants. This was one time David should have listened to Joab. The sad thing was that many times the king would sin, and all the people suffered the punishment.
1 Chronicles 21:4 "Nevertheless the king's word prevailed against Joab. Wherefore Joab departed, and went throughout all Israel, and came to Jerusalem."
"Joab departed": "Went out", from the king's presence (Samuel). The chronicler omits the account of the route of Joab and his party, as described in (2 Sam. 24:4-8). They crossed Jordan, and went to Aroer, Jazer, Gilead, and Dan; then round to Zidon, "the fortress of Tyre, and all the cities of the Hivite and Canaanite, and came out at the nageb of Judah, to Beer-sheba." The business occupied nine months and twenty days; and the fact that the generalissimo of David's forces and his chief officers found leisure for the undertaking indicates a time of settled peace. The census, therefore, belongs to the later years of the reign.
Even though Joab did not want to do this, he had to obey the orders of his king. We read (in 2 Samuel chapter 24), that it took nine months and twenty days to take the census.
1 Chronicles 21:5 "And Joab gave the sum of the number of the people unto David. And all [they of] Israel were a thousand thousand and a hundred thousand men that drew sword: and Judah [was] four hundred threescore and ten thousand men that drew sword."
"All they of Israel ... thousand thousand and a hundred thousand men": (2 Sam. 24:9), reports 800,000 and 500,000 respectively. For the resolution of this discrepancy (see the note on 2 Sam. 24:9).
This is saying there were 1,100,000 men of Israel who drew the sword and 470,000 men of Judah who drew sword. This is a different figure than the count (in 2 Samuel chapter 24). We will not belabor that here. The main thing is he numbered them, and God did not want him to do it.
1 Chronicles 21:6 "But Levi and Benjamin counted he not among them: for the king's word was abominable to Joab."
"But Levi and Benjamin counted he not". Levites were not soldiers (verse 5), and were not numbered in the Mosaic census (Num. 1:47-55). Benjamin had already been numbered (7:6-11), and the register preserved in the archives of that tribe. From the course followed in the census (2 Sam. 24:4-8), it appears Judah and Benjamin were last to be visited. Before the census could be finished in Judah and begin in Benjamin, David recognized his sin and called for it to stop (compare 24:7).
There is no reason given for Joab not numbering Benjamin, or Levi, except that he was totally opposed to the census. Levi was not counted, probably because their men did not go to war, or pay taxes. The only thing I can think of about Benjamin, is the fact that he had been reduced to a very small number. These are just suppositions, not fact.
1 Chronicles 21:7 "And God was displeased with this thing; therefore he smote Israel."
"He smote Israel": David's sin dramatically affected the entire kingdom in experiencing God's wrath.
We know that David's conscience had gripped him so greatly, that he began to grieve at the sin he had committed. We read earlier that God was already angry with the people was why he allowed David to be tempted in this way. The punishment of a king comes on the people who are his subjects, as well as the king.
1 Chronicles 21:8 "And David said unto God, I have sinned greatly, because I have done this thing: but now, I beseech thee, do away the iniquity of thy servant; for I have done very foolishly."
When David came to his senses about his sin, God spoke to him through the seer ("prophet"), "Gad". Sin keeps people from hearing the voice of God; repentance restores communication with God.
David immediately repented and asked God to remove the sin. We are not certain whether some punishment had already begun upon the people, or not. We do know David was greatly grieved.
1 Chronicles 21:9 "And the LORD spake unto Gad, David's seer, saying,"
"And the Lord (Jehovah), spake unto Gad": Samuel, "And David arose in the morning. Now a word of Jehovah had come to Gad the prophet, a seer of David, saying: "This appears to be more original than our text.
"David's seer": Better, a seer of David's, for the same title is applied to Heman (1 Chron. 25:5). For Gad (see 1 Sam. 22:5, and 1 Chron. 29:29). From the latter passage it has been inferred that it was Gad who wrote the original record of the census.
1 Chronicles 21:10 "Go and tell David, saying, Thus saith the LORD, I offer thee three [things]: choose thee one of them, that I may do [it] unto thee."
As king, David's actions had repercussions for all of Israel: his obedience to God brought Israel victory and prosperity; his disobedience brought suffering. When given a choice about his punishment, David humbly entrusted himself to "the hand of the Lord rather than human enemies.
David's seer is also called the prophet, Gad. The LORD always cares for His people. He heard the cry for forgiveness from David, and now sends the prophet with a message to him. The LORD will give David the option of three different punishments he could take. He will definitely be punished for this, but he will choose which punishment.
1 Chronicles 21:11 "So Gad came to David, and said unto him, Thus saith the LORD, Choose thee"
"And said unto him": Samuel has the pleonastic, "And told him, and said," etc.
"Thus saith the Lord, Choose thee": Not in Samuel, which has instead a direct question: "Shall there come to thee seven years' famine in thy land?" Our "choose" (take), is a word of later use in Hebrew. The Syriac gives the same term (qabbél).
1 Chronicles 21:12 "Either three years' famine; or three months to be destroyed before thy foes, while that the sword of thine enemies overtaketh [thee]; or else three days the sword of the LORD, even the pestilence, in the land, and the angel of the LORD destroying throughout all the coasts of Israel. Now therefore advise thyself what word I shall bring again to him that sent me."
"Three years" here is correct; "7 years" (in 2 Sam. 24:13), is most likely a copyist's error, since it seems 3 years, 3 months, 3 days is the intent.
(See the note on 2 Sam. 24:13).
Any of the three would be terrible to bear. It appears since David was trying to find the number of subjects he had, as if they were his possession, the LORD will take some of the people in either punishment. David must decide which would be the less painful. This would be a difficult choice to make. Perhaps he would prefer the one that would be over the fastest. It would also place himself into the hands of the LORD, rather than their enemies around them.
Verses 13-17: Sometimes God will suspend His judgment when serious confession is made. David's confession saved Israel (Psalms 51:1; 130:4, 7).
1 Chronicles 21:13 "And David said unto Gad, I am in a great strait: let me fall now into the hand of the LORD; for very great [are] his mercies: but let me not fall into the hand of man."
Almost identical with Samuel. "Let me fall" looks like an improvement of Samuel, "Let us fall." The word "very" (not in Samuel), is perhaps an accidental repetition from the Hebrew of I am in a great strait.
"Let me not fall": Samuel has a beseeching form of the same verb. David confesses inability to choose. So much only is clear to him, that it is better to be dependent on the compassion of God than of man; and thus, by implication he decides against the second alternative, leaving the rest to God. Famine, sword, and pestilence were each regarded as Divine visitations. But the last especially so, because of the apparent suddenness of its outbreak and the mysterious nature of its operation.
1 Chronicles 21:14 "So the LORD sent pestilence upon Israel: and there fell of Israel seventy thousand men."
This sentence is followed in the parallel place by "from the morning even to the time appointed." It has been suggested that "the time appointed" may mean the time of the evening sacrifice, and that God shortened thus the three days to a short one day. There seems nothing sufficient to support the suggestion, unless it might lie in the "repenting" of the Lord, and his "staying" of the angel's hand, in verse 15.
Even in the face of the punishment which David knew he deserved, he still wanted whatever punishment was to come to be inflicted by the LORD. He knew the LORD was full of mercy. As bad as the loss of the 70,000 men was, it was probably less than they would have had from war, or famine. This was soon over.
1 Chronicles 21:15 "And God sent an angel unto Jerusalem to destroy it: and as he was destroying, the LORD beheld, and he repented him of the evil, and said to the angel that destroyed, It is enough, stay now thine hand. And the angel of the LORD stood by the threshing floor of Ornan the Jebusite."
"Ornan": This is a Hebrew name. He is called Araunah in (2 Sam. 24:18), a Jebusite or Canaanite equivalent. He had been converted to worship the true God.
For the Lord's repentance (see the note on 1 Sam. 15:11).
"Ornan" is rendered Araunah.
God sent a destroying angel to perform the punishment on the people. He was so displeased with David, and in fact, all Israel that He was about to allow the angel to destroy Jerusalem. God's wrath subsided, and He changed His mind about destroying Jerusalem. God started the killing by the angel, and now, He stops it. Jerusalem is the city of God. This was His place of fellowship with mankind. The angel was between heaven and earth. I believe the threshing floor of Ornan was the point at which the destruction stopped.
1 Chronicles 21:16 "And David lifted up his eyes, and saw the angel of the LORD stand between the earth and the heaven, having a drawn sword in his hand stretched out over Jerusalem. Then David and the elders [of Israel, who were] clothed in sackcloth, fell upon their faces."
"The angel" with the "drawn sword" made it clear that the plague in "Israel" was a divine judgment for sin (Num. 22:23).
This additional detail does not appear in the Hebrew of (2 Sam. Chapter 24). The "angel of the Lord" was the executioner poised to destroy Jerusalem, whose menacing destruction was halted (verse 27), because David and the leaders repented as indicated by the "sackcloth" and falling "on their faces."
We have discussed before that sackcloth was a sign of great mourning. When David's spiritual eyes were opened, and he saw the angel with the drawn sword over Jerusalem, he and the elders fell on their faces before their LORD.
1 Chronicles 21:17 "And David said unto God, [Is it] not I [that] commanded the people to be numbered? even I it is that have sinned and done evil indeed; but [as for] these sheep, what have they done? Let thine hand, I pray thee, O LORD my God, be on me, and on my father's house; but not on thy people, that they should be plagued."
(See the note on 2 Sam. 24:17).
David takes total responsibility for the sin of numbering the people. He speaks to God, and asks Him to remove the punishment from the people for the sin he, himself, had committed. David is willing to take whatever punishment God has for him, but pleads for his subjects.
1 Chronicles 21:18 "Then the angel of the LORD commanded Gad to say to David, that David should go up, and set up an altar unto the LORD in the threshing floor of Ornan the Jebusite."
David purchased "the threshing floor of Ornan" so he could offer sacrifices and repent in worship. The site was Mount Moriah, the place where Abraham had prepared to sacrifice Isaac (Gen. 22:2). Solomon, David's son, built a permanent temple for God at this very site (2 Chron. 3:1).
This is where Abraham had taken Isaac to sacrifice him to the LORD. We also know that God stayed his hand, and did not allow him to do this. This is supposed to be the spot where Abraham met Melchizedek and gave him a tithe. This would later be in the area of the temple. This particular site was a very special place. God wants David to build an altar in this spot where so many wonderful meetings with God and man had been previously made.
1 Chronicles 21:19 "And David went up at the saying of Gad, which he spake in the name of the LORD."
Samuel, "according to." The difference is only that of the "one tittle," or small projection, of a letter, mentioned (in Matthew 5:18).
"Which he spake in the name of the Lord": Samuel reads, "as the Lord commanded." The variation is merely verbal.
David immediately obeyed the LORD. He knew that Gad was bringing him God's message.
Verses 20-21: This additional detail does not appear in the Hebrew of (2 Samuel chapter 24). "Threshing wheat" was done by spreading the grain out on a high level area and driving back and forth over it with a heavy sled and rollers pulled by oxen. One would drive the oxen while others raked the chaff away from the kernels.
1 Chronicles 21:20 "And Ornan turned back, and saw the angel; and his four sons with him hid themselves. Now Ornan was threshing wheat."
"And saw the angel; and his four sons with him hid themselves": (were hiding). There can be little doubt that this is corrupt, and that the text of Samuel is right, "And Araunah looked up, and saw the king and his servants passing by him." The LXX here has "Ornan turned, and saw the king". The Vulgate, "when Ornan had looked up". The Hebrew words for "returned" and "looked up," "angel" and "king," are similar enough to be easily confused in an ill-written or failed manuscript.
"Now Ornan was threshing wheat": This clause does not harmonize with the preceding statement, but its genuineness is made probable by the fact that Ornan was in his threshing floor at the time. Moreover, the LXX adds to (2 Sam. 24:15), "And David chose for himself the death; and it was the days of wheat harvest."
The fear of the LORD had gripped Ornan. He and his sons were aware of the judgement of God on the people for the sin of David and they were afraid they would be killed too, so they hid.
1 Chronicles 21:21 "And as David came to Ornan, Ornan looked and saw David, and went out of the threshing floor, and bowed himself to David with [his] face to the ground."
This is wanting in Samuel. The corruption of the previous verse made some such statement necessary here. The rest of the verse nearly corresponds with (2 Sam. 24:20).
Ornan recognized his king, and he came to find what he wanted. It was a custom to bow to the king.
1 Chronicles 21:22 "Then David said to Ornan, Grant me the place of [this] threshing floor, that I may build an altar therein unto the LORD: thou shalt grant it me for the full price: that the plague may be stayed from the people."
Literally: Pray give me the place of the threshing floor. Samuel, "And Araunah said Why is my lord the king come to his servant? And David said, To purchase from thee the threshing floor, to build," etc.
"Grant it me for the full price": Literally, At a full price give it me. These words are not in Samuel. (Compare Gen. 23:9), Abraham's purchase of the Cave of Machpelah. The recollection of that narrative may have caused the modification of the present. The last clause is word for word as in Samuel.
David had immediately come to buy the threshing floor, where God had told him to build an altar. David did not want Ornan to give it to him. He wanted to pay full price to Ornan for the threshing floor. He explained to Ornan the purpose of his desire for the threshing floor, was to build an altar to the LORD there. He also, expresses the urgency of the matter by telling him this was to stop the plague.
1 Chronicles 21:23 "And Ornan said unto David, Take [it] to thee, and let my lord the king do [that which is] good in his eyes: lo, I give [thee] the oxen [also] for burnt offerings, and the threshing instruments for wood, and the wheat for the meat offering; I give it all."
"Take it to thee": (compare Gen. 23:11).
"Let my lord the king do": Samuel, "offer." In the Hebrew only one letter is different; and the word "do" may have the meaning "offer," as in Greek (compare Exodus 29:38).
"I give thee": Not in Samuel; an exegetical addition.
"For burnt offerings": For the burnt offerings. Samuel has the singular.
"The threshing instruments": Or drags (1Chron. 20:3), a different word. (See Isa. 41:15; 2 Sam. 24:22), the only other places where this word (môraq), occurs. Samuel adds, "And the instruments (yokes), of the oxen."
"For wood": For the wood (Gen. 22:7).
"And the wheat for the meat offering": Not in Samuel, but probably part of the oldest text of this narrative.
"I give it all": The whole I have given. Samuel (Hebrew), "The whole hath Araunah given, O king to the king." The rest of (2 Sam. 24:23), is here omitted; "And Araunah said unto the king, The Lord thy God accept thee."
Ornan was concerned about the plague, also. He was willing to give the threshing floor to David for the purpose of putting up an altar there. He was even willing to give him the oxen for the sacrifice, as well.
Verses 24-25: David understood that true worship was giving God something costly rather than "buy it for the full price ... without cost". Thus, he would only pay "full price." Often people give God their tired moments and the pennies they have left after spending their salaries on themselves. True worship is sacrifice, not table scraps and leftovers.
1 Chronicles 21:24 "And king David said to Ornan, Nay; but I will verily buy it for the full price: for I will not take [that] which [is] thine for the LORD, nor offer burnt offerings without cost."
Samuel simply, "At a price" (different word). The next clause does not appear in Samuel, but may well be original.
"Nor offer burnt offerings without cost": So Samuel: "Nor will I offer to the Lord my God burnt offerings without cost." It was of the essence of sacrifice to surrender something valued in order to win from God a greater good.
1 Chronicles 21:25 "So David gave to Ornan for the place six hundred shekels of gold by weight."
"Gave ... six hundred shekels": The 50 shekels reported (in 2 Sam. 24:24), was for the instruments and oxen alone, while the price here includes the whole property, Mt. Moriah, on which the future temple stood. The threshing floor of Ornan is today believed to be the very flat rock under the Moslem mosque, the Dome of the Rock, inside the temple ground in Jerusalem.
(See the note on 2 Sam. 24:24).
It would not have been an offering from David, if the expense of the offering had been paid for by Ornan. David wanted this offering to be his. It must cost him his own money for the offering to be his. David wanted to pay, and must pay for this offering to be from him. This shekel was a half-ounce of gold. This means that David paid him 300 ounces of gold for the whole thing. We can see this was a large amount to pay.
Verses 26-27: God signaled His acceptance of David's sacrifice "by fire upon the altar of burnt offering". Because David was truly repentant of his sin, God also commanded the angel of death to "put up his sword again into the sheath".
1 Chronicles 21:26 "And David built there an altar unto the LORD, and offered burnt offerings and peace offerings, and called upon the LORD; and he answered him from heaven by fire upon the altar of burnt offering."
Word for word as in Samuel.
"And called upon the Lord": Not in Samuel, where the narrative ends with the words, "And the Lord was entreated for the land, and the plague was stayed from Israel."
"From heaven by fire": (with the fire from the heavens). The Divine inauguration of the new altar and place of sacrifice (see Lev. 9:24; 1 Kings 18:24; 18:38); and Elijah's sacrifice (2 Chron. 7:1); and also a sign that David's prayer was heard.
This answering by fire would have been similar to the fire that came from heaven in Elijah's day. The burnt and peace offering were accepted of God. This probably, means that fire from heaven came and consumed the burnt offering.
1 Chronicles 21:27 "And the LORD commanded the angel; and he put up his sword again into the sheath thereof."
It seems hardly fair to call this verse a "figurative or poetical expression for the cessation of the plague." In (1 Chron. 21:16), David sees the angel with drawn sword; and the older text (2 Sam. 24:16-17), equally makes the angel a "real concrete being," and not a "personification," as Reuss will have it.
Sheath (nādān), a word only found here. A very similar term is applied to the body as the sheath of the soul in (Dan. 7:15); viz., the Aramaic, nidneh, which should, perhaps, be read here.
1 Chron. 21:28 to 22:1. These concluding remarks are not read in Samuel, but the writer, no doubt, found some basis for them in his special source. They tell us how it was that Oman's threshing floor became recognized as a permanent sanctuary, and the site ordained for the future Temple. They thus form a transition to the account of David's preparations for the building (1 Chronicles 22:2-19).
This is an unusual saying. Perhaps even David saw the angel put up his sword that had been drawn for destruction, into his sheath. The plague is stayed.
Verses 28-30: This also is new data not included (in 2 Sam. Chapter 24).
1 Chronicles 21:28 "At that time when David saw that the LORD had answered him in the threshing floor of Ornan the Jebusite, then he sacrificed there."
The use of Ornan's threshing floor as a place of sacrifice was continued from the time of the cessation of the pestilence. The words "then he sacrificed there" refer to this fact. The answer by fire from heaven (1 Chron. 21:26), was an unmistakable intimation of the Divine will that it should be so (compare also Joshua 5:15).
1 Chronicles 21:29 "For the tabernacle of the LORD, which Moses made in the wilderness, and the altar of the burnt offering, [were] at that season in the high place at Gibeon."
'High place ... Gibeon": The Ark of the Covenant resided at Jerusalem in a tent (1 Chron. Chapter 15), awaiting the building of the temple on Ornan's threshing floor, while the Mosaic tabernacle and altar remained in Gibeon until the temple was completed (1 Kings 8:4).
(See the note on 2 Sam. 16:37-42).
The temple will be built on this sight many years later by Solomon, David's son. This would be the place of sacrifice, as long as David lived. God had met with David, showing him where he wanted to meet with him.
1 Chronicles 21:30 "But David could not go before it to inquire of God: for he was afraid because of the sword of the angel of the LORD."
"The sword" (compare 21:12, 16, and 27). David continued to remain at the threshing floor and offer sacrifices because the Lord had appeared to him there (2 Chron. 3:1), and thus hallowed the place. And because he feared a menacing angel at Gibeon, the center of worship.
This is speaking of David not going to Gibeon. God had shown David where He wanted him to sacrifice.
1 Chronicles Chapter 21 Questions
1. Who stood up against Israel?
2. What did David do, that was displeasing to God?
3. Why did David want the people numbered?
4. Who was to lead the numbering?
5. How did he feel about the numbering?
6. What did he say to David about the numbering?
7. How long did it take for the census?
8. How many men of Israel did they count of the age to go to war?
9. How many men of Judah did they count?
10. Why did he not count the Levites, or the Benjamites?
11. How did God show his displeasure?
12. In verse 8, what did David say to God?
13. Who was David's seer?
14. What was another name for him, besides seer?
15. What offer of punishment did God make to David?
16. Why do you suppose David chose the one he did?
17. How many people died from the punishment of the LORD?
18. Who did God send to Jerusalem?
19. What does verse 15 say that God did to stop Him from letting the angel destroy Jerusalem?
20. When David lifted up his eyes, what did he see?
21. What did David and the elders do when David saw this?
22. How were David and the elders dressed?
23. In verse 17, who did David blame for this?
24. What did the angel of the LORD tell Gad to tell David?
25. What other things had happened at this particular spot?
26. What did David do, when Gad gave him the message?
27. What did Ornan do, when he saw David?
28. Why would David not take the place as a gift from Ornan?
29. How much did David pay Ornan?
30. How did David know his offering was accepted of God?
31. What would Solomon build here later on?
32. How long will David sacrifice here?
Verses 1-19: David gives 3 charges to:
(1) The workmen (verses 2-5);
(2) Solomon (verses 6-16); and
(3) The leaders (verses 17-19).
1 Chronicles 22:1 "Then David said, This [is] the house of the LORD God, and this [is] the altar of the burnt offering for Israel."
"House": The land David had just purchased (21:22-30), he dedicated for the Jerusalem temple to be built by Solomon (verse 6; 28:9-10).
David felt that God had chosen this place for the temple to be built. David knew in his heart that this place was acceptable unto the LORD.
1 Chronicles 22:2 "And David commanded to gather together the strangers that [were] in the land of Israel; and he set masons to hew wrought stones to build the house of God."
"Strangers": These were non-Israelite artisans made up of descendants of the Canaanites (2 Chron. 8:7-10), and war captives (2 Chron. 2:7), for whom the Mosaic legislation provided compassion and protection (compare Exodus 22:21; 23:9; Lev. 19:33; Deut. 24:14-15), and from whom service was exacted. Only here were the laborers called "foreigners" (compare 1 Kings 5:13-18).
Even though God would not allow David to build the temple, he felt in his heart, that he wanted to prepare as much of the material as he could to have it ready when it was needed. These masons were people who were foreigners who had come into the country to work. There was to be no sound of a hammer in the temple, so everything must be prepared ahead and brought there.
1 Chronicles 22:3 "And David prepared iron in abundance for the nails for the doors of the gates, and for the joinings; and brass in abundance without weight;"
"Iron ... brass": David would have acquired the iron technology from the Philistines (1 Sam. 13:19-21), and the bronze would have come from spoils of war (compare 18:8).
The brass had been taken in battle, as we read in a previous lesson.
1 Chronicles 18:8: "Likewise from Tibhath, and from Chun, cities of Hadarezer, brought David very much brass, wherewith Solomon made the brasen sea, and the pillars, and the vessels of brass."
Even the gates would be assembled and brought in.
1 Chronicles 22:4 "Also cedar trees in abundance: for the Zidonians and they of Tyre brought much cedar wood to David."
"Cedar": This came from Lebanon, the heavily wooded and mountainous country north of Israel, and was provided by the residents of Sidon and Tyre, most likely under the leadership of David's friend, King Hiram (compare 14:1; 1 Kings 5:1).
We know that the king had given David cedar to build him a house. He had even sent workmen to build David's house. They had much cedar for building, and David had grain they needed. This cedar wood was brought into Israel by water.
1 Chronicles 22:5 "And David said, Solomon my son [is] young and tender, and the house [that is] to be builded for the LORD [must be] exceeding magnificent, of fame and of glory throughout all countries: I will [therefore] now make preparation for it. So David prepared abundantly before his death."
The magnificent and complex challenge of building such a monumental edifice with all its elements required an experienced leader for preparation.
"Magnificent": David understood that the temple needed to reflect on earth something of God's heavenly majesty, so he devoted himself to the collection of the plans and materials, tapping the vast amount of spoils from people he had conquered and cities he had sacked (verses 14-16).
"David had a great desire to build a "house for the Lord" (2 Sam. 7:2; 1 Chron. 17:1-2), but his task had been securing the kingdom through many wars and much bloodshed. Therefore, the privilege of erecting the temple would be given to "Solomon" ("Peaceable"), his "son". Who would rule in a time of rest and peace (verses 7-9). David was not allowed to build the temple; however, he made careful "preparation for it" (28:11-19; 29:1-9). And he admonished Solomon (verse 11; 28:9-10; 20-21), and the elders of Israel (verses 17-19; 28:1-8), to see to its construction.
Rather than being jealous of his son for being chosen to build a Temple for God, something David had longed with all his heart to do (17:1), David helped "Solomon" plan and gather supplies, determined to leave a legacy that would honor the Lord. David did not chastise Solomon for being "young and inexperienced", but supported his son in the work.
Much of the material used for the temple would be gathered by David, before his death. This temple must be the most beautiful of anything on the earth, because it will be God's house in the midst of His people. Solomon was thought to be about 12 years old, when he took the throne. This may account for David speaking of him being young and tender. His reign would last for 40 years. David felt that his age would help him in making better choices about the material for the temple. David had wanted to build the temple himself, but God would not allow him to. He did not tell him not to gather material to be used in the temple however.
Verses 6-13: David prepared his successor to carry on God's work. This is a wonderful picture of discipleship in every respect. David focused his attention on two important points: the construction of the building and the character of the builder. Like any good disciple, David spent most of his time on the builder.
From (verses 6-16), David's careful instruction to Solomon for the building which David could not do because he had killed so many in his battles (verse 8; compare 1 Kings 5:3).
1 Chronicles 22:6 "Then he called for Solomon his son, and charged him to build a house for the LORD God of Israel."
"To be brought before him.
"And charged him to build a house for the Lord God of Israel": Which charge was given a little before his death, after he had made great preparations for this work, as appears from (1 Chron. 22:5).
David knew that it was Solomon that He had called to build the house of the LORD. David is just like so many fathers here, who try to pass the knowledge they have accumulated over to their sons. David wanted to help with the temple any way he could, and he called Solomon to him, to remind him that he was to build the temple.
1 Chronicles 22:7 "And David said to Solomon, My son, as for me, it was in my mind to build an house unto the name of the LORD my God:"
When brought into his presence.
"My son, as for me, it was in my mind to build a house unto the name of the Lord my God": He was disposed and inclined to it, and was once determined upon it (see 2 Sam. 7:2).
Verses 8-10: David reflects on the covenant God had made with him (2 Sam. chapter 7; 1 Chron. Chapter 17), which included:
(1) The divine mandate that Solomon build the temple and
(2) Overtones of the messianic reign.
1 Chronicles 22:8 "But the word of the LORD came to me, saying, Thou hast shed blood abundantly, and hast made great wars: thou shalt not build a house unto my name, because thou hast shed much blood upon the earth in my sight."
The word of prophecy, as the Targum, by the mouth of Nathan the prophet.
"Saying": As follows, which though not expressed in the book of Samuel before referred to, is here recorded by divine inspiration.
"Thou hast shed blood abundantly": Kimchi thinks this refers to the blood of Uriah, and those gallant men that were slain with him, and to the priests slain by the order of Saul. Which David was the occasion of, or accidental cause of (1 Sam. 22:22), and to many good men among the Gentiles. Though it was the intention of the Lord to consume the wicked among them that they might not prevail over Israel.
"And hast made great wars": With the Philistines, Moabites, etc.
Solomon was to build the temple, because he was a man of peace. David had been a bloody king. He had been involved in many wars. God had blessed him greatly in the winning of the wars. God however, would have David's son, Solomon, to build the temple. This particular reason for David not building the temple is given just in Chronicles.
1 Chronicles 22:9 "Behold, a son shall be born to thee, who shall be a man of rest; and I will give him rest from all his enemies round about: for his name shall be Solomon, and I will give peace and quietness unto Israel in his days."
For this was said to David before the birth of Solomon (see 2 Samuel 7:12).
"Who shall be a man of rest, and I will give him rest from all his enemies round about": And so should be at leisure for such a work, and his people enjoy great prosperity and riches, and so be capable of contributing largely and liberally to it.
"For his name shall be Solomon": Which signifies peace, and is one of the six persons that had their names given them before they were born, as the Jews observe.
"And I will give peace and quietness unto Israel in his days": And so a proper time to begin and carry on such a work; of the fulfilment of this prophecy (see 1 Kings 4:24).
This son would be David's by Bath-sheba. Solomon was also, given the name of Jedidiah by Nathan, the prophet. "Solomon" means peaceable. His reign would be of world renown. He would be the wisest and the wealthiest of all earthly kings. The temple he built for God, would be the talk of the known world. He would be able to do this, because he would have peace in the land.
1 Chronicles 22:10 "He shall build a house for my name; and he shall be my son, and I [will be] his father; and I will establish the throne of his kingdom over Israel for ever."
For the worship of God, and for his honor and glory
"And he shall be my son, and I will be his father" (see 2 Sam. 7:13), and which is applied to Christ (Heb. 1:5).
"And I will establish the throne of his kingdom over Israel forever": That is, for a long time in his posterity. And which will have its fulfilment in Christ, his antitype, in the utmost sense of the expression, whose kingdom is an everlasting kingdom, and his throne for ever and ever (Luke 1:32).
For Solomon and the unconditional Davidic covenant (see the note on 2 Samuel 7:12-16).
The temple he built would be to the glory of God, and would not be glorifying man. This temple would be a magnificent house for the Ark of the Covenant. When Solomon built this temple, he was in right standing with God. God accepted the temple and His presence was in the Most Holy Place. To be called a son of God is a very high honor. Jesus made it possible for all believers to be sons of God.
Verses 11-13: David's "charge" to Solomon is followed by invoking God's blessing upon him. His concern that Solomon should have godly "wisdom" soon came to fruition. For when "God" asked Solomon what he might want God to grant him, Solomon asked "the Lord" simply to bless him with wisdom (1 Kings 3:5-12).
David's spiritual charge to Solomon resembles the lord's exhortation to Joshua (Joshua 1:6-9). Solomon asked God for and received the very "discretion and understanding" his father, David, desired for him (1 Kings 3:3-14; 2 Chron. 1:7-12). He learned the value of such spiritual counsel and passed it on (in Eccl. 12:1, 13).
1 Chronicles 22:11 "Now, my son, the LORD be with thee; and prosper thou, and build the house of the LORD thy God, as he hath said of thee."
Or "shall be with thee", as some; and if it be as a prayer, it was no doubt a prayer of faith. The Targum is, "may the Word of the Lord be thine help:"
"And prosper thee": May success attend thee.
"And build the house of the Lord thy God, as he hath said of thee": Foretold he should, and therefore would assist him to do it, which was an encouragement to go about it.
This verse is the beginning of the charge that David gave Solomon concerning the temple. This was not David's oldest son. It was the son that God chose for this honor. It is as if David was speaking a blessing on Solomon, as well as a charge. All of the things that David was having prepared for the building of the temple would need someone to see that it was carried out. Solomon would be the one to see to it for David.
1 Chronicles 22:12 "Only the LORD give thee wisdom and understanding, and give thee charge concerning Israel, that thou mayest keep the law of the LORD thy God."
To manage and conduct an affair of such importance, as well as to govern the people, as follows.
"And give thee charge concerning Israel": Or, when he gives, commits the charge of them to thee, sets thee king over them.
"That thou mayest keep the law of the Lord thy God": Have wisdom and understanding to do that, and make that the rule of all thine actions, private and public, in thine own house, in the house of God, and in all things relative to that, and in the government of the nation.
Solomon would need the wisdom that only God could give him for the tremendous undertaking. We know that Solomon received the greatest wisdom that any person on the earth ever had, until his time. It was a gift from God. God never calls anyone to complete a task for Him, unless He equips him to complete the task. David was fully aware of the importance of keeping the law of the LORD. He could not impress upon Solomon enough to keep the law of the LORD God.
1 Chronicles 22:13 "Then shalt thou prosper, if thou takest heed to fulfil the statutes and judgments which the LORD charged Moses with concerning Israel: be strong, and of good courage; dread not, nor be dismayed."
(See 1 Kings 2:2), where the same things are said as here: which shows that this was spoken by David a little before his death.
For a similar call to "courage" (see the note on (Joshua 1:6-9).
God had promised Abraham and all of his descendants the blessings of God, as long as they kept the laws and commandments of God. If they did not keep the commandments, they would be cursed as greatly, as they could have been blessed. The law was given to Moses for the people on their way to the Promised Land. God loved Israel and wanted to bless them. He is a just God and could not bless them, if they did not keep His commandments.
Verses 14-16: Although David's ultimate goal would not be accomplished in his lifetime, ("I have prepared for the house of the LORD" (22:7), he dedicated his final years to ensuring that the temple would be built to the glory of God (2 Sam. 7:1-2; 1 Kings 8:17). David teaches every Christian to dream beyond the span of his or her life, leaving a legacy that will live on after death.
1 Chronicles 22:14 "Now, behold, in my trouble I have prepared for the house of the LORD a hundred thousand talents of gold, and a thousand thousand talents of silver; and of brass and iron without weight; for it is in abundance: timber also and stone have I prepared; and thou mayest add thereto."
"Prepared ... hundred thousand talents of gold": Assuming a talent weighed about 75 pounds, this would be approximately 3,750 tons, a staggering amount of gold.
"And a thousand thousand talents of silver": This would be approximately 37,500 tons of silver.
(See the note on 29:3-4).
This value does not even estimate the bronze, or any of the other precious things. David was an extremely wealthy man, but Solomon was even wealthier. In fact, Solomon would be the richest man who ever lived.
1 Chronicles 22:15 "Moreover [there are] workmen with thee in abundance, hewers and workers of stone and timber, and all manner of cunning men for every manner of work."
All the strangers in the land being gathered by the order of David (1 Chron. 22:2), who were skilled in all manner of work, as follows.
"Hewers and workers of stone and timber": Masons and carpenters.
"And all manner of cunning men for every manner of work": Joiners, carvers, etc.
These workmen were there for the purpose of building with the stones and with the cedar. These had been sent by Hiram to help.
2 Samuel 5:11 "And Hiram king of Tyre sent messengers to David, and cedar trees, and carpenters, and masons: and they built David a house."
1 Chronicles 22:16 "Of the gold, the silver, and the brass, and the iron, [there is] no number. Arise [therefore], and be doing, and the LORD be with thee."
That is, the cunning artificers were skillful to work in each of these, some in gold and silver, others in brass and iron.
"There is no number": Either of the workmen, or of these materials; which yet must be restrained to the brass and iron, for the gold and silver are numbered, but not the brass and iron (1 Chron. 22:14).
"Arise therefore, and be doing": Not that he should set about and begin the building the temple directly; but as soon as he could after he came to the throne, and not neglect and delay it.
"And the Lord be with thee": As in (1 Chron. 22:11), and here, as there. The Targum is, "may the Word of the Lord be thy help."
This is the end of the commission that David gave Solomon, his son. He says, "You have what you need for the job, now get started".
Verses 17-19: David revealed his heart as he brought together "all the princes of Israel" and exhorted them to support Solomon in seeking the Lord and accomplishing the goal. After 40 years on the throne, David knew that Solomon would not be sufficient to accomplish this task in his own strength.
Knowing that Solomon was young and inexperienced (22:5), and that he could not undertake this colossal project alone, David wisely enlisted the loyalty and help of his leaders to transfer their allegiance to Solomon who would carry out the divine will and the last wishes of his father. The Lord undertook to make Solomon the wisest man on earth (compare 1 Kings 3:3-14).
1 Chronicles 22:17 "David also commanded all the princes of Israel to help Solomon his son, [saying],"
His courtiers and nobles that were about him.
"To help Solomon his son": By their advice, and with their purses, should he need them, and by overlooking the workmen, directing and encouraging them.
"Saying": As follows.
David's sons were jealous of Solomon, and probably would not have helped with this work, had their father not told them to. This was not just speaking to David's sons, but to all the leaders in Israel.
Verses 18-19: David left his son Solomon with a land at "rest." Now it would be up to Solomon to live well in this time of rest. The faithful of God do well to follow David's advice to Solomon: "Now set your heart and your soul to seek the LORD your God". Regrettably, even when God grants His people peace, they often take their eyes off of Him and begin to drift away.
1 Chronicles 22:18 "[Is] not the LORD your God with you? and hath he [not] given you rest on every side? for he hath given the inhabitants of the land into mine hand; and the land is subdued before the LORD, and before his people."
Blessing them with wealth and riches.
"And hath he not given you rest on every side?" from all enemies within and without; so that they had peace and quietness, and leisure to attend the service he recommended to them.
"For he hath given the inhabitants of the land into my hand": Meaning the rest of the Canaanites, who before were unsubdued, as even the Jebusites in Jerusalem.
"And the land is subdued before the Lord, and before his people": And the extent of it carried to its utmost bounds, as God had promised.
It had been about 900 years since the promise of peace and prosperity had been given these Israelites. David (the beloved of God), had the privilege to tell them that peace was here. They had conquered their enemies, and now they could live in peace.
1 Chronicles 22:19 "Now set your heart and your soul to seek the LORD your God; arise therefore, and build ye the sanctuary of the LORD God, to bring the ark of the covenant of the LORD, and the holy vessels of God, into the house that is to be built to the name of the LORD."
His honor and glory, most sincerely and cordially, and to the utmost of their power.
"Arise ye, and build ye the sanctuary of the Lord God": Assist therein, and encourage the work as much as they were able, without delay.
"To bring the Ark of the covenant of the Lord": Which was now in a tent of David's erecting and pitching.
"And the holy vessels of God": Which were in the tabernacle at Gibeon.
"Into the house that is to be built to the name of the Lord": That so they might be together, and made use of; which in times past had been separated, and much neglected.
David's greatest desire was that these people would build the temple, and worship God in the temple. He reminded them that their blessings were conditional on their keeping God's commandments. The Ark symbolized the presence of God with His people Israel. David's desire that this permanent house they would build for the LORD would be a permanent connection for them with the LORD. He knew that was what the LORD wanted if the people would just do it.
1 Chronicles Chapter 22 Questions
1. In verse 1, what did David say about this spot where the threshing floor had been?
2. Who were the strangers in verse 2?
3. Why was David having the stones hewed?
4. What were the nails made of?
5. Where did the cedar come from?
6. What did David say about Solomon that makes us think he was very young?
7. What did David say the house of the LORD must be?
8. How long did Solomon reign?
9. What did David charge Solomon to do?
10. Why had God not allowed David to build the temple?
11. Solomon shall be a man of _________.
12. What does "Solomon" mean?
13. Solomon would be the __________ and the __________ of all earthly kings.
14. The temple Solomon builds will be to the glory of _____.
15. ________ made it possible for all Christians to be sons of God.
16. What was David speaking about with Solomon, besides giving him a charge?
17. Where did Solomon's wisdom come from?
18. What did David warn Solomon to do?
19. How could Israel be blessed?
20. How much gold had David prepared for the temple?
21. How much silver did he give for the temple?
22. How much does a talent weigh?
23. What king had sent workers skilled in these things to help?
24. Who did David command to help Solomon?
25. How long had it been, since the original promise had been given of peace in their promised land?
26. What was the temple to be built to house?
27. What were their blessings dependent upon?
28. What did the Ark symbolize?
Verses 23:1 - 27:4: This labor-intensive project needed more than building materials. David marshaled his human resources and announced their division of labor as follows:
(1) The Levites 23:1-32);
(2) The priests (24:1-31);
(3) The singers (25:1-31);
(4) The gatekeepers (26:1-19);
(5) The administrators (26:20-32);
(6) The army (27:1-24); and
(7) The leaders (27:25-34).
Remember, the original readers of Chronicles were the Jews, who returned from exile in Babylon and were rebuilding the destroyed temple. This would remind them of what their fathers' sin forfeited and how inferior their new temple was.
1 Chronicles 23:1 "So when David was old and full of days, he made Solomon his son king over Israel."
The description here of David as "old and full of days" is a sign of honor and places him among the ranks of other Old Testament men of faith, including Abraham (Gen. 25:8), and Moses (Deut. 34:7). The account does not elaborate on the coronation of Solomon as "king over Israel" or the attempts to seize the throne from him (1 Kings Chapters 1 and 2), but on the building of the temple by all Israel. A fuller account of Solomon's coronation is recorded (in Chapters 28 and 29).
For fuller narrative of Solomon's coronation and the attempts to seize his throne (see Chapters 28, and 29; 1 Kings 1:1 - 2:9; also see the note on 29:22).
Generally speaking, a king remains king, until he dies. David anointed his son, Solomon, king while he was still alive. He did this so there would be no question which of his sons was to reign in his stead. It was actually God who had chosen Solomon to be king. David was king over all twelve tribes of Israel, and so would Solomon be.
1 Chronicles 23:2 "And he gathered together all the princes of Israel, with the priests and the Levites."
Ordered them to be assembled, partly to acquaint them with his will and pleasure, that Solomon should succeed him in the kingdom. And partly to settle the order of the work and service of the temple; and therefore, these were convened.
"With the priests and Levites": To assign to them their respective places and offices.
These princes were all of David's sons. They included all of the heads of families as well. The Levites were all in the service of the LORD in some capacity or other.
Verses 3-5: David wanted to be sure that there was a system in place to accomplish everything God had in store for Israel. This numbering of the Levites was intended to help organize "the work" of the temple. It followed the guidelines given by Moses (Num. 4:1-3). Jesus, from the tribe of Judah, not Levi, became both the ultimate High Priest and the ultimate sacrifice (Heb. 7:11-14, 28).
1 Chronicles 23:3 "Now the Levites were numbered from the age of thirty years and upward: and their number by their polls, man by man, was thirty and eight thousand."
"Thirty years and upward": (Num. 4:3), established the age of recognized priests from 30 to 50 years of age. A 5 year apprenticeship began at 25 (Num. 8:24), and in some cases 20 (1 Chron. 23:24, 27). This number, 38,000, is 4 times greater than the early census in Moses' time (Num. Chapters 4 and 26).
The Levites did not begin to serve the LORD, until they were thirty years old. This was, possibly, the reason they were not counted until they became this age. There was not much reason to count the Levitical tribe, because they did not go to war and they were not required to pay taxes.
1 Chronicles 23:4 "Of which, twenty and four thousand [were] to set forward the work of the house of the LORD; and six thousand [were] officers and judges:"
"Set forward": The duties of these Levites are discussed (in 1 Chron. Chapter 24).
"Officers and judges": This particular function is covered (in 1 Chron. 26:20-32).
We see that these 24,000 men were to supervise the work on the temple. We see 6,000 were officers and judges.
1 Chronicles 23:5 "Moreover four thousand [were] porters; and four thousand praised the LORD with the instruments which I made, [said David], to praise [therewith]."
"Porters" (1 Chron. 26-1:19), gives information on them.
"Praise" (1 Chron. Chapter 25), identifies and describes these musicians.
"Which I made": David, a gifted musician was not only the maker, but the inventor of musical instruments (Amos 6:5).
The porters were keepers of the doors. They were stationed day and night to guard the doors. Earlier in these lessons, we got into the importance of the praise and worship conducted in the music and singing.
1 Chronicles 23:6 "And David divided them into courses among the sons of Levi, [namely], Gershon, Kohath, and Merari."
"Courses": The Levites were divided among the 3 groups with distinct duties, just as they were in Moses' day (Num. 3:14-37), and in Ezra's day (1 Chron. 6:16-30). The family of Gershon (23:7-11), Kohath (23:12-20), and Merari (23:21-23), are each discussed.
All Levites were in the service of the LORD. Each family had their uniqueness. Kohath was the father of the priests and high priests. Merari was more associated with the musical ministry. The descendants of Gershon were keepers of the treasury in the time of David.
1 Chronicles 23:7 "Of the Gershonites [were], Laadan, and Shimei."
(Chronicles 23:7-11), give the names of nine Gershomite houses, or guilds. David's "courses" of Levites were formed according to the natural divisions already existing. I.e., they coincided with the father-houses. They were doubtless twenty-four in number, like those of their brethren the musicians (1 Chron. 25:31), and like the priestly classes (1 Chron. 24:4). So states Josephus.
"Laadan, and Shimei" (see 1 Chron. 6:2), where the two principal branches of the Gershonites are called "Libni" and Shimei. "Laadan" is hardly the same as Libni, but a branch prominent in the time of David.
1 Chronicles 23:8 "The sons of Laadan; the chief [was] Jehiel, and Zetham, and Joel, three."
Not his immediate sons, but some that descended from him. These are named in two groups: viz., first, the three mentioned in this verse. Secondly, the three named in (1 Chron. 23:9), and called "sons of Shimei." This Shimei is not the same as the Shimei of (1 Chron. 23:7), whose sub-divisions are not given till (1 Chron. 23:10).
1 Chronicles 23:9 "The sons of Shimei; Shelomith, and Haziel, and Haran, three. These [were] the chief of the fathers of Laadan."
Not him that was the son of Gershon, but a descendant of Laadan, his son, as Kimchi observes.
"Shelomith, and Haziel, and Haran, these were the chief of the fathers of Laadan; of the families that sprang from him.
1 Chronicles 23:10 "And the sons of Shimei [were], Jahath, Zina, and Jeush, and Beriah. These four [were] the sons of Shimei."
The son of Gershon, and brother of Laadan, according to Kimchi, which seems right.
"Were Jahath, Zina, and Jeush, and Beriah; these four were the sons of Shimei; descendants of his in the times of David.
1 Chronicles 23:11 "And Jahath was the chief, and Zizah the second: but Jeush and Beriah had not many sons; therefore they were in one reckoning, according to [their] father's house."
The prince and head of a family.
"And Ziza the second; the same with Zina in (1 Chron. 23:10), and is there read Ziza in the Septuagint and Vulgate Latin versions.
"But Jeush and Beriah had not many sons; so as to constitute distinct families.
"Therefore they were in one reckoning, according to their father's house; made one family with their brethren.
The verses above are the genealogy of Gershon.
1 Chronicles 23:12 "The sons of Kohath; Amram, Izhar, Hebron, and Uzziel, four."
The second son of Levi.
"Amram, Izhar, Hebron, and Uzziel, four (see Exodus 6:18).
The Amram mentioned here, was the father of Moses, Aaron, and Miriam.
1 Chronicles 23:13 "The sons of Amram; Aaron and Moses: and Aaron was separated, that he should sanctify the most holy things, he and his sons for ever, to burn incense before the LORD, to minister unto him, and to bless in his name for ever."
A son of Kohath (1 Chron. 23:2).
"And Aaron was separated; from the children of Israel (Exodus 28:1).
"That he should sanctify the most holy things, he and his sons for ever": By a holy use of them, and keeping them from all unholy and profane uses. And this they were to do as long as the Aaronic priesthood lasted.
"To burn incense before the Lord": In the holy place, on the altar of incense; which none but priests descended from Aaron might do.
"To minister unto him": Both at the altar of burnt offering and of incense; and the High Priest in the Holy of Holies.
"And to bless his name for ever, or "in his name"; that is, the people in his name (see Num. 6:23).
Aaron was the first High Priest. His family would be the priests and High Priests in the service of the LORD. The priest burnt incense before the LORD. We have already mentioned that this symbolizes the prayers of the saints. Basically, he represented the people to God and God to the people. Moses we know was specially chosen of God to be the deliverer of Israel. He was the one whom God decided to give His law through.
1 Chronicles 23:14 "Now [concerning] Moses the man of God, his sons were named of the tribe of Levi."
Once again, various genealogies are recorded to remind the people of Israel of their spiritual heritage.
The term "man of God" stresses the nature of the relationship between God and His servant: he is God's man. The term is often used also to designate a prophet (see the note on 1 Sam. 9:6-11). The description of Moses as "the man of God" should give readers pause as they contemplate what God might say of them.
"The man of God" was used five times in speaking of Moses. Moses was chosen of God before birth, to lead the people of Israel out of bondage, and to the Promised Land. His relationship with God was on a one to one relationship. He was of the tribe of Levi, but his sons were not priests.
1 Chronicles 23:15 "The sons of Moses [were], Gershom, and Eliezer."
(See Exodus 18:3).
These two sons were born to Moses and Zipporah, while Moses was in exile.
1 Chronicles 23:16 "Of the sons of Gershom, Shebuel [was] the chief."
"Chief": Hebrew, head. The statement that "Shebuel was the chief" implies that Gershom had other sons not mentioned here, as being reckoned members of the clan the sons of Gershom. Shebuel is called Shubael in (1 Chron. 24:20).
1 Chronicles 23:17 "And the sons of Eliezer [were], Rehabiah the chief. And Eliezer had none other sons; but the sons of Rehabiah were very many."
The word "were" (became), ought not to be in italics in the text, as it is expressed in the Hebrew.
"The chief": (head), means founder and eponym of the clan the sons of Rehabiah.
"And Eliezer had none other sons": Literally, And there became not to Eliezer any sons, and the sons of Rehabiah had multiplied exceedingly (unto height 1 Chron. 22:5). The clan Rehabiah was very populous.
"Thus (1 Chron. 23:16-17), the descendants of Moses were comprised in two father-houses, or clans, viz., Shebuel and Rehabiah.
1 Chronicles 23:18 "Of the sons of Izhar; Shelomith the chief."
Another son of Kohath, the son of Levi (1 Chron. 23:12).
"Shelomith the chief": The principal descendant of Izhar at this time.
1 Chronicles 23:19 "Of the sons of Hebron; Jeriah the first, Amariah the second, Jahaziel the third, and Jekameam the fourth."
A third son of Kohath (1 Chron. 23:12).
"Jeriah the first, Amariah the second, Jahaziel the third, and Jekameam the fourth": Of the sons of Uzziel; another son of Kohath (1 Chron. 23:12).
"Micah the first, Jesiah the second": The sons of Merari, Mahli and Mushi (Exodus 6:19).
"The sons of Mahli, Eleazar and Kish (of whom see 1 Chron. 24:28).
1 Chronicles 23:20 "Of the sons of Uzziel; Micah the first, and Jesiah the second."
(Compare 1 Chronicles 24:24). Nine Kohathite families seem to be here reckoned.
1 Chronicles 23:21 "The sons of Merari; Mahli, and Mushi. The sons of Mahli; Eleazar, and Kish."
(See Exodus 6:19, Num. 3:33 and 1 Chron. 6:19).
1 Chronicles 23:22 "And Eleazar died, and had no sons, but daughters: and their brethren the sons of Kish took them."
Thus, his house merged in that of the sons of Kish, who married his daughters according to the Law (Numbers 36:6-9). The sons of Mahli then, were represented in David's day by the house of Kish (See 1 Chron. 24:29).
1 Chronicles 23:23 "The sons of Mushi; Mahli, and Eder, and Jeremoth, three."
The other son of Merari.
"Mahli": So called from his uncle, his father's brother.
"And Eder and Jerimoth, three": Mentioned again (1 Chron. 24:30).
It is interesting to note at this point, that the houses of the Levites had sprung to twenty-four houses. There were 11 Kohathite families, 9 of the Gershonite, and 4 of the families of Merari. The daughters, were taken in marriage by their near kinsmen. They remained Levites.
1 Chronicles 23:24 "These [were] the sons of Levi after the house of their fathers; [even] the chief of the fathers, as they were counted by number of names by their polls, that did the work for the service of the house of the LORD, from the age of twenty years and upward."
Soon after the first census, David ordered another census of the Levites. Because of the need for more help in the temple, this one counted men who were at least 20 years and older (23:3, Num. Chapter 4). Moses had made a similar age adjustment (Num. 8:23-24).
(See note on 23:3).
The twenty years here, is most of the time spoken of as thirty years. I would assume thirty years to be the age for taking on duties as priests and high priest, because Jesus' formal ministry began when He was thirty. All of the Levites were in service of the LORD. The Kohathites through Aaron were the priests.
Verses 25-32: The duties of the non-priestly Levites are enumerated in their duties to provide the temple service in support of the priest who descended from Levi, through Kohath, through Aaron, through Eleazar and Ithamar (1 Chron. 6:1-3). The original duties of the 3 families are given specifically (in Num. 3:25, 31, 36-37).
1 Chronicles 23:25 "For David said, The LORD God of Israel hath given rest unto his people, that they may dwell in Jerusalem for ever:
As a reason why he ordered a new account to be taken.
"The Lord God of Israel hath given rest unto his people": From all their enemies round about, and settled rest in the land, so that there was no danger of being carried captive, as they were time after time in the days of the Judges. And whereby they became more numerous.
"That they may dwell in Jerusalem for ever": Where the temple would always continue, and not be removed, as the Ark and tabernacle had been, and where all Israel would appear three times in the year continually.
There would be no more journeying with the tabernacle. The place of worship would be established forever in Jerusalem. Three times a year, all of the Hebrew men were to come to Jerusalem to worship. The women came also, when they did not have a baby to care for. The central place of worship would be in the temple in Jerusalem.
1 Chronicles 23:26 "And also unto the Levites; they shall no [more] carry the tabernacle, nor any vessels of it for the service thereof."
Or with respect to them.
"They shall no more carry the tabernacle: On their shoulders, from place to place, as they had done.
"Nor any vessels of it for the service thereof": And so, the service of it did not require men at their full strength, but such as were but twenty years of age might be employed in it.
Part of the duties of the Levites had been to carry the tabernacle, and set it up at each spot God chose. Each Levite had a particular job to do. Now we see that the tabernacle would not be moved again. Those who were in the service of moving it would now be assigned new jobs.
1 Chronicles 23:27 "For by the last words of David the Levites [were] numbered from twenty years old and above:"
(See note on 23:3).
We are, probably, looking over some minor detail here, that would explain it, such as they could have been in training when they were twenty, and actually began to minister when they were thirty.
1 Chronicles 23:28 "Because their office [was] to wait on the sons of Aaron for the service of the house of the LORD, in the courts, and in the chambers, and in the purifying of all holy things, and the work of the service of the house of God;"
A clear division of duties is detailed here. The Levites in general were to assist those descended directly from "Aaron." Those in the line of Aaron would continue to lead in the priestly ministries, especially in the worship "service" (compare Num. chapter 18). As for the rest, in addition to their musical ministries (compare 15:16-24), many of the Levites would be occupied with the care of the equipment and physical facilities.
We see that the twenty year old's were like apprentice workers who were serving those who were ministering. The young people did the menial labor.
o1 Chronicles 23:29 "Both for the showbread, and for the fine flour for meat offering, and for the unleavened cakes, and for [that which is baked in] the pan, and for that which is fried, and for all manner of measure and size;"
Also to make and get that ready every week for the priests to set on the showbread table, when they took off the other that had stood a week (see 1 Chron. 9:32).
"And for the fine flour for meat offering, and for the unleavened cakes, and for that which is baked in the pan, and for that which is fried": To deliver out the flour of which these several things were made (see 1 Chron. 9:31 and Lev. 2:1).
"And for all manner of measures and size": As the hin and the ephah, and the several parts of them for things both liquid and dry, which were in their keeping, and according to which they gave out the proper quantity of oil, and wine, and fine flour, upon occasion.
This is saying, that much of the cooking of the bread and the preparation of the meat and flour offerings were done by these young Levites.
1 Chronicles 23:30 "And to stand every morning to thank and praise the LORD, and likewise at even;"
The temple was built to provide a place where the people of God could "praise the LORD ... morning ... even" (Exodus 29:38-41). The people had only recently returned to Israel and needed to be instructed about how to worship God.
We remember from a previous lesson, that some of the Levites were to sing and play instruments in the temple and around the temple. They led the praise and worship in song. They would lead praise also, where they would lift their hands in praise to the LORD and praise and worship the LORD.
1 Chronicles 23:31 "And to offer all burnt sacrifices unto the LORD in the sabbaths, in the new moons, and on the set feasts, by number, according to the order commanded unto them, continually before the LORD:"
This was the work of the priests to offer such sacrifices, and not the Levites. But the meaning is, according to the Targum, and so Kimchi, that these not only sung the praises of God morning and evening, but at all times when burnt offerings were offered to the Lord. Besides, some of them helped the priests at such times in slaying the sacrifices, and bringing them to the altar. And especially their service was requisite,
"In the sabbaths, in the new moons, and on the set feasts, by number": Because, besides the daily sacrifices, there were additional offerings at those times.
"According to the order commanded unto them continually before the Lord (see Num. 28:1).
The priests did the actual sacrificing to the LORD. The other Levites could help with minor preparations for the sacrifices. The priests were to keep the Sabbaths, new moons, and the feasts ever on the minds of the people. The priests and the high priest were the spiritual leaders of these people.
1 Chronicles 23:32 "And that they should keep the charge of the tabernacle of the congregation, and the charge of the holy [place], and the charge of the sons of Aaron their brethren, in the service of the house of the LORD."
That no unclean persons entered into it, and that none of the vessels were carried out of it; this was the business of the porters.
"And the charge of the Holy Place": Of things that belonged unto it, the vessels in it, and what was requisite for it, and used there.
"And the charge of the sons of Aaron their brethren": The priests, whatever they should command them to do.
"In the service of the house of the Lord": In any part and branch of it before specified.
Just as in a church, the ministering body does not just pertain to the pastor, there were many ministering functions in the temple. The High Priest and the priests were the family of Aaron set aside and made holy for their service, but all the Levites ministered in some capacity.
1 Chronicles Chapter 23 Questions
1. When did David make Solomon king?
2. What was unusual about this?
3. Who had actually chosen Solomon to be king?
4. Who were the princes that were gathered?
5. How many Levites above thirty were numbered?
6. Why was there not much reason to number the Levitical tribe?
7. How many were to supervise the work on the temple?
8. How many were officers and judges?
9. What was the job of the porters?
10. How many were involved in praise on instruments?
11. What were the three families of the tribe of Levi?
12. Kohath was the father of the _________ and _______ ________.
13. The descendants of Gershom were keepers of the ___________ in the time of David.
14. Amram was the father of whom?
15. Who was the first High Priest?
16. What did the burning of incense before the LORD symbolize?
17. What did the High Priest do, basically?
18. What was Moses called in verse 14?
19. Who were sons of Moses by Zipporah, while he was in exile?
20. How many houses had the Levites become, at the time of this lesson?
21. What would change about their worship, after the temple was built?
22. What were these 20 year olds to do?
23. Much of the cooking was done by whom?
24. Who actually did the sacrifices?
25. How does this resemble our church today?
In verses 1-31 the divisions and duties of the priests are outlined. Temple worship was carefully structured, without hindering the Holy Spirit or true worship (1 Cor. 14:40).
Verses 1-19: God selected the "sons of Aaron," to serve as priests (Lev. Chapters 8 and 9). Two of these sons were put to death before producing heirs after using "profane fire" for the incense offering (Lev. 10:1).
1 Chronicles 24:1 "Now [these are] the divisions of the sons of Aaron. The sons of Aaron; Nadab, and Abihu, Eleazar, and Ithamar."
"Nadab and Abihu" (consult Lev. 10:1-3), for their disgrace and demise.
"Eleazar": The line of the High-Priest would be through Eleazar's offspring in accord with the priestly covenant made by God with Phinehas (Num. 25:11-13).
The first two sons of Aaron were Nadab and Abihu. They were killed by the LORD, when they carried strange fire into the tabernacle. This left Eleazar and Ithamar to carry on the work of the priests. Since Nadab and Abihu had no children when they died, it would be up to the families of Eleazar and Ithamar to keep the priesthood going.
1 Chronicles 24:2 "But Nadab and Abihu died before their father, and had no children: therefore Eleazar and Ithamar executed the priest's office."
No mention is made here of the crime for which "Nadab and Abihu" forfeited their priesthood and were executed (see Lev. 10:1-5). The high priestly prerogatives fell then upon "Eleazar and Ithamar" (see the note on 1 Sam. 2:31-36).
Their father Aaron, was not even allowed to grieve for them. He had the anointing oil upon him when they died, and some other relatives had to come and take them out of the tabernacle. Eleazar and Ithamar would be the priests under their father Aaron, who was high priest.
1 Chronicles 24:3 "And David distributed them, both Zadok of the sons of Eleazar, and Ahimelech of the sons of Ithamar, according to their offices in their service."
"Zadok" (see notes on 1 Chron. 6:8, 49-53).
"Ahimelech": This was the son of Abiathar whom Solomon released from his duties for siding with Adonijah (compare 1 Kings Chapters 1 and 2), and the grandson of another Ahimelech, who was a priest killed by Saul (1 Sam. 22:11-18).
(2 Sam. 8:17), confirms the Zadok and Ahimelech high-priestly combination, one at Jerusalem where the Ark was kept and the other as Gibeon serving the tabernacle (see note on 1 Chron. 15:11).
Notice the close cooperation of these three influential people. David and the priests "Zadok" and "Ahimelech", as they worked together with a common goal: worshiping God. All Christians should aspire to the same.
This appears that David, Zadok, and Ahimelech made the arrangements for the services in the work of the LORD. Ahimelech and Zadok were both acting high priests at the time of David. Ahimelech was the father of Abiathar. David made Abiathar High Priest, after Saul killed all of his brothers.
Verses 4-19: Priesthood duties were divided up in David's day into 24 divisions, 16 of Eleazar and 8 of Ithamar. The reasons Eleazar's family had twice as many divisions were that:
(1) He had received the birthright since his older brothers, Nadab and Abihu, had been killed (Lev. Chapter 10);
(2) He had more descendants; and
(3) His descendants had more leadership ability.
These divisions each served for either:
(1) Two week periods annually or, more likely;
(2) A one month period every two years (compare 27:1-15).
The divisions appear again (in Neh. 10:2-8; 12:1-7; 12:12-21). These divisions extended even into the time of Christ (Luke 1:5-9). The rest of the time they ministered to people in their own hometowns.
1 Chronicles 24:4 "And there were more chief men found of the sons of Eleazar than of the sons of Ithamar; and [thus] were they divided. Among the sons of Eleazar [there were] sixteen chief men of the house of [their] fathers, and eight among the sons of Ithamar according to the house of their fathers."
Because "Eleazar" had inherited the privileged status of firstborn, his line received double the amount of the priestly courses (verse 16), that were assigned to the line of "Ithamar" (verse 8). The priests were thus "divided" into 24 groups (verses 7:19), which officiated at the worship services in turn, either one or two weeks at a time, twice a year (compare 2 Chron. 23:8).
There were 16 men of the sons of Eleazar, who were capable of leading. There were just eight of the sons of Ithamar, who were leaders.
1 Chronicles 24:5 "Thus were they divided by lot, one sort with another; for the governors of the sanctuary, and governors [of the house] of God, were of the sons of Eleazar, and of the sons of Ithamar."
"Divided by lot": The ancient method of discerning God's will (Prov. 16:33; Acts 1:26), was used to sort out all the duties, so that all cause for pride or jealousy was mitigated (compare verse 31; 26:13).
This book often mentions casting lots to determine issues such as work assignments (6:62; 25:8; 26:13). Joshua used such a method to assign land to the tribes of Israel (Joshua 18:8). Today, believers have no need to cast lots because God's Spirit lives within them, informing their ways (Rom. 8:26-28).
Of the children of Ithamar and of Eleazar, there was no order of importance, so the various tasks were decided by lot. The sons of Eleazar are allotted the governorship of the sanctuary. They would work under their father, Eleazar. The house of God is possibly speaking of the Holy of Holies.
1 Chronicles 24:6 "And Shemaiah the son of Nethaneel the scribe, [one] of the Levites, wrote them before the king, and the princes, and Zadok the priest, and Ahimelech the son of Abiathar, and [before] the chief of the fathers of the priests and Levites: one principal household being taken for Eleazar, and [one] taken for Ithamar."
The Targum is, Moses the chief scribe, so called.
"One of the Levites wrote them": The lots, and the names upon them, put into the urn, and as they came out, which was first, second, etc. And this was done:
"Before the king, and the princes, and Zadok the priest, and Ahimelech the son of Abiathar, and before the chief of the fathers of the priests and Levites": And in this public manner, before such great personages, and in the presence of those that were interested in the affair. That it might appear plainly no fraudulent methods were taken, and that there might be no suspicion of any.
"One principal household being taken for Eleazar, and one for Ithamar": The sense of Jarchi as above, and other Jewish writers, is, that one was added to each family of Eleazar, and so made sixteen. And Ithamar's were retained, and left as at first, eight. But the sense is, that first one family of Eleazar was taken, and then one of Ithamar's family, and then one of Eleazar's again, and so on until sixteen were gone through. And then the other eight were divided under so many heads of the family of Eleazar.
The lots that were drawn were recorded by Shemaiah. This is just saying, that the two high priests were eyewitnesses to the procedure. There seemed to be two sets of names. One was drawn for Eleazar, and one was drawn for Ithamar.
1 Chronicles 24:7-18 "Now the first lot came forth to Jehoiarib, the second to Jedaiah," "The third to Harim, the fourth to Seorim," "The fifth to Malchijah, the sixth to Mijamin," "The seventh to Hakkoz, the eighth to Abijah," "The ninth to Jeshua, the tenth to Shecaniah," "The eleventh to Eliashib, the twelfth to Jakim," "The thirteenth to Huppah, the fourteenth to Jeshebeab," "The fifteenth to Bilgah, the sixteenth to Immer," "The seventeenth to Hezir, the eighteenth to Aphses," "The nineteenth to Pethahiah, the twentieth to Jehezekel," "The one and twentieth to Jachin, the two and twentieth to Gamul," "The three and twentieth to Delaiah, the four and twentieth to Maaziah."
"Now the first lot came forth to Jehoiarib": Written thus only here and in (1 Chron. 9:10); elsewhere always Joiarib. He then is the head of the first of the twenty four courses of priests in David's time, and according to his plan. For the evidence of the return of some of this family from the Exile (see Neh. 11:10). Though the text of this clause is very suspicious (Neh. 12:6, 19).
"Jedaiah": For the return of some of the descendants of this family (see Ezra 2:36; Neh. 7:39; compare Neh. 12:6-7, 19, 21).
And the other twenty three to the following persons in order: Jedaiah, Harim, Seorim, Malchijah, Mijamin, Hakkoz, Abijah, Jeshua, Shecaniah, Eliashib, Jakim, Huppah, Jeshebeab, Bilgah, Immer, Hezir, Aphses, Pethahiah, Jehezekel, Jachin, Gamul, Delaiah, and Maaziah; of all which courses we know little more than their names, though they continued in some form or other both under the first and second temple, to the destruction of it.
The Jews say only four of these courses returned from the Babylonish captivity, which were those of Jedaiah, Harim, Pashur, and Immer; though Pashur is not among these here. Yet they say each of these four had six lots, and that the names and the order of the other courses were retained and continued under them, and supplied by them. Hence, we read of Mattithiah, from whom sprung the Maccabees, as of the course of Jehoiarib," In those days arose Mattathias the son of John, the son of Simeon, a priest of the sons of Joarib, from Jerusalem, and dwelt in Modein" (1 Maccabees 2:1). Which was the first course, and the most honorable. Wherefore Josephus, who was of it, valued himself upon it that he was not only of the priestly order, but of the first class or course of the twenty four. And we also read of the course of Abijah, the eighth course, of which was Zechariah the father of John the Baptist.
"Abijah": The division of Zacharias, John the Baptist's father (Luke 1:5).
The division of the priestly courses of the house of Aaron was reinstituted after the return from the Exile. The father of John the Baptist served in his day as the representative of the course of "Abijah".
1 Chronicles 24:19 "These [were] the orderings of them in their service to come into the house of the LORD, according to their manner, under Aaron their father, as the LORD God of Israel had commanded him."
Their classes or courses into which they were divided.
"In their service to come into the house of the Lord": To perform their service in the temple, according to their turns, and in course as fixed by lot. One class or course served one week, and then went out, and another came in, each consisting of 1000 men (see 1 Chron. 23:4).
"According to their manner": Law, right, custom, here prescribed for them.
"Under Aaron their father": That is, him who was high priest for the time being. Who bore this name because his successor and representative, under whose inspection, direction, and authority, all the rest of the priests were, and whom they were to obey in all things.
"As the Lord God of Israel had commanded him": To take care they should be done.
Each priest served a week from the seventh day to the seventh. The first lot taken served first, until it had gone through all 24, then the first one started, again.
Verses 20-31: These "priests" apparently served as assistants to the "sons of Aaron" and were likewise assigned their posts by lot.
This list of "the rest of the sons of Levi", supplements the list of Levites found (in chapter 23). The Levites acted as assistants to the sons of Aaron, took care of the physical temple, and continually helped lead worship to God.
1 Chronicles 24:20 "And the rest of the sons of Levi [were these]: Of the sons of Amram; Shubael: of the sons of Shubael; Jehdeiah."
Rather, and for the sons of Levi that were left over. I.e., after the priests had been separately dealt with. The list begins with the Kohathite heads, omitting the Gershonites (1 Chron. 23:7-11), perhaps owing to a missing portion in the chronicler's manuscript authority.
"Of the sons of Amram; Shubael": For the sons. Shubael is a variant of "Shebuel" (1 Chron. 23:16). The same variation recurs in (1 Chron. 25:4; 25:20). Shebuel was grandson to Moses (1 Chron. 23:16). Here the name represents a Levitical house or class, of which, in David's time Jehdeiah was the head. The name "Jehdeiah" occurs again in (1 Chron. 26:30), and nowhere else in the Old Testament.
The rest of the sons of Amram and their descendants were not priests or high priests, but were to wait on the sons of Aaron. Shubael was Moses grandson.
1 Chronicles 24:21 "Concerning Rehabiah: of the sons of Rehabiah, the first [was] Isshiah."
"Rehabiah": This name marks the line of Moses, in the person of his younger son, Eliezer, father of Rehabiah. And the practical result of these two verses is to give us the two "chiefs," or heads, or representatives, Jehdeiah and Isshiah, both Amramites.
Rehabiah was the grandson of Moses through his younger son Eliezer. This verse and the one prior to it show Moses's line.
1 Chronicles 24:22 "Of the Izharites; Shelomoth: of the sons of Shelomoth; Jahath."
For the Izharites. The Gentile form of this designation indicates that Shubael, Rehabiah, and others of these proper names, are likewise names of houses or clans.
"Shelomoth": Is mentioned in (1 Chron. 23:18), but not the chief, "Jahath."
This jumps back up to Kohath's son, Izhar, Amram's brother.
1 Chronicles 24:23 "And the sons [of Hebron]; Jeriah [the first], Amariah the second, Jahaziel the third, Jekameam the fourth."
Neither "Hebron" nor "the first" is found in the present Hebrew text. But they seem to have been rightly supplied by our translators from (1 Chron. 23:19). The four persons named appear to have been contemporaries of David, the heads of the Hebronite houses in his time (compare 1 Chron. 26:31).
Hebron is yet another son of Kohath, and was also brother to Amram.
1 Chronicles 24:24-25 "[Of] the sons of Uzziel; Michah: of the sons of Michah; Shamir." "The brother of Michah [was] Isshiah: of the sons of Isshiah; Zechariah."
The sons of Uzziel ... of the sons of Michah": With (1 Chron. 24:24-25, compare 1 Chron. 23:20).
"Jesiah" there is the same Hebrew name as is here spelt "Isshiah;" it should be Yishshîyah in both places. "Isshiah": This is the correct form; in (1 Chron. 23:20; A.V.) "Jesiah" is wrong.
Shamir and Zechariah are the heads of the bnê Micah and bnê Isshiah. Only five heads of the nine Kohathite houses are mentioned, viz., Jehdeiah, Issliiah, Jahath, Shamir, and Zechariah.
Uzziel was another son of Kohath and brother of Amram. This line leads to Zechariah, and Shamir.
1 Chronicles 24:26 "The sons of Merari [were] Mahli and Mushi: the sons of Jaaziah; Beno."
(1 Chron. 24:26-30): the Merarite heads (compare 1 Chron. 23:21-23).
"The sons of Jaaziah; Beno": Beno is the Hebrew for "his son," and can hardly be a proper name. The clause should be connected immediately with what follows in (1 Chron. 24:27), and the whole translated thus: "The sons of Jaaziah his son. That is, sons of Merari belonging to Jaaziah his sons were Shoham, Zaccur, and Ibri." Jaaziah appears as a third son of Merari, not mentioned elsewhere (see note on 1 Chron. 23:23). If the Hebrew text is substantially sound, it is implied that there existed in the days of David a group of Merarite houses calling themselves "sons of Jaaziah." The construction here suggested involves the rejection of the conjunction before "Shoham" in (1 Chron. 24:27).
1 Chronicles 24:27 "The sons of Merari by Jaaziah; Beno, and Shoham, and Zaccur, and Ibri."
The sons of Jaaziah, Beno. Beno is not really a name. It is the Hebrew for "his son," and is to be attached to Jaaziah. Translate (1 Chron. 24:27), "and the sons of Merari by Jaaziah his son (were) Shoham and Zaccur, and Ibri." The meaning of the whole passage 1 Chron. 24:26-30 seems to be that there were three branches of the Merarites the Beni-Mahli, the Beni-Mushi, and the Beni-Jaaziah.
1 Chronicles 24:28 "Of Mahli [came] Eleazar, who had no sons."
Literally, To Mahli, Eleazar; and there became not to him sons (compare 1 Chron. 23:22). The clan Eleazar did not branch out into new clans, but, being few in number, joined with that of Kish-Jerahmeel.
1 Chronicles 24:29 "Concerning Kish: the son of Kish [was] Jerahmeel."
Literally, To Kish, the sons of Kish, Jerahmeel. The plural, "sons of Kish," (as in 1 Chron. 23:22).
Merari was brother to Kohath. Eleazar's daughters married Kish's sons. These two houses were absorbed into one house in this, as the daughters of Eleazar took on the names of the sons of Kish. Jerahmeel carried on their families.
1 Chronicles 24:30 "The sons also of Mushi; Mahli, and Eder, and Jerimoth. These [were] the sons of the Levites after the house of their fathers."
1 Chronicles 23:23, see notes there. Only the names of the houses or classes are mentioned, without those of the chiefs (compare 1 Chron. 24:23).
"These were the sons of the Levites after the house of their fathers": Rather, according to their father houses (clans). This subscription proves that the original of (1 Chron. 24:20-30), contained a complete catalogue of the Levitical houses or clans, exclusive of the Aaronites. How far the apparent defects of the present Hebrew text reproduce those of its archetype, and how far they are due to errors of transcription, cannot now be decided.
Mushi was the grandson of Merari. The others mentioned here, were descended from Mushi.
1 Chronicles 24:31 "These likewise cast lots over against their brethren the sons of Aaron in the presence of David the king, and Zadok, and Ahimelech, and the chief of the fathers of the priests and Levites, even the principal fathers over against their younger brethren."
These, being divided into twenty four classes also, cast lots. Which class should answer to, attend upon, and serve the first course of the priests, and which the second, and so on. And this they did in the same solemn and public manner as the priests had done.
"In the presence of David the king, and Zadok, and Ahimelech, and the chief of the fathers of the priests and Levites" (as in 1 Chron. 24:6).
"Even the principal fathers over against their younger brethren": The sense is, either that the one stood over against the other, to be distributed by lot, the one as well as the other. Or they were chosen by lot, let it fall as it would, without any regard to age or dignity, to the seniority or largeness of houses and families. But as they were chosen, be they younger or elder, richer or poorer. Their families more or less numerous and ancient, so they took their places.
They cast lots in front of David and the two high priests to determine their position as well.
1 Chronicles Chapter 24 Questions
1. Who were the first two sons of Aaron?
2. What happened to them?
3. Did they have any descendants?
4. Who were the two sons of Aaron left to carry on the work of the priests?
5. Why could Aaron not grieve for his two sons that the LORD killed?
6. Who were Zadok and Ahimelech?
7. Who was Ahimelech's son?
8. When did David make him high priest?
9. How many chief men of Eleazar were there?
10. How many chief men of Ithamar were there?
11. How were they divided?
12. The lots were recorded by whom?
13. Who were eyewitnesses of the procedure?
14. Who is descended from Abijah?
15. Each priest served a _________ from the seventh day?
16. What was different about the other sons of Amram, who descended through Moses?
17. Rehabiah was the ___________ of Moses.
18. Who was Izhar's brother?
19. Uzziel's line leads to __________ and ___________.
20. Merari was brother of ___________.
21. Who did Eleazar's daughters marry?
22. Mushi was the grandson of __________.
23. Mushi was the grandson of __________.
Verses 1-31: David, the sweet psalmist of Israel (2 Sam. 23:1), established music as a central feature in the worship of God.
1 Chronicles 25:1 "Moreover David and the captains of the host separated to the service of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with harps, with psalteries, and with cymbals: and the number of the workmen according to their service was:"
"The captains of the host": David relied on his mighty men for help (11:10). "Asaph ... Heman ... Jeduthun": David's 3 chief ministers of music (6:31-48).
"Prophesy": This is not necessarily to be taken in a revelatory sense, but rather in the sense of proclamation and exhortation through the lyrics of their music (compare 25:2-3). Prophesying is not necessarily predicting the future or even speaking direct revelation. It is proclaiming truth (verse 5), to people (compare 1 Cor. 14:3), and music is a vehicle for such proclamation is praise (verse 3). David and the leaders selected those most capable (verse 7), of leading the people to worship God through their music.
David appointed the three sons of "Asaph, Heman," and "Jeduthun", all descendants of Levi, to be musicians. The word "prophesy" seems to elevate their musical praise to the same level as an authoritative word from the mouth of a prophet. Music was an important component of worship in the day of David.
The Levitical musicians were also organized by "David," who was greatly concerned for the ministry of music in the worship services (6:31-48; 15:16-24; 16:4-7, 37, 41-42; 23:5). For "Asaph, Herman," and "Jeduthun" (see the note on 6:31-48). These too, were divided by lot into 24 courses (verses 9-31), corresponding to those of the priest and Levites (Chapter 24).
David knew the value of worship with song and praise. The men in the verse above, are descendants of Asaph, who were called to prophecy with musical accompaniment. This might seem strange to you on the surface, but it is not. The book of Psalms are songs, but they are possibly, some of the best prophecies in the Bible as well. We discussed in previous lessons, that not all ministry involves preaching. Songs, spiritual music, and praise are all part of worship as well.
1 Chronicles 25:2 "Of the sons of Asaph; Zaccur, and Joseph, and Nethaniah, and Asarelah, the sons of Asaph under the hands of Asaph, which prophesied according to the order of the king."
Who were separated, and by lot appointed, to the service of singers in the temple.
"Zaccur, and Joseph, and Nethaniah, and Asarelah": Called Jesharelah (1 Chron. 25:14), these had the third fourth, fifth, and seventh lots (1 Chron. 25:9), under the hands of Asaph; under his instruction and authority.
"Which prophesied according to the order of the king": Which Asaph composed psalms under the inspiration of the Spirit of God, and was ordered by King David to sing them, and by whose command they were inserted in the book of Psalms, where they now stand with his name to them.
Asaph actually wrote 12 of the Psalms, himself. He was a prophet of God, but he did his prophesying in song. Some of the most beautiful messages in the church today come from Hymns like "Amazing Grace". It appears, that Asaph prophesied to David privately.
1 Chronicles 25:3 "Of Jeduthun: the sons of Jeduthun; Gedaliah, and Zeri, and Jeshaiah, Hashabiah, and Mattithiah, six, under the hands of their father Jeduthun, who prophesied with a harp, to give thanks and to praise the LORD."
Or Ethan, the sons of Jeduthun.
"Gedaliah and Zeri": called Izri (1 Chron. 25:11).
"And Jeshaiah, Hashabiah, and Mattithiah, six": Whereas five only are mentioned; it may be thought that Shimei (1 Chron. 25:17), is the sixth, he not being mentioned elsewhere. It is a tradition of the Jews, that his mother was now with child of him, and it being foreseen by the Holy Spirit that he would be the chief of a course. The number six is given, as Jarchi observes. But rather, as Kimchi, he was young, and not fit to sing, yet was chosen the head of a course, until he was grown up and fit for it. To these six came up the second, fourth, eighth, twelfth, fourteenth, and tenth lots (1 Chron. 25:9), and these were;
"Under the hands of their father Jeduthun": To instruct and direct them, and appoint their service to them.
"Who prophesied with a harp": Or sung a prophetic psalm or hymn on that.
"To give thanks, and to praise the Lord": For what he had done and promised, and foretold he would do for his people.
Jeduthun was of the family of Merari. He was one of the masters of the sacred music. His name means praise, or praising. He is sometimes called Ethan. (In 2 Chronicles 35:15), he is called the king's seer. The other six mentioned here, are his sons. His prophecy was associated with music.
1 Chronicles 25:4 "Of Heman: the sons of Heman; Bukkiah, Mattaniah, Uzziel, Shebuel, and Jerimoth, Hananiah, Hanani, Eliathah, Giddalti, and Romamti-ezer, Joshbekashah, Mallothi, Hothir, [and] Mahazioth:"
The third chief singer.
"Bukkiah, Mattaniah, Uzziel; the same with Azareel (1 Chron. 25:18).
"Shebuel": Called Shubael (1 Chron. 25:20).
"And Jerimoth, Hananiah, Hanani, Eliathah, Giddalti, and Romamti-ezer, Joshbekashah, Mallothi, Hothir, and Mahazioth": In all fourteen, to whom came the sixth, ninth, eleventh, fifteenth, sixteenth, eighteenth, twentieth, twenty second, twenty fourth, seventeenth, nineteenth, twentieth, and twenty third lots (1 Chron. 25:13).
1 Chronicles 25:5 "All these [were] the sons of Heman the king's seer in the words of God, to lift up the horn. And God gave to Heman fourteen sons and three daughters."
"Seer": A term used to describe a prophet in that he knew and understood the ways and will of God.
God blessed "Heman" with 17 children, all musicians. No doubt his house always resounded with some song of worship, whether sung aloud or played on an instrument.
This is probably, the same Heman (in the 88th Psalm). He had fourteen sons and three daughters, who followed in their father's call to ministry. He was also a seer. He was an inspired musician of sacred music. His specialty seemed to be on the horn.
1 Chronicles 25:6 "All these [were] under the hands of their father for song [in] the house of the LORD, with cymbals, psalteries, and harps, for the service of the house of God, according to the king's order to Asaph, Jeduthun, and Heman."
Instructed and directed by him in the performance of the service in the temple.
"With cymbals, psalteries, and harps, for the service of the house of God": Which were the three principal instruments of music used in the temple service.
"According to the king's order, to Asaph, Jeduthun, and Heman": Who ordered and directed them what to sing, what tunes to make use of, and what instruments to play upon to those tunes.
All of these mentioned in the previous verses of this lesson, ministered in music, song, and prophecy in the temple. There is a list of the various instruments they played in the verse above. As we said earlier, David was aware of the value of inspired music and song in the worship services, and was setting all of this up for the worship in the temple when Solomon builds it.
1 Chronicles 25:7 "So the number of them, with their brethren that were instructed in the songs of the LORD, [even] all that were cunning, was two hundred fourscore and eight."
David apparently instituted a music school of sorts, developing both the skill and the worship sense of these chosen musicians. The musicians likely served on a rotating schedule so that all 288 were not playing together at the same time. The number 288 reflects a design of 12 singers for each of the 24 groups (listed in 25:9-31). David designed worship to be orderly (1 Cor. 14:40), and honoring to God.
Apparently, there were some 288 master musicians. (1 Chronicles 23:5), lists some four thousand musicians in all. Therefore, since both master musicians and the lesser musicians (perhaps pupils), were available for the drawing of lots for duty in the 24 courses of service at the temple (verse 8), probably some of each level of musicians served in each of the courses.
These 288 not only understood music and song, but taught others in the spiritual value of the Psalms. It was then and is now, a very integral part of worship to have spiritual music and song prepare your heart to receive the message God has for His followers. They were taught themselves, in this special ministry, and they would teach others who came later.
1 Chronicles 25:8 "And they cast lots, ward against [ward], as well the small as the great, the teacher as the scholar."
That is, which ward or course of the singers should answer to and attend on the first ward or course of the priests in their weekly service, and which the second, and so on.
"As well the small as the great, the teacher as the scholar": No regard was had to the age of a person, his being the firstborn or a younger brother, or to his office and station. Whether as a teacher or a learner in the science of singing; he was made the head of a course, as the lot came up. And it may easily be observed, by comparing the lots in the following verses with the sons of the chief singers, according to the order of them in (1 Chron. 25:2), that the younger is often preferred in the courses by lot to the elder. Of which even the first lot is an instance.
This casting of the lots was to determine when they should minister in the temple. There seemed to be 24 who took the lead. Each of these 24 had 11 people under them. The one mentioned was the teacher with 11 scholars they trained.
Verses 9-31: The musicians were divided up into 24 divisions (corresponding to that of the priests (24:4-18), of 12 musicians each, for a total of 288. These would give leadership to the 4,000 instrumentalists (23:5).
1 Chronicles 25:9 "Now the first lot came forth for Asaph to Joseph: the second to Gedaliah, who with his brethren and sons [were] twelve:"
His second son to the preference of the firstborn (1 Chron. 25:2).
"The second to Gedaliah, who with his brethren and sons were twelve": And which must also be understood of Joseph, and supplied to him. For those being both in one verse, as Jarchi observes, it is but once mentioned, but must be supplied, or otherwise the number of two hundred and eighty eight could not be made up. The same is observed of all the other lots and courses to the end of the chapter as here.
1 Chronicles 25:10 "The third to Zaccur, [he], his sons, and his brethren, [were] twelve:"
Literally, The third, Zaccur and his sons and his brethren.
"Twelve": The same mode of expression is used down to (1 Chron. 25:18), except in (1 Chron. 25:11), which reads: "The fourth for the Izrite, his sons and his brethren, twelve." The Izrite (not "Izri") is a Gentile name, and seems to denote a family rather than a person.
1 Chronicles 25:11 "The fourth to Izri, [he], his sons, and his brethren, [were] twelve:"
"Izri": See note on Zeri (1 Chron. 25:3).
1 Chronicles 25:12 "The fifth to Nethaniah, [he], his sons, and his brethren, [were] twelve:" "The sixth to Bukkiah, [he], his sons, and his brethren, [were] twelve:" "The seventh to Jesharelah, [he], his sons, and his brethren, [were] twelve:" "The eighth to Jeshaiah, [he], his sons, and his brethren, [were] twelve:" "The ninth to Mattaniah, [he], his sons, and his brethren, [were] twelve:" "The tenth to Shimei, [he], his sons, and his brethren, [were] twelve:" "The eleventh to Azareel, [he], his sons, and his brethren, [were] twelve:" "The twelfth to Hashabiah, [he], his sons, and his brethren, [were] twelve:" "The thirteenth to Shubael, [he], his sons, and his brethren, [were] twelve:"
(In verse 17), "Shimei": Omitted by accident from 1 Chron. 25:3).
(In verse 18) "Azareel": Called Uzziel in (1 Chron. 25:4), compare Azariah as a variant of Uzziah (1 Chron. 3:12, and 2 Chron. 26:1).
In verse 20: "The thirteenth to Shubael": The Hebrew is, to thirteenth, Shubael, his sons and his brethren, twelve; and so in the next verse. The meaning seems to be: "as to, or as regards, the thirteenth". Shubael (Shebuel) has occurred before (1 Chron. 23:16; 24:20).
This is a list of the choirs. They did not all sing and play at once. The one at the beginning of the list would take the first duty and then on down the line, until each group had served their time in the service of the LORD, then it would begin at the beginning again. The following Scriptures are still part of the listing of the singers and musicians who ministered in the music.
Mattithiah (see 1 Chronicles 15:18, 21). No other of these twenty-four names is found elsewhere out of this chapter in the history, a just indication of the trustworthiness rather than the contrary of this table.
1 Chronicles 25:21-31 "The fourteenth to Mattithiah, [he], his sons, and his brethren, [were] twelve:" "The fifteenth to Jeremoth, [he], his sons, and his brethren, [were] twelve:" "The sixteenth to Hananiah, [he], his sons, and his brethren, [were] twelve:" "The seventeenth to Joshbekashah, [he], his sons, and his brethren, [were] twelve:" "The eighteenth to Hanani, [he], his sons, and his brethren, [were] twelve:" "The nineteenth to Mallothi, [he], his sons, and his brethren, [were] twelve:" "The nineteenth to Mallothi, [he], his sons, and his brethren, [were] twelve:" "The twentieth to Eliathah, [he], his sons, and his brethren, [were] twelve:" "The one and twentieth to Hothir, [he], his sons, and his brethren, [were] twelve:" "The two and twentieth to Giddalti, [he], his sons, and his brethren, [were] twelve:" "The three and twentieth to Mahazioth, [he], his sons, and his brethren, [were] twelve:" "The four and twentieth to Romamti-ezer, [he], his sons, and his brethren, [were] twelve."
In verse 22: "The fifteenth to Jeremoth": Hebrew, to fifteenth, to Jeremoth. I.e., as regards the fifteenth lot, it was for Jeremoth. The construction is the same to the end of the chapter.
Spelling, and probably pronunciation, fluctuated between Jeremoth and Jerimoth (1 Chron. 25:4). Compare (1 Chron. 23:23; 24:30). The LXX and Vulgate spell "Jerimoth" in both places here; Syriac, "Jarmûth"; Arabic, "Jārāmāth" and "Jarmûth."
In verses 31: An analysis of the whole list shows that the first, third, fifth, and seventh places fell to the four Asaphite guilds, or clans. The second, fourth, eighth, tenth, twelfth, and fourteenth to the six guilds of the sons of Jeduthun, or Ethanites. The sixth, ninth, eleventh, thirteenth, and the remaining ten places, to the fourteen guilds of Heman.
It appears evident that all the lots were thrown into a single urn, and that the Asaphite and Ethanite names were all drawn, as the chances made it likely, before the Hemanites were exhausted. As it happened, only Hemanite names were left after the fourteenth drawing.
The 24 groups of twelve each make up the 288 mentioned earlier. The number "12" means a representative of the whole. These 288 would furnish the ministry in music and song for the temple. They would be well trained in their behavior in the temple, as well as their ministry. They would each take their turns ministering in the temple. The ministry of music and song descended from generation to generation, just like the priesthood did.
1 Chronicles Chapter 25 Questions
1. In verse 1, we find that the sons of Asaph were separated out to do what?
2. What is said about their music that is unusual?
3. The book of Psalms are ___________.
4. It is, possibly, best of the ______________ as well.
5. What have we discussed about ministry in previous lessons?
6. Asaph actually wrote _______ of the Psalms, himself.
7. Some of the most beautiful messages come in songs like __________ _________.
8. It appears, that Asaph ____________ to David privately.
9. What does the name "Jeduthun" mean?
10. He was of the family of ___________.
11. In 2 Chronicles 35:15, he is called the king's ________.
12. Heman, of verse 4, is possibly, the one of the _______ Psalm.
13. How many sons and daughters did he have?
14. What instrument did he play?
15. Name some of the instruments that were played.
16. How many, skilled in music and song, were there?
17. What was the purpose of the casting of lots?
18. How many ministered at once?
19. What does the number "12" mean?
20. How many groups of 12 were there?
21. Besides their music and singing, what would they be trained in?
Verses 1-19: (compare 1 Chron. 9:17-27), for another discussion of the temple gatekeepers or guards as we would call them. They had other duties, such as checking out equipment and utensils; storing, ordering and maintaining food for the priests and sacrifices; caring for the temple furniture; mixing the incense daily burned; and accounting for gifts brought. Their "duties" (verse 12), are given in (1 Chron. 9:17-27).
1 Chronicles 26:1 "Concerning the divisions of the porters: Of the Korhites [was] Meshelemiah the son of Kore, of the sons of Asaph."
The role of the "gatekeeper" included maintaining and protecting the temple and all that was in it (see note on 9:10-32). Handling the revenue that came to the house of God whether through tithes or through plunder taken in a battle (26:26-27), and serving in a governing role (26:29). The gatekeepers ensured that the holy temple would not be defiled by anything profane or unclean. God's holiness is supposed to be taken seriously.
The rosters here comprise three classes of Levitical duties: gatekeepers (verses 1-19; compare 9:17-27; 16:38), treasury guards (verses 20-28; compare 9:28-29; 23:5, 28-29), and important civil and judicial officials (verses 29-32).
The porters would be the keepers of the entrance to the temple. Again, David is preparing all of this ahead of time for his son, Solomon. We discussed in a previous lesson, that Solomon was probably quite young. David was helping him, so he would not make an error about the Levitical family caring for the worship in the temple. This would all be set ahead of time, and there would be no trouble about who would do the different things. All of the men above are Levites. They are in the service of the LORD, as keepers of the entrance to the temple.
1 Chronicles 26:2 "And the sons of Meshelemiah [were], Zechariah the firstborn, Jediael the second, Zebadiah the third, Jathniel the fourth,"
And six more, who are mentioned in their order: Jediael, Zebadiah, and Jathniel, Elam, Jehohanan, and Elioenai.
1 Chronicles 26:3 "Elam the fifth, Jehohanan the sixth, Elioenai the seventh."
Jehohanan (Jah bestowed), the full form of Johanan, John.
"Elioenai": Hebrew, Elyĕhō-ēnai (mine eyes are towards Jehovah, compare Psalms 123), the full form of Elyō-ēnai (1 Chron. 3:24).
Meshelemiah was a Levite of the family of Kore. He, with his seven sons and brethren, were keepers of the eastern gate. Zechariah was the only exception. It was his duty to watch the northern gate.
Verses 4-8: David had left the Ark at the home of "Obed-edom" after his ill-fated attempt to bring it to Jerusalem the first time (Chapter 13). Unlike the Philistines, who suffered many difficulties because of the Ark, Obed-edom was blessed while he had the Ark, and it appears that God continued blessing him by giving him many "sons" and grandsons.
1 Chronicles 26:4 "Moreover the sons of Obed-edom [were], Shemaiah the firstborn, Jehozabad the second, Joah the third, and Sacar the fourth, and Nethaneel the fifth,"
The same at whose house the Ark was, before it was brought by David to Zion. His sons were porters also, as himself (1 Chron. 15:24). Mention is made of eight sons of his, according to their birth.
Shemaiah, Jehozabad, Joah, Sacar, Nethaneel, Ammiel, Issachar, Peulthai. For God blessed him; as with wealth and riches, so with a numerous offspring, and that because of his entertainment of the Ark at his house. The great increase of his family is aggravated by the Jews beyond all credit, that all in his family brought eight at a birth. The Targum here makes them eighty two in all.
1 Chronicles 26:5 "Ammiel the sixth, Issachar the seventh, Peulthai the eighth: for God blessed him."
Ammiel, "a kinsman is God", the sixth. The seventh, Issachar, "there is a reward"; the eighth, Peulthai (Hebrew, Pĕullĕthai), "work or recompense of Jah".
"For God blessed him": With a numerous posterity, and other blessings, for his respect and affection to the Ark. The increase and building up of families are owing to the divine blessing. And a great blessing it is to have many children when they are like these, eminent in the service of God.
1 Chronicles 26:6 "Also unto Shemaiah his son were sons born, that ruled throughout the house of their father: for they [were] mighty men of valor."
His firstborn (1 Chron. 26:4).
"Were sons born, that ruled throughout the house of their father": Who were heads of families, Eminent and principal men.
"For they were mighty men of valor": Which their office sometimes required them to be. To guard the temple at night as well as day from thieves and robbers, and to hinder resolute men entering in, unfit for it. And seize on rioters, and quell tumults raised.
1 Chronicles 26:7 The sons of Shemaiah; Othni, and Rephael, and Obed, Elzabad, whose brethren [were] strong men, Elihu, and Semachiah."
A gatekeeper in the days before the permanent temple was built in Jerusalem needed to be "able", that is, strong. His job required him to transport an assigned part of the tabernacle (Num. Chapter 4). Later, the gatekeeper had to be able to open and close the large doors and "gates" surrounding the temple, and to help ensure that those who were not fit to enter did not come inside.
1 Chronicles 26:8 All these of the sons of Obed-edom: they and their sons and their brethren, able men for strength for the service, [were] threescore and two of Obed-edom."
And grandsons.
"They and their sons and their brethren, able men for strength for the service": Men of fortitude of mind and strength of body, as before observed.
"Were threescore and two of Obed-edom": Sixty two that sprung from him, which the Jews account for in an extravagant manner, as the effect of miraculous births.
All of those of Obed-edom were 62. Each of his sons were spoken of as being mighty men of great strength.
1 Chronicles 26:9 "And Meshelemiah had sons and brethren, strong men, eighteen."
He had seven sons (1 Chron. 26:1), and therefore must have eleven brethren or kinsmen.
This eighteen, added to the 62 of Obed-edom, make the keepers of the gates, or doors, from the Korahites a total of 80.
1 Chronicles 26:10 "Also Hosah, of the children of Merari, had sons; Simri the chief, (for [though] he was not the firstborn, yet his father made him the chief;)"
Hosah was one of the porters mentioned at the time they moved the Ark. The fact that Simri was made chief, probably indicates that the firstborn had died.
1 Chronicles 26:11 "Hilkiah the second, Tebaliah the third, Zechariah the fourth: all the sons and brethren of Hosah [were] thirteen."
Four sons, and nine brethren or kinsmen.
This thirteen added to the eighty Korahites, bring the count to ninety-three porters or, doorkeepers.
Verses 12-19: The gatekeepers were assigned to their posts by lot. "Parbar" is perhaps to be equated with the Parwar "court" (or suburbs") of the Hebrew text of 2 Kings 23:11.
1 Chronicles 26:12 "Among these [were] the divisions of the porters, [even] among the chief men, [having] wards one against another, to minister in the house of the LORD."
These before named were the principal men of the porters, among which was a division or distribution of them into classes or courses, in which they served weekly in turn.
"Having wards one against another, to minister in the house of the Lord": Meaning either to watch in, as on the north against the south, and the east against the west, or "vice versa". The Jews say, the priests kept ward in three places in the house of the sanctuary. In the house of Abtines, in the house of Nitzotz, and in the house of Moked. And the Levites in twenty one places, five at the five gates of the mountain of the house, four at the four corners of it within, five at the five gates of the court, four at the four corners of it without, one at the chamber of the offering, one at the chamber of the vail, and another behind the house of atonement, the Holy of Holies. But rather the sense is, that they had wards or courses answerable to those of the priests, and the other Levites, the singers, and were distributed into twenty four classes or courses as they. Which are thus reckoned by Kimchi; at the east six, at the north four, at the south four, at Asuppim two and two, which were four, at the west four, and at Parbar two; lo, twenty four (see 1 Chron. 26:17).
These ninety-three were actually the leaders of the four thousand porters who would guard the entrances. The numbers varied from time to time.
1 Chronicles 26:13 "And they cast lots, as well the small as the great, according to the house of their fathers, for every gate."
To determine at which gate each should stand, who at this gate, and who at the other gate, etc.
"As well the small as the great, according to the house of their fathers, for every gate": Meaning, not little ones and grown persons in a family, but the smaller and poorer families, and the larger and richer ones, had their places assigned them at the several gates, as the lot directed. They did not go according to the dignity and precedence of their families, but according to lot.
The casting of lots was the same as in the other circumstances, to find out which watch they would take. It also would determine what gate they would watch. This would make it fair for everyone.
1 Chronicles 26:14 "And the lot eastward fell to Shelemiah. Then for Zechariah his son, a wise counsellor, they cast lots; and his lot came out northward."
"Eastward": The gate assignments were based on 4 geographical points. Compare also north (26:14), south (26:15), and west (26:16).
1 Chronicles 26:15 "To Obed-edom southward; and to his sons the house of Asuppim."
Where were two gates in later times, called the gates of Huldah.
"And to his sons, the house of Asuppim": The word has the signification of gathering, hence some take it to be a council house, where the Sanhedrim or elders gathered together and sat. And others, rather a treasure house, where things of value were collected and laid up, since Obed-edom had the charge of gold and silver, and the vessels of the house (2 Chron. 25:24). But Dr. Lightfoot is of opinion, that Asuppim were two gates in the western wall, which stood most south, or nearest to Jerusalem. "and the house of Asuppim" was a large piece of building that ran between them, which was a treasury, or various rooms for treasuring or laying up something for the use of the temple".
1 Chronicles 26:16 "To Shuppim and Hosah [the lot came forth] westward, with the gate Shallecheth, by the causeway of the going up, ward against ward."
Gate Shallecheth": A gate assumed to be on the west side, but other details are unknown.
Each family was responsible for the gate they received by lot. Within the family, they took turns watching their gate.
1 Chronicles 26:17 "Eastward [were] six Levites, northward four a day, southward four a day, and toward Asuppim two [and] two."
The eastern gate, being the way of entrance into the temple, required more porters.
"Northward four a day": In the daytime, or every day, where was the gate Teri or Tedi (1 Chron. 26:14).
"Southward four a day: At the two gates of Huldah (1 Chron. 26:15).
"And toward Asuppim two and two": Which were two gates, two at each gate (1 Chron. 26:15).
1 Chronicles 26:18 "At Parbar westward, four at the causeway, [and] two at Parbar."
"Parbar": Probably a courtyard, extending westward. (Verses 17-18), indicate a total of 24 guards posted at all points of entrance and exit.
We see that at each gate, there were no fewer than 2 men at any given time. There were 6 men all the time on the eastern side. There were 4 on the north and 4 on the south. There seemed to be 2 on 2 gates toward Asuppim. The 4 at the causeway and 2 at Parbar bring the total guards on duty at any one time to 24.
1 Chronicles 26:19 "These [are] the divisions of the porters among the sons of Kore, and among the sons of Merari."
For among those Levites which descended from Kore, a grandson of Kohath, and which sprung from Merari, a brother of Kohath, the porters only wore (see 1 Chron. 26:1).
The porters were Levites, also. They were in the service of the LORD the same as the priests. They were just serving in a different area. These porters were descended from Merari and Kore.
Verses 20-32: This section list miscellaneous administrative posts handled by the Levites, by those in Jerusalem (26:20-28), and by those outside (26:29-32).
1 Chronicles 26:20 "And of the Levites, Ahijah [was] over the treasures of the house of God, and over the treasures of the dedicated things."
"Treasures": The Levites watched over the store of valuables given to the Lord. This is a general reference to all the precious things committed to their trust, including contributions from David and the people, as well as war spoils given by triumphant soldiers (verses 26-27).
The Gershonites were charged with the care of the offerings and the implements of worship (verses 21-22; compare 9:28-29; 23:28-29). The Amramites had charge of the consecrated gifts (verses 27-28).
This has jumped from porters to treasurers of the house of God. Again, they were Levites. Ahijah had the special ministry of caring for the treasury of the temple.
1 Chronicles 26:21 "[As concerning] the sons of Laadan; the sons of the Gershonite Laadan, chief fathers, [even] of Laadan the Gershonite, [were] Jehieli."
The same with Libni (see 1 Chron. 23:7).
"The sons of the Gershonite Laadan": So called, to distinguish him from another Laadan, as Kimchi thinks.
"Chief fathers, even of Laadan the Gershonite": That sprung from him: were Jehieli; and his sons next mentioned.
1 Chronicles 26:22 "The sons of Jehieli; Zetham, and Joel his brother, [which were] over the treasures of the house of the LORD."
Both sons of Jehieli: which were:
"Over the treasures of the house of the Lord": That part of the trust which before was committed to Ahijah, which concerned provisions for sacred uses, before observed.
Just as in the other ministerial activities, they worked their shift and turned the ministry over to the next person in charge, so did the treasurers. These mentioned above, who were in charge of the treasures, were Gershonites. They are descended through Laadan. Libni is the same as Laadan.
1 Chronicles 26:23 "Of the Amramites, [and] the Izharites, the Hebronites, [and] the Uzzielites:"
Who sprang from the four sons of Kohath, Amram, Izhar, Hebron, and Uzziel (Exodus 6:18), with respect to the concerns they severally had in the trust of the treasures, the account follows, all but the Uzzielites, who are not after mentioned.
1 Chronicles 26:24 "And Shebuel the son of Gershom, the son of Moses, [was] ruler of the treasures."
This is the first time that any of the posterity of Moses are taken notice of, as being in any office of honor, authority, and trust. By the Targum he is said to be Jonathan, spoken of in (Judges 18:30), but very wrongly. This man, according to Jarchi and Kimchi, had all the treasures and treasurers under him.
This family goes back to Amram through Moses. It appears from this, that Moses' descendants were to be the ruler over the treasures, and the others mentioned were to do the actual work of keeping track of it. The Izharites were the family of Izhar, brother of Amram. The Hebronites were the family of Hebron, brother of Amram.
1 Chronicles 26:25 "And his brethren by Eliezer; Rehabiah his son, and Jeshaiah his son, and Joram his son, and Zichri his son, and Shelomith his son."
His kinsmen that descended from Eliezer, the brother of Gershom, the ancestor of Shebuel. Whose descent from him in succession were Rehabiah, Jeshaiah, Joram, Zichri, and Shelomith.
1 Chronicles 26:26 "Which Shelomith and his brethren [were] over all the treasures of the dedicated things, which David the king, and the chief fathers, the captains over thousands and hundreds, and the captains of the host, had dedicated."
The last mentioned in the lineage from Eliezer, the younger son of Moses.
"And his brethren": Or kinsmen.
"Were over all the treasures of the dedicated things": Which had been devoted for the service of God, and of the temple particularly.
"Which David the king": Out of the spoils he took in war (see 2 Sam. 8:11).
"And the chief fathers": Princes of tribes, and heads of families.
"The captains over thousands and hundreds": In the several tribes of the kingdom, and were concerned in the administration of justice to the people.
"And the captains of the host, had dedicated": Of the army, out of the spoils in victory that came to their share (see Num. 31:48), as follows in the next scripture.
This seems to be too many people to be over the treasures, until we remember back that David had dedicated billions of dollars' worth of gold and silver, and so much bronze it was too much to weigh. Thinking in that line, we can see the need for all of these men to work with those things dedicated to the house of the LORD. Eliezer here, is speaking of the brother of Gershom. Their father is Moses. The workers in the treasures as captains are descended from Moses.
1 Chronicles 26:27 "Out of the spoils won in battles did they dedicate to maintain the house of the LORD."
The "spoils won in battles" belonged to the conquering army. These army men gave a portion of their plunder to express their gratitude to God and to help maintain the temple. (See Genesis 14:17-20 for a time when Abram did something similar).
This is explaining where this great wealth came from. Most of it came from spoils of war.
1 Chronicles 26:28 "And all that Samuel the seer, and Saul the son of Kish, and Abner the son of Ner, and Joab the son of Zeruiah, had dedicated; [and] whosoever had dedicated [any thing, it was] under the hand of Shelomith, and of his brethren."
Or prophet, won in battle with the Philistines.
"And Saul the son of Kish": In his wars with the Moabites, Edomites, Amalekites, and Philistines.
"And Abner the son of Ner": The general of his army, who as such had his share in the spoils.
"And Joab the son of Zeruiah": The general of David's army, who fought with the Ammonites, Syrians, and others; all of whom;
"Had dedicated": More or less towards the building of the temple, and the support of it, it being known by them all that God would have a place to put his name in:
"And whosoever had dedicated anything, it was under the hand of Shelomith, and of his brethren": This man had a great trust committed to him, with his brethren. Some, before mentioned, are said to be over the treasures, some over one part, and some over another; but this man was over all of them, he had the superintendence of everything.
It appears that Samuel, Saul, Abner, and Joab had all added to the dedicated things. God had been greatly with Israel in battle during the time of Saul, as well as in the time of David. Much wealth was accumulated and dedicated to the house of the LORD from the battles they were in. Abner was Saul's uncle, but he was best known for being a mighty warrior. At one time, he was commander-in-chief of Saul's army. Joab led David's army.
Verses 29-32: "Officers and judges": There were 6,000 magistrates exercising judicial functions throughout the Land.
1 Chronicles 26:29 "Of the Izharites, Chenaniah and his sons [were] for the outward business over Israel, for officers and judges."
Some of the gatekeepers had duties "outside Jerusalem," where they seemingly acted in a governing role. (Deuteronomy 17:8-13), also describes the priests and Levites in a judicial role (2 Chron. 19:4-11).
The Levites also played an important role in secular affairs (compare 2 Chron. 19:4-11). All of Israel's life was to be characterized by holy standards!
The family of Izhar was in service to the LORD as judges and officers. They were scribes, as well.
1 Chronicles 26:30 "[And] of the Hebronites, Hashabiah and his brethren, men of valor, a thousand and seven hundred, [were] officers among them of Israel on this side Jordan westward in all the business of the LORD, and in the service of the king."
And supposing the Izharites in the preceding verse to be 1600, these, with those on the other side Jordan, 2700 (1 Chron. 26:32), make up just the 6000 officers and judges (1 Chron. 23:4), these;
"Were officers among them of Israel on this side Jordan westward": In those parts of the land which were on this side of Jordan, to the west of it, yet nearer to it than those meant by Israel in the preceding verse; it may respect those that dwelt more remote from Jordan, though on this side also, towards the Mediterranean Sea:
"In all business of the Lord, and in the service of the king": In things divine and civil, what appertained to the worship of God, and the support of civil government, and to take care that all the laws were observed, moral, ceremonial, and judicial, and that both the Lord was feared, and the king honored, and both had what was due unto them.
These were of the family of Hebron. These were like keepers of the law in civil matters.
1 Chronicles 26:31 "Among the Hebronites [was] Jerijah the chief, [even] among the Hebronites, according to the generations of his fathers. In the fortieth year of the reign of David they were sought for, and there were found among them mighty men of valor at Jazer of Gilead."
"Fortieth year": The last year of David's reign (ca. 971. B.C.).
Jerijah was the same as Jeriah. This is the end of David's reign which lasted 40 years. They were found at Jazer of Gilead at the end of David's reign. It appears, that they were part of the men that were classified as David's mighty men.
1 Chronicles 26:32 "And his brethren, men of valor, [were] two thousand and seven hundred chief fathers, whom king David made rulers over the Reubenites, the Gadites, and the half tribe of Manasseh, for every matter pertaining to God, and affairs of the king."
These gatekeepers took charge both of "every matter pertaining to God" as well as "the affairs of the king". Interestingly, this verse does not indicate any sort of tension between serving God and the king at the same time (Matt. 22:15-22; Rom. 13:1-7).
The tribes of Reuben, Gad, and the half tribe of Manasseh were on the eastern side of the Jordan. All of the matters of the land were pertaining to God. The civil law and the moral law were both part of the Levitical law. It appears, they watched over these tribes across the Jordan to make sure they were keeping God's law. They were actually in service to the LORD, but served David, as well.
1 Chronicles Chapter 26 Questions
1. Who were the porters?
2. Why was David making great preparation for the temple?
3. Meshelemiah was a Levite of the family of ________.
4. They were keepers of the __________ gate.
5. Zechariah was keeper of the __________ gate.
6. How many were there of Obed-edom?
7. How many men of Meshelemiah were there?
8. Hosah was of the children of __________.
9. What special thing had Hosah done?
10. How many porters, or doorkeepers, who were leaders, were there?
11. The casting of lots was for what?
12. How many men were on duty at the eastern gate at any time?
13. How many total guards were there at one time?
14. Verse 20 says, that ___________ was over the treasures of the house of God.
15. Who were some of the other men whose ministry was the treasures?
16. Who was ruler over the treasures?
17. Who was he descended from?
18. Why are all of these people over the dedicated things not too many men?
19. Where had the treasures come from?
20. Who had gathered these dedicated things?
21. Who was Abner?
22. _______ led David's army.
23. Who were the judges and officers?
24. In verse 30, the men were keepers of the law in _________ matters.
25. How long did David's reign last?
26. Who were made rulers of the Reubenites, Gadites, and the half tribe of Manasseh?
27. What were they watching over them for?
Verses 1-34: (1 Chronicles chapters 23-26), discusses spiritual leadership, while here the chronicler focuses on the civil aspects of David's kingdom.
In (verses 1-15), this section enumerates the standing army of Israel (288,000 men), which had responsibility to guard the nation and temple. They were divided into 12 divisions, each of which served for one month during the year. When full war occurred, a larger force could be called into action (chapter 21).
1 Chronicles 27:1 "Now the children of Israel after their number, [to wit], the chief fathers and captains of thousands and hundreds, and their officers that served the king in any matter of the courses, which came in and went out month by month throughout all the months of the year, of every course [were] twenty and four thousand."
This listing of the "captains of thousands" comes from the list of the mighty men of David, the Thirty (found in 11:11-47; 2 Sam. 23:8-39). These men had served David faithfully when Saul pursued him.
A military force of 24,000 men served on active duty one "month" at a time; hence, David's standing army consisted of 288,000 men. The names of the commanders of these men follow closely those found in the roster of David's mighty men (2 Sam. 23:8-39; 1 Chron. 11:26-47).
This has to do with the standing army of Israel. There were 24,000 on duty each month. It appears, there were twelve groups. Each group contained 24,000. Each group served a month, and then were off eleven months, unless there was an uprising.
Verses 2-15: Each "division" functioned rather like the National Guard instead of a standing army, serving for one "month" in a 12 month rotation. Again, the emphasis is on the Israel's unity under David.
1 Chronicles 27:2 "Over the first course for the first month [was] Jashobeam the son of Zabdiel: and in his course [were] twenty and four thousand."
The month Nisan, sometimes called Abib, which was March: was Jashobeam the son of Zabdiel; the first and chief of David's worthies (1 Chron. 11:11). and in his course were twenty and four; and so in all the following ones.
1 Chronicles 27:3 "Of the children of Perez [was] the chief of all the captains of the host for the first month."
This man was of the posterity of Perez, or Pharez, a son of Judah, and so had the preference and command of all the captains of the army for that month.
Jashobeam is mentioned (in chapter 12:11), as one of the three mighties of David. His was the first group on duty in the service of the king. (Verse 3 above), says that he was of Perez, or Pharez who is of Judah.
1 Chronicles 27:4 "And over the course of the second month [was] Dodai an Ahohite, and of his course [was] Mikloth also the ruler: in his course likewise [were] twenty and four thousand."
Dodai an Ahohite; the same with Dodo (1 Chron. 11:12), was over the course of the second month, and his lieutenant or successor was Mikloth.
Dodai is the same as Dodo. He was father of Eleazar, one of David's three mighty men. He was of the tribe of Benjamin.
1 Chronicles 27:5 "The third captain of the host for the third month [was] Benaiah the son of Jehoiada, a chief priest: and in his course [were] twenty and four thousand."
Benaiah the son of Jehoiada, a chief priest. Or rather a prince, a principal officer, was general of the army for the third month, Sivan, or May. The same was mighty among the thirty, and even above them, for he was among the three mighty (1 Chron. 11:22), and Ammizabad his son succeeded him, or was his deputy, when other ways employed.
1 Chronicles 27:6 "This [is that] Benaiah, [who was] mighty [among] the thirty, and above the thirty: and in his course [was] Ammizabad his son."
Though led by our version here, and following the Jewish writers, I have called Benaiah a priest; (see 1 Kings 2:31), yet I am now rather of opinion that he was not one. For though priests might bear arms on some occasions, yet it is not likely that one should be in a constant military office, and especially general of an army. Besides, this man was of Kabzeel, a city in the tribe of Judah, which is not mentioned among the Levitical cities (see 2 Sam. 23:20).
Benaiah was of the Levitical tribe. He was a descendent of Aaron. Jehoiada, his father, was chief priest. He was one of the three mighty men of David. We must continue to notice that each family leader is over his own 24,000 men. Ammizabad will later become David's captain of host commanding the third month.
1 Chronicles 27:7 "The fourth [captain] for the fourth month [was] Asahel the brother of Joab, and Zebadiah his son after him: and in his course [were] twenty and four thousand."
Asahel the brother of Joab was over the course for the fourth month, Tammuz, or June, and who being slain by Abner, his son Zebadiah succeeded him.
Zebadiah was of Judah. Asahel was killed by Abner, before this office was given. Zebadiah was in place of his father. The father is mentioned probably, because the honor was his. What is probably, meant by Asahel is the family of Asahel.
1 Chronicles 27:8 "The fifth captain for the fifth month [was] Shamhuth the Izrahite: and in his course [were] twenty and four thousand."
Shamhuth, the same with Shammah (2 Sam. 23:11 and Shammoth (1 Chron. 11:27), was captain for the fifth month, Ab, or July.
Shamhuth is the same as Shammoth the Harorite. This was also a tribe of Judah.
1 Chronicles 27:9 "The sixth [captain] for the sixth month [was] Ira the son of Ikkesh the Tekoite: and in his course [were] twenty and four thousand."
"Ira the son of Ikkesh the Tekoite": Was over the course of the sixth month, Elul, or August (see 1 Chron. 11:28).
Ira was one of the 30 chosen warriors of David. All of these appointments are happening about 1,000 B.C.
1 Chronicles 27:10 "The seventh [captain] for the seventh month [was] Helez the Pelonite, of the children of Ephraim: and in his course [were] twenty and four thousand."
"Helez the Pelonite": Was captain for the seventh month, Tisri, or September (see 1 Chron. 11:27).
There is nothing more known of him. I might bring to your attention again, he is of the tribe of Ephraim.
1 Chronicles 27:11 "The eighth [captain] for the eighth month [was] Sibbecai the Hushathite, of the Zarhites: and in his course [were] twenty and four thousand."
The captain for the eighth month, Marchesvan, sometimes called Bul, or October, was "Sibbecai the Hushathite, of the Zarhites": Of the posterity of Zerah, a son of Judah in the line of Hushah (1 Chron. 4:4).
Sibbecai was of Judah. He is called Mebunnai in another Scripture. He was from the prominent family, the Zarhites. He fought with the Philistine giant Saph, or Sippai, and won.
1 Chronicles 27:12 "The ninth [captain] for the ninth month [was] Abi-ezer the Anetothite, of the Benjamites: and in his course [were] twenty and four thousand."
The captain of the course for the ninth month, Chisleu, or November was Abi-ezer, of Anathoth, in the tribe of Benjamin (see 1 Chron. 11:28).
Abi-ezer was a Benjamite. Anetothites were one family of the Benjamites. It is very interesting to me that many of these leaders come from Judah and Benjamin, which will later break off from the twelve. It would be speculation to say that David already knew this break would eventually come, and was preparing early. This had to be providence of God.
1 Chronicles 27:13 "The tenth [captain] for the tenth month [was] Maharai the Netophathite, of the Zarhites: and in his course [were] twenty and four thousand."
Maharai, of Netophah, in the tribe of Judah and of the posterity of Zerah, was over the course for the tenth month, Tebet, or December (see 1 Chron. 11:30).
Maharai was one of David's mighty men. Netophah was a town very near Bethlehem. In fact, the two towns connected. The Zarhites, whom he was one of, were well thought of.
1 Chronicles 27:14 "The eleventh [captain] for the eleventh month [was] Benaiah the Pirathonite, of the children of Ephraim: and in his course [were] twenty and four thousand."
And the captain for the eleventh month, Sheber, or January, was Benaiah. Of Pirathon, in the tribe of Ephraim (see 1 Chron. 11:31).
Benaiah was one of David's thirty mighty men. He was of the tribe of Ephraim.
1 Chronicles 27:15 "The twelfth [captain] for the twelfth month [was] Heldai the Netophathite, of Othniel: and in his course [were] twenty and four thousand."
And over the course for the twelfth month, Adar, or February, was "Heldai the Netophathite": The same with Heled (1 Chron. 11:30), and who was of the posterity of Othniel, the first judge in Israel (Judges 1:13).
Heldai was of Judah. Heldai is sometimes spelled Heled. Othniel was the son in law of Caleb. Othniel was the first judge of Israel after Joshua. The majority of the captains (seven), came from Judah. There were two from Benjamin, two from Ephraim and one from Levi. Each one of them was over twenty-four thousand men.
Verses 16-22: while 12 officers are named, the tribes of Asher and Gad are not mentioned for unknown reasons.
These are names of the tribal leaders.
1 Chronicles 27:16″Furthermore over the tribes of Israel: the ruler of the Reubenites [was] Eliezer the son of Zichri: of the Simeonites, Shephatiah the son of Maachah:"
These were the following rulers or princes. The captains over the militia before named were of David's appointment; but these ruled over their respective tribes in their own right, or by the choice of their tribes. The ruler of the tribe of Reuben was Eliezer, the son of Zichri: of the tribe of Simeon. Shephatiah the son of Maachah; whether this was his father's or mother's name is not certain, it being the name both of a man or a woman.
1 Chronicles 27:17 "Of the Levites, Hashabiah the son of Kemuel: of the Aaronites, Zadok:"
Of the tribe of Levi, "Hashabiah the son of Kemuel": Of the Aaronites, who were of the same tribe, but, being priests, are thus distinguished from the Levites. "Zadok", who was made High Priest in the times of Solomon.
1 Chronicles 27:18 "Of Judah, Elihu, [one] of the brethren of David: of Issachar, Omri the son of Michael:"
Of the tribe of Judah, Elihu, a brother of David's, the same with Eliab (1 Sam. 16:6). Of the tribe "of Issachar", "Omri the son of Michael".
1 Chronicles 27:19 "Of Zebulun, Ishmaiah the son of Obadiah: of Naphtali, Jerimoth the son of Azriel:"
Of the tribe of Zebulun, "Ishmaiah the son of Obadiah". Of the tribe of Naphtali, "Jerimoth the son of Azriel".
1 Chronicles 27:20 "Of the children of Ephraim, Hoshea the son of Azaziah: of the half tribe of Manasseh, Joel the son of Pedaiah:"
Of the tribe of Ephraim, "Hoshea the son of Azaziah": Of the half tribe of Manasseh, on this side Jordan westward "Joel the son of Pedaiah".
1 Chronicles 27:21 "Of the half [tribe] of Manasseh in Gilead, Iddo the son of Zechariah: of Benjamin, Jaasiel the son of Abner:"
"Of the half tribe of Manasseh, in Gilead": On the other side Jordan eastward. "Iddo the son of Zechariah": Of the tribe of Benjamin, Jaasiel the son of Abner, the famous general on the side of Ish-bosheth.
1 Chronicles 27:22 "Of Dan, Azareel the son of Jeroham. These [were] the princes of the tribes of Israel."
Of all excepting Gad and Asher, who are omitted. Perhaps he that was prince of the tribe of Reuben, or else of the half tribe of Manasseh beyond Jordan, was ruler of Gad and Asher. These lying between Zebulun and Naphtali, might be under the prince of one of them.
We have already gone into detail about each of the people mentioned in the verses above. The thrust here, is the fact that they were leaders in their respective tribes. Gad and Asher were the only two tribes who were not mentioned in the list above. It appears that David is putting everything in perfect order for it to run smoothly, even after his death, when his son, Solomon, would reign. Each tribe had their own leader. We might take note that the Levites were mentioned first. Zadok was a prominent priest.
Verses 23-24: No census figure for the whole nation could be given, due to David's pre-exclusion of those under 20 years old and to the divine wrath that fell upon the nation in the form of a plague (21:6-14).
This census is mentioned (in 23:3, 24). The promise of Yahweh to "increase Israel like the stars of the heavens" refers to God's covenant with David's ancestor Abraham (Gen. 15:5; 22:17). Perhaps this is what caused Joab to question the census.
Here is further comment on the sinful census detailed (in 1 Chron. 21:1-30). David didn't try to number all Israelites because they were too many (Gen 28:14). Nor did he finish the census, being interrupted by guilt and judgment.
1 Chronicles 27:23″But David took not the number of them from twenty years old and under: because the LORD had said he would increase Israel like to the stars of the heavens."
Only those that were twenty years and upwards; but, according to Cornelius Bertram, he numbered them that were under twenty, though but sixteen, through nineteen years of age, provided they were of robust bodies, and of a tall stature, and able to bear arms. Which he takes to be the sin of David, in numbering the people, being contrary to the law of God. Yet though he had ordered them to be numbered, and they were, yet he would not take them and put them into the account of his chronicles, as in the next verse, that his sin might not be known (see 2 Sam. 24:9).
"Because the Lord had said, he would increase Israel like to the stars in the heavens": Which are not to be numbered, and therefore David sinned in attempting to number the people.
This is interesting why David did not count the men under twenty years old. In most places, it speaks of numbering the men who were of the age to go to war. This tells us that David's census was not for the purpose of war. David believed God would keep the promise to make the Israelites beyond numbering.
1 Chronicles 27:24 "Joab the son of Zeruiah began to number, but he finished not, because there fell wrath for it against Israel; neither was the number put in the account of the chronicles of king David."
This abbreviated reference to the wrongly motivated "census" is not meant to blame "Joab" instead of David; it likely assumes that the audience already knew the story (verse 23). Apparently, David kept an official record of events, "the account of the chronicles of king David. This practice was common for ancient kings.
"The chronicles of king David": Daily records were kept of the king's reign. None was kept of this calamity because the record was too painful.
Joab did not want to number the people. He actually quit before the counting was over. God was very angry about this numbering. David would not have these numbers recorded, because it was displeasing to God.
Verses 25-31: David had a vast, well organized system of "storehouses" throughout the nation. Israel presumably had abundant crops as well as vineyards and olive groves. The people also had numerous "camels, asses," and herds of sheep and goats.
A summary of officials who looked over David's various agricultural assets. These officials administered the royal property.
1 Chronicles 27:25″And over the king's treasures [was] Azmaveth the son of Adiel: and over the storehouses in the fields, in the cities, and in the villages, and in the castles, [was] Jehonathan the son of Uzziah:"
"And over the king's treasures was Azmaveth the son of Adiel": The historian here proceeds to relate who were employed in the economical and civil affairs of David. And the first mentioned is the lord of his treasury, who had the care of his gold and silver brought into his treasury, either by a levy on his own people, or by the tribute of others. Jehonathan the son of Uzziah had the care of the storehouses. In which were laid up what the fields, cities, villages, and castles that belonged to the king produced, whether by fruits gathered in, or by rents collected.
Azmaveth was over the treasuries of Jerusalem. This consisted of silver and gold, but it also, spoke of their wealth in grain. Jonathan was helper to Azmaveth.
1 Chronicles 27:26 "And over them that did the work of the field for tillage of the ground [was] Ezri the son of Chelub:"
"Ezri the son of Chelub": Looked after his workmen in the fields, employed in the tillage of the ground.
Ezri was the supervisor of the work in the field.
1 Chronicles 27:27 "And over the vineyards [was] Shimei the Ramathite: over the increase of the vineyards for the wine cellars [was] Zabdi the Shiphmite:"
Shimei the Ramathite": In the tribe of Benjamin, had the care of the vineyards, to see that they were dressed and pruned, and kept in good order. "Zabdi the Shiphmite (Num. 34:10), had the charge of the wine squeezed out of the grapes, both in the presses and in the cellars.
The vineyards were a great source of wealth in their land. This is speaking of the officer in charge of the vineyards and the wine cellars.
1 Chronicles 27:28 "And over the olive trees and the sycamore trees that [were] in the low plains [was] Baal-hanan the Gederite: and over the cellars of oil [was] Joash:"
Baal-hanan of Gedor, in the tribe of Judah (Joshua 15:36), was over the olive and sycamore trees, to see that they were well taken care of. And Joash was entrusted with the cellars where the oil was deposited.
Olive trees live for thousands of years, and were a great source of revenue for the Israelites. You can easily see the importance of the olive trees and sycamore trees, when we see that Joash (someone David put great confidence in), was in charge.
1 Chronicles 27:29 "And over the herds that fed in Sharon [was] Shitrai the Sharonite: and over the herds [that were] in the valleys [was] Shaphat the son of Adlai:"
"Shitrai the Sharonite": Had the herds of cattle, "fed in Sharon" committed to his trust. Whether in Sharon beyond Jordan, or that about Lydda and Joppa, near the Mediterranean Sea, both affording fruitful pastures for herds. And this man, being of Sharon, was a fit man to be employed in such service. And "Shaphat the son of Adlai": Was over those herds that were in the valleys, where were good pastures for them. Such officers Pharaoh king of Egypt had (Gen. 47:6).
We can easily see the importance that David placed on each service. He was making sure that everything in his kingdom of importance, had someone to be over it that he could trust. The valleys, spoken of here, were west of the Jordan. They had tremendous herds of sheep.
1 Chronicles 27:30 "Over the camels also [was] Obil the Ishmaelite: and over the asses [was] Jehdeiah the Meronothite:"
"Obil the Ishmaelite": An Arab, as the Targum, had the care of the camels. And a very proper person he was, who must know the nature of them, and how to manage them. Arabia, or the land of the Ishmaelites, abounding with them. This man was so called, either because he was an Ishmaelite by birth or was proselyted to the Jewish religion. Or else he was an Israelite that had dwelt sometime in the land of Ishmael, and therefore so called. Bochart thinks he had his name of Obil from his office, the word in the Arabic language signifying a keeper of camels. "Jehdeiah the Meronothite": Was over the asses, which were employed in ploughing and carrying burdens.
Obil was a descendent of Ishmael. The word "Obil" means tender of camels. The king and his sons rode on asses.
1 Chronicles 27:31 "And over the flocks [was] Jaziz the Hagerite. All these [were] the rulers of the substance which [was] king David's."
And "Jaziz the Hagerite": Was over the flocks of sheep, the chief shepherd, who had the command of all the under shepherds. And a very proper person, being a Hagerite, or Arab; for such dwelt in tents for the sake of pasturage for their flocks, as Jarchi notes. These were the principal men that had the care of David's personal substance. So, in later times, the Roman Caesars had such sort of servants to take care of their farms, fields, fruit, cattle, etc. The rest that follow were David's courtiers.
The Hagarites were descended from Hagar, the mother of Ishmael. The substance, spoken of here, had to do with the things that made David great. God blessed Israel greatly at that time. There were no shortages of substance.
Verses 32-34: These important officials served as royal confidants and counselors.
A summary of those whose duties kept them in close contact with the king (compare 18:14-17), perhaps like a cabinet. When David's son, Absalom, rebelled against him, Ahithophel betrayed David and joined the revolution. Hushai pretended loyalty to Absalom, and his advice caused Absalom's death (2 Sam. 15:31 - 17:23).
1 Chronicles 27:32 "Also Jonathan David's uncle was a counsellor, a wise man, and a scribe: and Jehiel the son of Hachmoni [was] with the king's sons:"
"Jonathan": Or to whom David was uncle, the son of Shimea, his brother being a wise and learned man, was his counsellor (see 2 Sam. 21:21). And Jehiel the Hachmonite was preceptor, or tutor to the king's sons. That brought them up, and took care of their education.
Jonathan was held in high esteem by David. He was David's personal counsellor. He worked in the presence of David. He was a scribe, as well as counsellor. He attended all the special events with David. This Jehiel was tutor to David's sons. One of them would be king someday. It was his job to see that they were trained and ready.
1 Chronicles 27:33 "And Ahithophel [was] the king's counsellor: and Hushai the Archite [was] the king's companion:"
Ahithophel was his counsellor until the conspiracy and rebellion of Absalom. And "Hushai the Archite": was his companion, friend, and favorite, with whom he conversed at leisure hours.
Mentioned here as the "king's counsellor", Ahithophel later betrayed David and joined Absalom's rebellion (2 Sam. chapters 15-17).
A wise king would have more than one counsellor. David was no exception to this. Ahithophel was a counsellor along with Jonathan, David's relative. Hushai was friend and confidant of David. Even though he was good friend to David, he helped Absalom try to overthrow David.
1 Chronicles 27:34 "And after Ahithophel [was] Jehoiada the son of Benaiah, and Abiathar: and the general of the king's army [was] Joab."
After the death of Ahithophel, Jehoiada the son of Benaiah, and Abiathar, were his counsellors. And Joab the general of his army.
This just shows the succession from Ahithophel. Jehoiada took the place of Ahithophel. Abiathar is speaking of the high priest, most probably. Joab was David's commander in chief. (Verses 32, 33, and 34), contain the names of the men in closest contact with David. They were his key people in his cabinet.
1 Chronicles Chapter 27 Questions
1. What group is verse 1 speaking of?
2. How long did each group serve at one time?
3. Jashobeam is one of David's ____________,
4. Perez is the same as __________.
5. Dodai is the same as ______.
6. He was the father of ____________.
7. Benaiah was of the ____________ tribe.
8. He was a descendent of _________.
9. His father, ___________, was chief priest.
10. Asahel was killed by _________.
11. Ira was one of _________ chosen warriors of David.
12. Helez was from what tribe?
13. Sibbecai was of the tribe of _________.
14. What was he remembered for?
15. What does the author find to be interesting about where these leaders came from?
16. How many men did each of these leaders have?
17. Othniel was the son-in-law of whom?
18. Othniel was the first _________ of Israel after Joshua?
19. How many of the leaders of the troops are from Judah?
20. Why had David not numbered those under 20?
21. Who led the numbering for David?
22. Why did he not finish numbering?
23. What was Azmaveth over?
24. Why were the vineyards important to watch over?
25. How long do olive trees live?
26. What does "Obil" mean?
27. Who were the Hagarites descended from?
28. Who was David's counsellor?
29. Who was tutor to David's sons?
30. Who was another of David's counsellors?
31. Abiathar is speaking of the _______ _______.
In verses 28:1 - 29:20: A record is given of David's last assembly in which the king charged Solomon and the people to build the temple for God's glory. These final chapters present the transition from David to Solomon. The chronicler does not mention Adonijah's conspiracy (1 Kings 1:5-9), or David's weakness (1 Kings 1:1-4), but looks at the positive contribution of the Davidic kingdom.
Verses 1-2: David is portrayed as a healthy man who "stood up upon his feet", a quite different description than that of the elderly, dying David (in 1 Kings 1:1). Neither Adonijah's rebellion (1 Kings 1:5-10), nor the dramatic way Solomon became king (1 Kings 1:11-31), is mentioned. The details were chosen to present David as a unifier of Israel.
1 Chronicles 28:1 "And David assembled all the princes of Israel, the princes of the tribes, and the captains of the companies that ministered to the king by course, and the captains over the thousands, and captains over the hundreds, and the stewards over all the substance and possession of the king, and of his sons, with the officers, and with the mighty men, and with all the valiant men, unto Jerusalem."
This is the third telling of the Lord's promise to "David." The Davidic covenant was announced to David (17:1-27; compare 2 Sam. 7:2-29), and was related by David to Solomon (22:6-13), and is now rehearsed by David in the hearing of "all Israel" (verses 2-8).
David assembled all the people together in Jerusalem whom he had assigned positions of leadership. He brought the leaders of the spiritual life, the leaders of the civil government, and the leaders of the military, that he might tell them his wishes for Israel.
Verses 2-8: For the assembly's sake, David testified to the Davidic Covenant originally given by God to him (in 2 Sam. chapter 7; compare 17:7-27; 22:6-16). David makes it clear that Solomon was God's choice (verse 5), as had been frequently intimated (2 Sam. 12:24-25; 1 Kings 1:13), just as the coming Christ will be God's chosen Son to ultimately fulfill the kingdom promise.
1 Chronicles 28:2 "Then David the king stood up upon his feet, and said, Hear me, my brethren, and my people: [As for me], I [had] in mine heart to build a house of rest for the ark of the covenant of the LORD, and for the footstool of our God, and had made ready for the building:"
Rose from the bed or couch on which he lay, as Kimchi thinks, being somewhat recovered of his paralytic disorder, and being willing to exert himself on this occasion. Or he rose up from the seat or throne, on which he before sat, in honor to this august assembly before him, and that he might be the more easily heard. For which reason we are told it was a custom with the ancients even for kings to stand up when they had a number of people about them they spoke to. And if anyone sat it was reckoned a new and strange thing; so Agamemnon, when wounded, did not speak sitting, until he had made an excuse for it.
"And said, hear me, my brethren, and my people": Having something of moment and importance to say unto them, and which required their diligent attention. And though they were his subjects, he calls them his brethren, being of the same nation and religion, and to show his modesty and humility. In which he was a type of Christ, the King of kings (see Heb. 2:11).
"As for me, I had it in my heart to build a house of rest for the Ark of the covenant of the Lord": Where it might abide, and not be removed from place to place; the same he had told Solomon (1 Chron. 22:7).
"And for the footstool of our God": Or "even for it", for the Ark is meant, which is so called (Psalm 99:5). For as the Lord sat between the cherubim over the mercy seat, the lid of the Ark, it was, speaking after the manner of men, a footstool to him.
"And had made ready for the building": Prepared materials for it (see 1 Chron. 22:4).
We must remember, that David is rather elderly when this takes place, and it would be a great effort for him to stand for any length of time. He had great respect for the men he had put in charge of the various aspects of life in Israel. He stood to honor these men. He even called them his brethren, rather than his subjects. He truly was one of them. He was a Hebrew, the same as they were. He wanted to build a permanent place to house the Ark of the Covenant. He had set up a tent for it, but he wanted a greater house than any that had ever been built, to house the presence of God. He had gathered all the materials together to build the temple, but he would not be able to build it himself. It was not the will of God for him to build it.
1 Chronicles 28:3 "But God said unto me, Thou shalt not build a house for my name, because thou [hast been] a man of war, and hast shed blood."
This he said by Nathan the prophet (2 Sam. 7:5).
"Because thou hast been a man of war, and hast shed blood (see 1 Chron. 22:8).
David was called a bloody king, because of the wars he had fought and won. He would however, honor David by letting Solomon build the temple with the materials David had gathered for the task.
1 Chronicles 28:4 "Howbeit the LORD God of Israel chose me before all the house of my father to be king over Israel for ever: for he hath chosen Judah [to be] the ruler; and of the house of Judah, the house of my father; and among the sons of my father he liked me to make [me] king over all Israel:"
Passing by all his brethren who were elder than he, he pitched upon him, and ordered him to be anointed king of Israel (see 1 Sam. 16:10). And that for ever, for a long time, as long as he lived. Or rather in his posterity for many years to come, and best of all in his antitype Christ, the son of David (see Luke 1:32).
"For he hath chosen Judah to be the ruler": The tribe of Judah to be the seat of government, and one out of that tribe to be the chief ruler (see 1 Chron. 5:2).
"And of the house of Judah, the house of my father": Out of that tribe he chose his father's family, to take from thence one to be king of Israel.
"And among the sons of my father he liked me to make me king over all Israel": Though the youngest of them (1 Sam. 16:11), this was his will and pleasure.
David had not chosen to be king. God chose David to be king of all Israel when he was just a boy. In fact, he was the youngest of his brothers. Samuel anointed David to be king of all Israel. God promised David that there would always be a king of Judah, who would be descended from David. We know this was fulfilled in the Lord Jesus Christ. In the flesh, He was of the tribe of Judah. He is King of kings and Lord of lords.
1 Chronicles 28:5 "And of all my sons, (for the LORD hath given me many sons,) he hath chosen Solomon my son to sit upon the throne of the kingdom of the LORD over Israel."
Solomon was not David's eldest son. His first son, Amnon, had been killed by Absalom (2 Sam. 14:20-33). His second son, Daniel, is mentioned only (in 3:1), and was likely dead by this time. His third son, Absalom, died in a rebellion (2 Sam. 18:1-18). So Adonijah, the fourth son of David seemed to be the logical choice to succeed his father to the throne of Israel. God, however, chose "Solomon," not Adonijah (1 Kings Chapter 1). God also did not follow a predicted succession plan when he put David on the throne either (1 Sam. 16:1).
In a very real measure, the "kingdom" belongs to the "Lord. "Israel's king was God's designated early representative (Isa. 52:7).
This was a very important statement for David to make, since Solomon was not the oldest son of David. This would leave no room for dispute about who should reign as king of Israel.
1 Chronicles 28:6 "And he said unto me, Solomon thy son, he shall build my house and my courts: for I have chosen him [to be] my son, and I will be his father."
(See 2 Samuel 7:13).
"And my courts": in the house or temple.
"For I have chosen him to be my son": Predestinated him to the adoption of children (Eph. 1:5).
"And I will be his father" (see 2 Sam. 7:14).
Solomon, not David, was the one of whom God said: "I have chosen him". God raises up and appoints leaders and helps them understand what needs to be done.
We do not know exactly when the Lord told David to make Solomon king, but we know He did tell him. Solomon would reign during a time of peace in Israel. Solomon was known as a king with a peaceful nature. The name "Solomon" means peaceable. God would give Solomon the gift of wisdom to lead his people, and to build the temple. One of the reasons Solomon married so many women, was so there would be no war with the fathers of his wives. Some of them were marriages of state.
1 Chronicles 28:7 "Moreover I will establish his kingdom for ever, if he be constant to do my commandments and my judgments, as at this day."
God gave David a remarkable promise concerning Solomon: I will establish his kingdom for ever". All Solomon needed to do was to be "constant" in his love and obedience to God. Sadly, we know from (the record of 1 Kings), that Solomon did not keep his end of the promise. He allowed riches and his many wives to distance him from God.
All blessings from God are conditional on the person, who receives the blessings, keeping God's commandments. It was the same with Solomon.
Verses 8-9: Although David's charge to "Solomon" that he "serve ... the Lord" with "a perfect heart" (Matt. 5:48), and a "willing mind" (Exodus 35:21, 29), was directed primarily at his "son". His point was doubtless not lost on the assembled congregation (compare 29:9).
1 Chronicles 28:8 "Now therefore in the sight of all Israel the congregation of the LORD, and in the audience of our God, keep and seek for all the commandments of the LORD your God: that ye may possess this good land, and leave [it] for an inheritance for your children after you for ever."
(Compare Deut. 5:29, 33; 6:1-3).
This is a warning from David that all of the people must keep God's commandments, if they are to continue to be blessed of God. David is not to blame for their not keeping God's commandments. He stressed here, that God was his witness that he warned them.
Verses 9-21: David turns his words to Solomon with 4 perspectives:
(1) Spiritual devotion (28:9-10);
(2) Architectural execution (28:11-19);
(3) Divine intervention (28:20); and
(4) Human participation (28:21).
(Also see notes on 22:11-13, 18-19).
1 Chronicles 28:9″And thou, Solomon my son, know thou the God of thy father, and serve him with a perfect heart and with a willing mind: for the LORD searcheth all hearts, and understandeth all the imaginations of the thoughts: if thou seek him, he will be found of thee; but if thou forsake him, he will cast thee off for ever."
David called "Solomon" to be a man who tends to his "heart" and inner "thoughts". The Lord had similar words of wisdom for Samuel when he was sent to anoint David as king (1 Sam. 16:7). A well-tended inner life is a person's strength.
We have discussed so often, the way to know God is to know Him in His Word, the Bible. Fear of God is the beginning of wisdom. We must learn the will of God for our lives as Solomon was to learn the will of God for his life. God is more interested in the heart of man than anything else about man. The heart is what you are. Solomon must keep his heart stayed upon God. The thoughts of mankind lead astray, unless they are controlled by the spirit of mankind.
Matthew 22:37 "Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind."
One of the wisest things a person can do, is to seek the Lord with all of his heart. God will not hide if we seek Him. We will find Him, if we really want to find Him. Blessings are abundant for those who obey God's commandments, but those who do not will face abundant curses.
1 Chronicles 28:10 "Take heed now; for the LORD hath chosen thee to build a house for the sanctuary: be strong, and do [it]."
Of offending God by forsaking him. Or see, consider, and observe now what he was further about to say to him, concerning the building of the temple, as follows.
"For the Lord hath chosen thee to build a house for the sanctuary": A temple for the Ark, called the sanctuary (Num. 7:9). The Targum is, the Word of the Lord hath chosen thee, etc.
"Be strong, and do it": Be of a good heart and courage, and set about it with vigor and resolution.
God chooses people for a task, and then, He gives them the ability to get it done. He just wants a willing heart to work with.
1 Chronicles 28:11″Then David gave to Solomon his son the pattern of the porch, and of the houses thereof, and of the treasuries thereof, and of the upper chambers thereof, and of the inner parlors thereof, and of the place of the mercy seat,"
The breadth, and length, and height of it, which was to be placed at the east end of the temple, and was the entrance into it.
"And, of the houses thereof": The holy place, and the most holy, which latter is called the greater house (2 Chron. 3:5).
"And of the treasures": Where things belonging to the temple were laid up, the priests' vestments, and other things.
"And of the upper chambers": Where the priests lay or met for conversation (Jer. 35:2).
"And of the inner parlors thereof": Where the priests ate of the holy things; all these seem to be buildings against the wall of the temple roundabout (1 Kings 6:5).
"And of the place of the mercy seat": The Holy of Holies, where that with the cherubim over it, and the Ark under it, were placed.
It seems that God had given the plan to David for all of this, and he gave it to his son, Solomon. It appears that every little detail had been given to David by the Spirit of God. The porch was 30 feet in length and 180 feet high.
1 Chronicles 28:12 "And the pattern of all that he had by the spirit, of the courts of the house of the LORD, and of all the chambers round about, of the treasuries of the house of God, and of the treasuries of the dedicated things:"
By the Spirit of God, who gave him the whole form of the temple, and all things relative to it. Just as God showed to Moses the pattern of the tabernacle in the mount. The Targum is, by the spirit of prophecy that was with him. The Jews suppose that Samuel the prophet was first made acquainted with it, and he made it known to David.
"Of the courts of the house of the Lord": The outward court, the court of the priests, etc.
"And of all the chambers round about": (see 1 Kings 6:5).
"Of the treasuries of the house of God, and of the treasuries of the dedicated things": Of the difference of which (see 1 Chron. 26:20).
Just as God had given detailed information on the building of the tabernacle to Moses in the wilderness, it appears, He had given detailed information to David here. It appears, he had drawn out detailed instructions and given them to Solomon.
1 Chronicles 28:13 "Also for the courses of the priests and the Levites, and for all the work of the service of the house of the LORD, and for all the vessels of service in the house of the LORD."
Where they should serve, of which, as fixed and ordered by David (see 1 Chron. 24:1).
"And for all the work of the service of the house of the Lord": They should be employed in.
"And for all the vessels of service in the house of the Lord": Which they should use therein.
It appears from this, that the proper functions of the priests and High Priest had been overlooked in the last few years. It appears that God gave the entire plan to David, to establish before his death. The vessels for use in the temple had to be made a certain way and of certain metal. All of the plans for housing for the priests, as well as the plans for the actual temple were given to David by the Spirit of God. Everything had to be done exactly as the plans, if it were to please God.
1 Chronicles 28:14 "[He gave] of gold by weight for [things] of gold, for all instruments of all manner of service; [silver also] for all instruments of silver by weight, for all instruments of every kind of service:"
Whatever was to be made of gold, David was directed by the Spirit of God what weight or quantity of gold should be made use of in making it. As appears from some following instances: silver also.
"For all instruments of silver by weight, for all instruments of every kind of service": So likewise whatever instruments or vessels, for the service of the temple, were to be made of silver, he had a direction from the Spirit of God what weight each was to be, or what quantity of silver was to be used in it, and this he gave; according to Jacob.
David not only gathered up the gold for use in the temple, but had plans showing exactly how much gold was to be used in each item, along with the exact plans for making the item. Nothing but gold was used in the near vicinity of the Ark, which symbolized the presence of God. In this temple, there was an unusually large amount of gold used.
1 Chronicles 28:15 "Even the weight for the candlesticks of gold, and for their lamps of gold, by weight for every candlestick, and for the lamps thereof: and for the candlesticks of silver by weight, [both] for the candlestick, and [also] for the lamps thereof, according to the use of every candlestick."
These candlesticks were ten, and each had seven lamps, and were placed five on one side the Mosaic candlestick, and five on the other, as say the Jews (see 1 Kings 7:49). And the weight of gold for each candlestick, according to the above writer, was one hundred pounds. And for both candlesticks and lamps, David, by the Spirit of God, was directed to give.
"And for the candlesticks of silver, by weight, both for the candlestick, and also for the lamps thereof, according to the use of every candlestick": The weight of silver for them was fixed; of these nowhere else read. Kimchi thinks these were for the chambers of the priests, to give them light when they ate and lay there.
"Silver" means redemption. It is possible for candlesticks to have been made of silver for the palace, or the quarters of the priests, or high priest, but the candlestick in the temple was made of pure gold.
The light is symbolic of the Light of the world, Jesus Christ. The candlesticks of gold showed they were in the near presence of God.
1 Chronicles 28:16 "And by weight [he gave] gold for the tables of showbread, for every table; and [likewise] silver for the tables of silver:"
For though there were but one table for the showbread in the tabernacle of Moses, there were ten in the temple of Solomon (2 Chron. 4:8). And each of them contained one hundred pounds in weight.
"And likewise silver for the tables of silver": These were placed in the court, as Jarchi thinks, on which they flayed the sacrifices. Or, as Kimchi, on which they slew them, and laid the flesh of the burnt offerings on them, which he gathers from (Ezek. 40:39).
The table of showbread was to be made of gold. The showbread symbolized Jesus who is the Bread of life.
1 Kings 7:48-49 "And Solomon made all the vessels that [pertained] unto the house of the LORD: the altar of gold, and the table of gold, whereupon the showbread [was]," "And the candlesticks of pure gold, five on the right [side], and five on the left, before the oracle, with the flowers, and the lamps, and the tongs [of] gold,"
Silver means redemption, so the tables of silver could have been in another place other than the temple.
1 Chronicles 28:17 "Also pure gold for the fleshhooks, and the bowls, and the cups: and for the golden basins [he gave gold] by weight for every basin; and [likewise silver] by weight for every basin of silver:"
To take the pieces of flesh out of the pots, in which they were boiled.
"And the bowls and the cups; and for the golden basins he gave gold by weight for every basin. Which were vessels made use of for the receiving and sprinkling the blood of the sacrifices: likewise silver.
"By weight for every basin of silver": For it seems some of them were of silver, as others were of gold.
The main thing that this is saying, is that David prepared enough gold, silver, and bronze to build all that they needed for the temple.
1 Chronicles 28:18 "And for the altar of incense refined gold by weight; and gold for the pattern of the chariot of the cherubims, that spread out [their wings], and covered the ark of the covenant of the LORD."
"The chariot": Using the imagery of Psalm 18:10, the cherubim are depicted as the vehicle in which God moves.
Everything in the presence of the Ark, which symbolized the presence of God, had to be 24 karat gold, or 24 karat gold overlay. These wings were so long, they entirely covered the width of the Holy of Holies.
1 Chronicles 28:19 "All [this, said David], the LORD made me understand in writing by [his] hand upon me, [even] all the works of this pattern."
As in the case of the tabernacle (Exodus 25:9; 26:30), so the temple was built in accordance with divine plans and instructions.
"In writing": David wrote down the plans under the Holy Spirit's divine inspiration (non-canonical, written revelation). This divine privilege was much like that of Moses for the tabernacle (Exodus 25:9, 40; 27:8, Heb. 8:5).
Just as the Scriptures were written by the Spirit of God moving upon men of God, this pattern of everything in the temple was miraculously given to David by God. God wrote it in David's heart.
Verses 20-21: Solomon's associates in the building project were God, the owner and general contractor (28:20), plus the human work force (28:21).
1 Chronicles 28:20 "And David said to Solomon his son, Be strong and of good courage, and do [it]: fear not, nor be dismayed: for the LORD God, [even] my God, [will be] with thee; he will not fail thee, nor forsake thee, until thou hast finished all the work for the service of the house of the LORD."
(See the note on Joshua 1:6-9).
Solomon was very young, and needed this encouragement from David. We know that God gave Solomon the gift of wisdom as well. David reminded Solomon that God was faithful to give him the understanding to build the temple. God would not have called him, had He not intended to equip Solomon to do the task. God wanted the temple built, and He would be with Solomon.
1 Chronicles 28:21 "And, behold, the courses of the priests and the Levites, [even they shall be with thee] for all the service of the house of God: and [there shall be] with thee for all manner of workmanship every willing skillful man, for any manner of service: also the princes and all the people [will be] wholly at thy commandment."
Which David had lately fixed to take their turns in the temple, when built: "even they shall be with thee".
"For all the service of the house of God": To advise and assist him in everything relating to the service of the sanctuary, which they might be supposed best to understand.
"And there shall be with thee, for all manner of workmanship, every willing skillful man for any manner of service": Men that were not only well skilled in all manner of curious work that was necessary for the service of the house, but were willing to employ their skill to the uttermost for it, and such David had provided (1 Chron. 22:15).
"Also the princes and all the people will be wholly at thy commandment": To do whatever he should order, whether to overlook the workmen, or to contribute to the expenses of the work.
The priests and the Levites would be there to help with any information Solomon needed from the law. There would be thousands of skilled people for every task. Solomon would actually just supervise his leaders, to see that the work went on. David had already assigned each person the task they were to do. God would guide Solomon every step of the way. God had provided skillful people for every task. It would be done. Solomon just must believe it could be done, then do it.
1 Chronicles Chapter 28 Questions
1. Who did David call to Jerusalem?
2. There were leaders of the _________ life, leaders of the ________ government, and the leaders of the __________.
3. Why did he call them?
4. Why was it important that he stood upon his feet?
5. What did David have in his heart to do?
6. Why did God not allow David to do it?
7. David was called a _________ king.
8. What had God allowed David to do about the temple?
9. What special honor had God shown David?
10. Why was it so important for David to proclaim Solomon king?
11. What does "Solomon" mean?
12. How are blessings of God conditional?
13. Who did David warn about keeping the commandments?
14. How can we know God?
15. What does a person have to have for God to use him?
16. Where did David get the plans he gave to Solomon?
17. How had David received the plans?
18. Why did God give David information for the priests?
19. What does "silver" mean?
20. Everything in the presence of the Ark had to made with _______.
21. How long were the wings of the cherubim?
22. What encouraging statement did David make to Solomon?
23. Where did Solomon get his wisdom?
24. Who had God given Solomon to help with the building of the temple?
25. What must Solomon do?
Verses 1-5: David called for consecrated giving to the project (compare 28:1), based on the example of his generosity (verses 3-4). David gave his personal fortune to the temple building, a fortune almost immeasurable.
1 Chronicles 29:1 "Furthermore David the king said unto all the congregation, Solomon my son, whom alone God hath chosen, [is yet] young and tender, and the work [is] great: for the palace [is] not for man, but for the LORD God."
"Young and tender" (see notes on 1 Chron. 22:5).
The fact that Solomon was so young at the time, would make some people wonder at David's choice of him for king. Actually, David had older sons that would have been in line to be king. David settled that quickly by saying that Solomon was the choice of God for this task. The palace here, was speaking of the temple. This was a giant undertaking.
Verses 2-5 (see the note on 22:5).
1 Chronicles 29:2 "Now I have prepared with all my might for the house of my God the gold for [things to be made] of gold, and the silver for [things] of silver, and the brass for [things] of brass, the iron for [things] of iron, and wood for [things] of wood; onyx stones, and [stones] to be set, glistering stones, and of divers colors, and all manner of precious stones, and marble stones in abundance."
According to the utmost of his ability for the building and decorating of it.
"The gold for the things to be made of gold": As the candlesticks, showbread tables, etc.
"And the silver for things of silver": As for basins, etc.
"And the brass for things of brass": As the brasen altar and brasen laver.
"And iron for things of iron": For nails, hinges, etc.
"And wood for things of wood": For rafters, ceilings, floors, etc.
"Onyx stones": The Targum, stones of beryl. And stones to be set; other precious stones to be set in gold and silver.
"Glistering stones": The Targum, emeralds; the word is used for stibium (a lustrous gray metalloid or black lead), with which women painted their eyes. And so, may signify black stones, like black lead; as white marble is after mentioned, perhaps black is here meant, or such stones Solomon paved the ways with leading to Jerusalem. But as such stones are not very glistering, there seems to be no reason for such an epithet. Unless the stone "phengites" should be meant, which was a clear bright stone, and served for looking glasses. And so Lucian speaks of Astarte having a splendid stone about her. Called which in the night gave much light to the temple, but shone weakly in the day time, and looked like fire.
"And of divers colors": That is, stones of various colors, as jaspers, amethysts, etc. Kimchi interprets it of embroidered clothes, and garments of needlework, and in these precious stones were sometimes inserted.
"And all manner of precious stones": As pearls, diamonds, etc. It is hard to say what all these precious stones were for. Jarchi and Kimchi think they were to decorate the walls overlaid with gold, in which they were set. It is certain they were for garnishing and beautifying the house (see 2 Chron. 3:6).
"And marble stones in abundance": For pillars, tables, and pavement. As Jarchi; this was Parian marble, according to the Septuagint and Vulgate Latin versions. The whitest of marble, found in the island Paros, and which agrees with the word here used.
David wanted "the house of ... God" to be beautiful as well as functional, something worthy of the King of kings. Instead of sulking in disappointment at a spoiled dream, he redirected his energies to a new vision, motivated to help his son.
David had been gathering for quite a while the things for use in the building of the temple. In an earlier lesson, we saw that David had gathered billions of dollars' worth of silver and gold to be used in the temple. Cedar wood had been brought in from foreign countries. Most of the silver, gold, and brass had been spoils of war. The nails had been made with the iron. This temple would have enough precious metals and precious stones in it to cover a modern country's national debt. The marble and all of the stones to use in the temple had been prepared elsewhere, and brought to the location of the temple. This temple would be the most beautiful building in all the world.
Verses 3-4: The figure mentioned here seems to be at variance with David's claim (in 22:14). Actually, the huge expenditure listed was an initial giving for the building of the temple. The sum mentioned here is a later gift "over and above" what he had already donated.
David cheerfully gave "over and above" from his "own proper good". He gave 3,000 talents of "gold" (more than 100 tons), and 7,000 talents of "silver" (more than 235 tons). What an example this king set for his people! He did not cling to his possessions but cheerfully offered them back to God, thus reminding his entire kingdom that everything they had came from God. Imagine how the world would be transformed if every leader gave so willingly to the Lord (2 Cor. 9:7).
1 Chronicles 29:3 "Moreover, because I have set my affection to the house of my God, I have of mine own proper good, of gold and silver, [which] I have given to the house of my God, over and above all that I have prepared for the holy house,"
Had a good will to it, and was earnestly desirous of having it built, and that in a grand manner.
"I have of my own proper good": Which he had treasured up for his own use.
"Of gold and silver, even that I have given to the house of my God": To build or ornament it, or make vessels for it.
"Over and above all that I have prepared for the holy house": For the building of the temple, which is made mention of in the preceding chapter.
The wealth could have all belonged to David, but he loved God and wanted all of this wealth to belong to his God. It was by David's own free will he gave these treasures for the temple.
1 Chronicles 29:4″[Even] three thousand talents of gold, of the gold of Ophir, and seven thousand talents of refined silver, to overlay the walls of the houses [withal]:"
We do not know the value of the Hebrew talent at this period, and therefore these numbers may be sound. But in that case we must suppose an enormous difference between the pre-Babylonian and the post-Babylonian talents. Accumulations to anything like this amount are inconceivable under the circumstances, and we must therefore either suppose the talents of David's time to have been little more than the 100th part of the later talents, or regard the numbers of this verse as augmented at least a hundredfold by corruption.
David unfolded his great and long cherished plan, enjoined the building of God's house as a sacred duty on him and his son and successor Soloman, and described the resources there was for carrying on the work. Some of the vast amount of personal property he had accumulated in the precious metals (1Ch 22:14) could have been spoil taken from the people he had conquered, and the cities he had sacked.
1 Chronicles 29:5 "The gold for [things] of gold, and the silver for [things] of silver, and for all manner of work [to be made] by the hands of artificers. And who [then] is willing to consecrate his service this day unto the LORD?"
The one for what was to be overlaid with gold, the other for what was to be overlaid with silver.
"And for all manner of work to be made by the hands of artificers": What remained was to be made use of in employing artificers in making vessels for the temple that were needful.
"And who then is willing to consecrate his service this day unto the Lord": Or fill his hand? And give largely and liberally towards building a house for the service and worship, honor and glory, of God. And David, having set so good an example, could with the better grace recommend the good work to his nobles and people, and which had its desired effect, as follows in the next scripture.
David had told them of his generous gifts, and he was encouraging them to give to the construction of the temple themselves. This was also a call for volunteers, who had skills in these areas, to come forward.
Verses 6-9: "Willingly": Here is the key to all freewill giving, i.e., giving what one desires to give. Tithes were required for taxation, to fund the theocracy, similar to taxation today. The law required that to be paid. This, however, is the voluntary giving from the heart to the Lord. The New Testament speaks of this (Luke 6:38; 2 Cor. 9:1-8), and never demands that a tithe be given to God, but that taxes be paid to one's government (Rom. 13:6-7). Paying taxes and giving God whatever one is willing to give, based on devotion to Him and His glory, is biblical giving.
(See the note on 28-9-10; compare Exodus 25:2).
1 Chronicles 29:6″Then the chief of the fathers and princes of the tribes of Israel, and the captains of thousands and of hundreds, with the rulers of the king's work, offered willingly,"
The princes of the twelve tribes.
"And the captains of thousands, and of hundreds, with the rulers over the king's work": Who were now assembled (1 Chron. 28:1).
"Offered willingly:" And cheerfully; needed no more arguments to press them to it, but at once readily communicated.
1 Chronicles 29:7 "And gave for the service of the house of God of gold five thousand talents and ten thousand drams, and of silver ten thousand talents, and of brass eighteen thousand talents, and one hundred thousand talents of iron."
"Gave ... five thousand talents": The readers of this material in Ezra's day would know it as a contemporary measurement. The sum of all this is staggering, and has been estimated into the billions of dollars.
This was a large offering given by the leaders of the people. Iron is measured by the pound, so there would be 12,500,000 pounds of iron. This is a tremendous offering.
1 Chronicles 29:8 "And they with whom [precious] stones were found gave [them] to the treasure of the house of the LORD, by the hand of Jehiel the Gershonite."
Such as are mentioned (1 Chron. 29:2).
"Gave them to the treasure of the house of the Lord": To be laid up there.
"By the hand of Jehiel the Gershonite": Who, and his sons, had the care of that treasury (1 Chron. 27:21).
1 Chronicles 29:9 "Then the people rejoiced, for that they offered willingly, because with perfect heart they offered willingly to the LORD: and David the king also rejoiced with great joy."
The people followed the example of their king and "offered willingly ... to the Lord", giving David cause to rejoice. They also gave completely - "with perfect heart". As the people of God today, Christians are called to wholeheartedly and joyfully give to God.
Many of the stones had probably been spoils of war. The wonderful thing was that the people gave these things willingly. God does not want anything from us that we give begrudgingly. He accepts gifts we give from a free heart.
Verses 10-17: David's prayer began with thanksgiving and praise, acknowledging that everything comes from God, including "riches and honor". David surrendered to God what was rightfully His as the Originator, the Owner, and the Operator of the universe.
David responds to the phenomenal offering expressing amazing sacrifices of wealth with praise in which he acknowledges that all things belong to and come from God. He concludes that God is everything and that man is nothing, much like Psalm 8. This magnificent prayer of thanks gives God all credit, even for the people's generosity (verse 14).
1 Chronicles 29:10″Wherefore David blessed the LORD before all the congregation: and David said, Blessed [be] thou, LORD God of Israel our father, for ever and ever."
"David" again shows himself to be a man of prayer (16:2, 7-37; 17:26-27). Those who stand before God's people should likewise be capable of leading them in genuine intercession and communion with God."
1 Chronicles 29:11 "Thine, O LORD, [is] the greatness, and the power, and the glory, and the victory, and the majesty: for all [that is] in the heaven and in the earth [is thine]; thine [is] the kingdom, O LORD, and thou art exalted as head above all."
That is, either God is possessed of all greatness and immensity, of dignity of nature, and of all perfections. Of almighty power, of excellent glory, of superiority to all beings and of honor, and majesty. And all that grandeur, might, and honor in men, and victory over others. The majestic appearance they make, and exaltation above others they have, are all of God.
"For all that is in the heaven and in the earth is thine": They are both made by him, and all that is in them, and therefore he has the sole right unto them.
"Thine is the kingdom, O Lord": Of nature and Providence; he has the sole dominion over all creatures, and the sovereign disposal of all things.
"And thou art exalted as head above all": Men on earth, and angels in heaven.
David was so overwhelmed by the generosity of the people that he immediately began to praise God. We see an adoration of God, and a stating of His great power and goodness. This was an acknowledgment that truly everything and everyone belong to God. God created all. It all is His.
1 Chronicles 29:12 "Both riches and honor [come] of thee, and thou reignest over all; and in thine hand [is] power and might; and in thine hand [it is] to make great, and to give strength unto all."
Whatever of either the children of men have is not owing to their merits, nor to their diligence and industry, and wise conduct, but to the providence of God (Eccl. 9:11). So the gods with the Heathens are said to be givers of riches.
"And thou reignest over all": Govern the world by wisdom, and dispose all things in it for the best.
"In thine hand is power and might": To do whatsoever he pleaseth.
"And in thine hand it is to make great": In worldly things, and so in spiritual.
"And to give strength unto all": Against their enemies, and to do the will and work of God. Of all which David had had an experience.
A person is rich, because God chooses for him to be rich. A person is honored, because God wants them to be honored. A very good example of the fact that everything belongs to God, is the coin in the fish's mouth to pay Jesus' taxes. The people vote and believe they elect a president, but truly, the person God had chosen to be president is who wins the race. David was fully aware that God made him great.
1 Chronicles 29:13 "Now therefore, our God, we thank thee, and praise thy glorious name."
That he that was so great, and so much above them, should take notice of them, and bestow so many great and good things on them.
There was only one thing left for David to do, and that was to praise God for what had happened. When God pours out a blessing on us, the only thing we can do is thank Him and praise Him.
Verses 14-15: Only what is given back to God will last forever.
1 Chronicles 29:14 "But who [am] I, and what [is] my people, that we should be able to offer so willingly after this sort? for all things [come] of thee, and of thine own have we given thee."
Originally dust and ashes, a sinful creature, unworthy to receive anything from God. And of having the honor of doing anything for him.
"And what is my people": Subject to him, the least of all people, separated from the nations round about them, and despised by them.
"That we should be able to offer so willingly after this sort?" That they, who were a poor people, some years ago brought out of Egyptian bondage, should now be possessed of such an affluence. And have such a generous heart and liberal spirit given them, as to contribute in so large and liberal a manner as they had done. All was owing to the goodness of God to them, and the efficacy of his grace upon them.
"For all things come of thee": All good things, temporal and spiritual. The Lord is the fountain of goodness, and Father of mercies.
"And of thine own have we given thee": For there is nothing a man has but he has received from the Lord, and therefore can give nothing to him but his own (see Rom. 11:35).
David was feeling humbled by all the wealth and greatness that God had poured on him and on the people of Israel as a whole. He was aware these things were just loaned to him for a while.
1 Chronicles 29:15 "For we [are] strangers before thee, and sojourners, as [were] all our fathers: our days on the earth [are] as a shadow, and [there is] none abiding."
For though they were in possession of the land of Canaan, yet they held it not in their own right, but as the Lord's. Who said, the land is mine (Lev. 25:23). They were but tenants in it, and were not to abide long here; they belonged to another city and country. The consideration of which might tend to set them loose to worldly things, and the more easily to part with them for the service of God, and the honor of his name.
"Our days on the earth are as a shadow": Man's life is expressed by days, not months and years, being so short; and by days on earth, in distinction from the days of heaven, or eternity. And these said to be as a shadow, of a short continuance, empty, mutable, and uncertain, dark and obscure, quickly gone. Like the shadow of the sun; and not only like that, or of a mountain, tree or wall. But, as the Targum, of a bird that is flying, which passes away at once.
"And there is none abiding": Not long, much less always, being but sojourners as before. So Cato in Cicero is represented as saying, "I depart out of this life as from an inn, and not a house. For nature has given us an inn to sojourn, not a place to dwell in:" or "there is no hope or expectation"; of living long, of recalling time, and of avoiding death.
David was no different than us all. We are all just passing through this world. Life on the earth is like a vapor. It is just a very short time considering the time we will spend in heaven. The flesh of man is few of days. No one lives forever in flesh. The important life begins, when we shed this house of flesh.
Verses 16-20: David leads in a prayer of commitment.
1 Chronicles 29:16 "O LORD our God, all this store that we have prepared to build thee a house for thine holy name [cometh] of thine hand, and [is] all thine own."
Of gold, silver, etc., that he and his people had provided and contributed. All this store, besides the brass, iron, etc.
"To build thee a house for thine holy name": To perform holy and religious worship in it, for the glory of his name.
"Cometh of thine hand, and is all thine own": This he repeats, that God might have all the glory of all they had and did.
David was saying that they were not really giving God anything. It all belonged to Him in the first place.
1 Chronicles 29:17 "I know also, my God, that thou triest the heart, and hast pleasure in uprightness. As for me, in the uprightness of mine heart I have willingly offered all these things: and now have I seen with joy thy people, which are present here, to offer willingly unto thee."
"Triest the heart": Opportunities for giving to God are tests of the character of a believer's devotion to the Lord. The king acknowledges that the attitude of one's heart is significantly more important than the amount of offering in one's hand.
David knows his heart was right with God, and now, he felt his people were right in their hearts, as well. The willingness to give to God said a lot about the condition of their hearts.
Verses 18-19: David understands that God's covenant with him has been given by the promise-keeping "God of Abraham" (Gen. 17:1; 26:24), "Isaac" (Gen. 28:13), "and of Israel" (Gen. 50:24; Exodus 3:15).
David prayed that the people of God would "prepare their heart unto" Him and that Solomon would have a "perfect" heart toward God. Following God is a matter of the heart as much as the head.
1 Chronicles 29:18 "O LORD God of Abraham, Isaac, and of Israel, our fathers, keep this for ever in the imagination of the thoughts of the heart of thy people, and prepare their heart unto thee:"
The ancestors of the Jewish nation, whose covenant God the Lord was, and who had ever been mindful of his promise to them, with respect to them their seed.
"Keep this for ever in the imagination of the thoughts of the heart of thy people": Let the same disposition of mind always continue in them to serve the Lord their God.
"And prepare their heart unto thee": Incline and dispose their minds always to fear the Lord, and obey his will.
Abraham, Isaac, and Israel were the patriarchs. They were the recipients of the promises of God. The blessings on David and these people were fulfillment of the promises He made to Abraham. David wanted his people to remain faithful to God.
1 Chronicles 29:19 "And give unto Solomon my son a perfect heart, to keep thy commandments, thy testimonies, and thy statutes, and to do all [these things], and to build the palace, [for] the which I have made provision."
All the laws of God, moral, ceremonial, and judicial, even to observe them cordially and sincerely.
"And to do all those things": He had suggested to him particularly.
"And to build the palace for the which I have made provision": As before declared.
David was asking God to give Solomon a perfect heart. He knew that Solomon would be tempted with all the wealth and attention he would get. He would be so blessed with things of this earth, it would be difficult for him to overcome the flesh.
1 Chronicles 29:20″And David said to all the congregation, Now bless the LORD your God. And all the congregation blessed the LORD God of their fathers, and bowed down their heads, and worshipped the LORD, and the king."
"Bowed ... worshipped": the ultimate physical expression of an inward submission to God in all things.
David closed his prayer by giving his people a challenge: "Now bless the Lord your God". This statement can and should be heeded in any circumstance.
David was a good leader. Good leaders lead their people to a closer relationship with God.
Verses 21-30: The chronicler records in selective fashion the final days of David and the enthronement of Solomon. For a more complete treatment (see 1 Kings 1:1-53).
1 Chronicles 29:21 "And they sacrificed sacrifices unto the LORD, and offered burnt offerings unto the LORD, on the morrow after that day, [even] a thousand bullocks, a thousand rams, [and] a thousand lambs, with their drink offerings, and sacrifices in abundance for all Israel:"
David and the congregation.
"And offered burnt offerings unto the Lord on the morrow after that day": Not having time enough on that day to perform, at least not all of them. And these they offered on the altar David had erected in the threshing floor of Araunah, by the order of God, where afterwards the temple was built.
"Even a thousand bullocks, a thousand rams, and a thousand lambs, with their burnt offerings": And meat offerings also, both which always went along with them.
"And sacrifices in abundance for all Israel": Whom they represented. These last were peace offerings, part of which those offering had for themselves and friends to feast on, as these did, as follows in the next scripture.
This was all sealed with the sacrifices they made to the LORD. Even the sacrifices were given in abundance. This showed the sincerity of those who were sacrificing.
1 Chronicles 29:22 "And did eat and drink before the LORD on that day with great gladness. And they made Solomon the son of David king the second time, and anointed [him] unto the LORD [to be] the chief governor, and Zadok [to be] priest."
"Solomon" had been "anointed" as "king" previously in a smaller ceremony due to the attempted usurpation of power by Adonijah (see the note on 1 Kings 1:38-40). For the installation of "Zadok" as high "priest" (see 1 Kings 2:27, 35).
"The second time": This most likely refers to a public ceremony subsequent to the private one (of 1 Kings 1:35-39), in response to Adonijah's conspiracy. David's High-Priest Zadok had been loyal to both father and son (1 Kings 1:32-40; 2:27-29), so he continued on as High-Priest during Solomon's reign.
The people "did eat and drink before the Lord" and rejoiced with "great gladness", much as they had at David's coronation banquet (12:38-40). This celebration calls to mind the messianic feast referred to (in Isaiah 25:6-8).
This was a time of great celebration. The people were as joyful about the building of this temple, as David was. Solomon would be anointed the second time. This would show that all the people had accepted him as king in the stead of David. Zadok would be anointed again also, to take the position of High Priest.
1 Chronicles 29:23 "Then Solomon sat on the throne of the LORD as king instead of David his father, and prospered; and all Israel obeyed him."
Who had given it to him, and established him on it, and whose vicegerent he was, and over whose people he ruled.
"As king instead of David": He was viceroy to him in his life time, and succeeded him at his death, when he had the full power of government.
"And prospered": His reign was happy and peaceable.
"And all Israel obeyed him": At once; whereas it was some time, even years, before all Israel obeyed David.
In an earlier book, we mentioned the fact that it was very unusual for a son to become king, before the death of his father. This was exactly what happened here. His prosperity was so great that he was known as the richest man in the world.
1 Chronicles 29:24 "And all the princes, and the mighty men, and all the sons likewise of king David, submitted themselves unto Solomon the king."
The princes of the tribes, and the officers of the army.
"And all the sons likewise of King David": As many as were living: even though they were older than Solomon.
"They submitted to Solomon the king": Or "gave the hand under" him, promising obedience, and swore allegiance to him (see Gen. 24:2).
Solomon was obviously the choice of David to succeed him. Most of the people were aware that Solomon was chosen of God to be king of Israel. They accepted him as king, partly because they did not want to displease David or God.
1 Chronicles 29:25 "And the LORD magnified Solomon exceedingly in the sight of all Israel, and bestowed upon him [such] royal majesty as had not been on any king before him in Israel."
By giving him such a large share of wisdom and understanding in government.
"And bestowed upon him such royal majesty": Not only such wealth and riches, but such honor and reverence.
"As had not been on any king before him in Israel": Not on Saul, or even on David.
Solomon was the richest and the wisest king who had ever reigned. He was so blessed, that people from all over the known world came to see the greatness of Solomon.
Verses 26-28 (compare 1 Kings 2:10-12).
1 Chronicles 29:26″Thus David the son of Jesse reigned over all Israel."
As before related in this book, and in the second book of Samuel; his reign being long and glorious.
1 Chronicles 29:27 "And the time that he reigned over Israel [was] forty years; seven years reigned he in Hebron, and thirty and three [years] reigned he in Jerusalem."
"Forty years" (ca. 1011-971 B.C.).
This is a recap of the reign of David in Israel. His reign of 40 years included 7 years over Judah and 33 years over all Israel.
1 Chronicles 29:28 "And he died in a good old age, full of days, riches, and honor: and Solomon his son reigned in his stead."
Being seventy years of age.
"Full of days, riches, and honor": Had as much of either of them as he could wish for. And having enough, he sought after, and was taken to the possession of, eternal life, durable riches, and honors, and glory, that fade not away.
"And Solomon his son reigned in his stead; in full power and authority.
David was 30 when he began to reign, so he was seventy years old when he died. He had experienced blessings from God that few men ever know. His son, Solomon, would know even greater blessings as he reigned over Israel and built the temple.
1 Chronicles 29:29 "Now the acts of David the king, first and last, behold, they [are] written in the book of Samuel the seer, and in the book of Nathan the prophet, and in the book of Gad the Seer,"
"Samuel": This most likely refers to the canonical book (of 1 and 2 Samuel).
"Seer ... Prophet ... seer": All 3 are different, but synonymous, Hebrew terms referring to the prophetic office from the perspectives of:
(1) To understand;
(2) To proclaim; and
(3) To understand respectively.
"Nathan ... Gad": These are non-canonical, but reliable, historical records that the chronicler utilized. God's Spirit protected the record from error in the original writing (2 Tim. 3:16-17; 2 Peter 1:20-21).
These are non-canonical source materials, which the author of Chronicles was, under divine inspiration, led to consult. Many other such Hebrew writings are mentioned by the Old Testament authors (e.g., Joshua 10:13; 2 Sam. 1:18; 1 Kings 11:41; 14:29; 2 Chron. 9:29; 12:15; 13:22; 24:27; 26:22; 33:19), and, doubtless, others existed and were circulated as well. However, no claim can be made for the inspiration of all these now lost books, inspiration being the Holy Spirit's particular work in recording God's revealed truth solely as contained in the canonical Scriptures (Luke 24:44; 2 Tim. 3:16; 2 Peter 1:21; 3:2).
1 Chronicles 29:30 "With all his reign and his might, and the times that went over him, and over Israel, and over all the kingdoms of the countries."
The whole of it, and the mighty valiant acts done by him, the battles he fought, and the victories he obtained.
"And the times that went over him, and over Israel, and all the kingdoms of the countries": Things that were done in his time in Israel, and in the nations round about subdued by him, as Moab, Ammon, Syria, and Philistia.
The book, spoken of as of Samuel the seer, is possibly the book of Samuel in the Bible. The other books, I am not sure of. We do know that Nathan the prophet and Gad the seer, were both highly respected. Nathan had prophesied to David. All of the things mentioned above, are mentioned in the Bible in other Scriptures than this one. We also know that they had accurate records of events of their day.
1 Chronicles Chapter 29 Questions
1. Who had chosen Solomon to be king?
2. What did David say about the age of Solomon?
3. Palace, was speaking of the ____________.
4. What did verse 2 say, David had prepared for the temple?
5. Most of the silver, gold, and brass, had come from ________ of ________.
6. What was made with the iron?
7. Where had the stones been prepared?
8. What type of wood would be used?
9. How many talents of gold does verse 4 say David gave?
10. How many talents of silver had he given?
11. How much does a talent weigh?
12. Who would do the work with the gold?
13. Who did David encourage to give, also?
14. How many talents of gold did they give?
15. Who gave precious stones?
16. Why is someone rich?
17. Who truly chooses the president?
18. What had greatly humbled David?
19. God tries the __________ of mankind.
20. In verse 18, who are the three patriarchs?
21. What did David ask God to give Solomon?
22. Great leaders do what?
23. How many bullocks were sacrificed?
24. How did all of Israel accept Solomon as king?
25. How rich was Solomon?
26. Why did they all accept Solomon as king?
27. What does verses 26 and 27 recap?
28. How old was David, when he began to reign in Hebron?
29. How old was David, when he died?
30. The book of Samuel, mentioned in verse 29, is probably what?
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