Text -- 1 Chronicles 15:22 (NET)

15:22 Kenaniah, the leader of the Levites, was in charge of transport, for he was well-informed on this matter;

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Ch 15:22

He was the moderator of the musick, instructing them when and how to lift up their voices, or change their notes, or make their stops.

JFB: 1Ch 15:16-24

These eminent Levites were instructed to train the musicians and singers who were under them, for the solemn procession. The performers were ranged in three choirs or bands, and the names of the principal leaders are given (1Ch 15:17-18, 1Ch 15:21), with the instruments respectively used by each. "Ben" (1Ch 15:18) is omitted (1Ch 15:20). Either it was used merely as a common noun, to intimate that Zechariah was the son of Jaaziel or Aziel, or Ben is the same as Azaziah [1Ch 15:21].

JFB: 1Ch 15:22

He was not of the six heads of the Levitical families, but a chief in consequence of his office, which required learning, without regard to birth or family.

JFB: 1Ch 15:22

He directed all these bands as to the proper time when each was to strike in or change their notes; or, as some render the passage, "He led the burdens, for he was skilled," that is, in the custom which it was necessary to observe in the carriage of the holy things [BERTHEAU].

Clarke: 1Ch 15:22

Chenaniah - he instructed about the song - This appears to have been the master singer; he gave the key and the time, for he presided במשא bemassa , in the elevation, probably meaning what is called pitching the tune, for he was skillful in music, and powerful in his voice, and well qualified to lead the band: be might have been precentor.

TSK: 1Ch 15:22

for : etc. or, for the carriage, he instructed about the carriage

song : Heb. lifting up, 1Ch 15:16, 1Ch 15:27

he instructed : 1Ch 25:7, 1Ch 25:8

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Ch 15:22

For song - See the margin. Hebraists are still at variance as to the meaning of this passage, some supposing elevation or, delivery of the voice, others elevation of the ark, to be intended.

Poole: 1Ch 15:22

Was for song Heb. was for lifting up ; either,

1. Of the ark; he was for carriage of the ark, being appointed to instruct or direct the time and manner of carrying the ark, and when they should make a stand or a change in the bearers. Or rather,

2. Of the voice; he was the moderator of the music, instructing them when and how to lift up their voices, or change their notes, or make their stops, which best agrees with the following reason, because he was skillful; for this required far more skill than the carriage of the ark, which any man of common discretion could easily govern; and with 1Ch 15:27 , where this same Chenaniah is joined with the singers .

Haydock: 1Ch 15:22

The prophecy. Singing praises to God is here called prophecy: the more, because these singers were often inspired men. (Challoner) ---

Hebrew Massa signifies a song, (Haydock) elevation, (Calmet) burden. (Syriac) So the Vulgate has onus Moab, &c., the burden or dreadful prediction against Moab. (Calmet) ---

Prophecy often denotes no more than a melodious canticle, 1 Kings x. 10. (Haydock) ---

Chonenias directed all this music. Septuagint simply style him "prince of the Levites, prince of the musicians" (Calmet) or Greek: archon ton odon (who gave out the songs) "because he was intelligent." (Haydock)

Gill: 1Ch 15:22

And Chenaniah chief of the Levites was for song,.... 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 skilful; a wise and prudent man in all things, and so proper to direct in this business.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Ch 15:22

¹ tn Heb “and Kenaniah, the leader of the Levites, with lifting up, supervising with lifting up, for he was well-informed.” The precise nuance of מַשָּׂא (masa’, “lifting up”) is unclear. Some understand it as a reference to supervising the singing and music (e.g., NIV: “Kenaniah…was in charge of the singing”; NEB: “Kenaniah…was precentor in charge of the music”).

Geneva Bible: 1Ch 15:22

And Chenaniah, chief of the Levites, ^{( l )} [was] for song: he instructed about the song, because he [was] skilful.

^{( l )} That is, to appoint Psalms and songs to them that sang.

Commentary -- Verse Range Notes

TSK Synopsis: 1Ch 15:1-29

1 David having prepared a place for the ark, the priests and Levites bring it from Obed-edom.

25 He performs the solemnity thereof with great joy.

29 Michal despises him.

MHCC: 1Ch 15:1-24

Wise and good men may be guilty of oversights, which they will correct, as soon as they are aware of them. David does not try to justify what had been done amiss, nor to lay the blame on others; but he owns himself guilty, with others, of not seeking God in due order.

Matthew Henry: 1Ch 15:1-24

Preparation is here made for the bringing of the ark home to the city of David from the house of Obed-edom. It is here owned that in the former attempt, though it was a very good work and in it they sought God, yet they sought him, not after the due order, 1Ch 15:13. "We did not go about our work considerately; and therefore we sped so ill."Note, It is not enough that we do that which is good, but we must do it well - not enough that we seek God in a due ordinance, but we must seek after him, in a due order. Note, also, When we have suffered for our irregularities we must learn thereby to be more regular; then we answer the end of chastisement. Let us see how the matter was mended. 1. David now prepared a place for the reception of the ark, before he brought it to him; and thus he sought in the due order. He had not time to build a house, but he pitched a tent for it (1Ch 15:1), probably according to the pattern shown to Moses in the mount, or as near it as might be, of curtains and boards. Observe, When he made houses for himself in the city of David he prepared a place for the ark. Note, Wherever we build for ourselves, we must be sure to make room for God's ark, for a church in the house. 2. David now ordered that the Levites or priests should carry the ark upon their shoulders. Now he bethought himself of that which he could not but know before, that, none ought to carry the ark but the Levites, 1Ch 15:2. The Kohathites carried it in their ordinary marches, and therefore had no wagons allotted them, because their work was to bear upon their shoulders, Num 7:9. But upon extraordinary occasions, as when they passed Jordan and compassed Jericho, the priests carried it. This rule was express, and yet David himself forgot it, and put the ark upon a cart. Note, Even those that are very knowing in the word of God, yet have it not always so ready to them as were to be wished when they have occasion to use it. Wise and good men may be guilty of an oversight, which, as soon as they are aware of, they will correct. David did not go about to justify what had been done amiss, nor to lay the blame on others, but owned himself guilty, with others, of not seeking God in a due order, and now took care not only to summon the Levites to the solemnity, as he did all Israel (1Ch 15:3), and had done before (1Ch 13:2), but to see that they assembled (1Ch 15:4), especially the sons of Aaron, 1Ch 15:11. To them he gives the solemn charge (1Ch 15:12): You are the chief of the fathers of the Levites, therefore do you bring up the ark of the Lord. It is expected that those who are advanced above others in dignity should go before others in duty. "You are the chief, and therefore more is expected from you than from others, both by way of service yourselves and influence on the rest. You did it not at first, neither did your duty yourselves nor took care to instruct us, and we smarted for it: The Lord made a breach upon us; we have all smarted for your neglect; this has been by your means (see Mal 1:9): therefore sanctify yourselves, and mind your business."When those that have suffered for doing ill thus learn to do better the correction is well bestowed. 3. The Levites and priests sanctified themselves (1Ch 15:14) and were ready to carry the ark on their shoulders, according to the law, 1Ch 15:15. Note, Many that are very remiss in their duty, if they were but faithfully told of it, would reform and do better. The breach upon Uzza made the priests more careful to sanctify themselves, that is, to cleanse themselves from all ceremonial pollution and to compose themselves for the solemn service of God, so as to strike a reverence upon the people. Some are made examples, that others may be made exemplary and very cautious. 4. Officers were appointed to be ready to bid the ark welcome, with every possible expression of joy, 1Ch 15:16. David ordered the chief of the Levites to nominate those that they knew to be proficients for this service. Heman, Asaph, and Ethan, were now first appointed, 1Ch 15:17. They undertook to sound with symbols (1Ch 15:19), others with psalteries (1Ch 15:20), others with harps, on the Sheminith, or eighth, eight notes higher or lower than the rest, according to the rules of the concert, 1Ch 15:21. Some that were priests blew with the trumpet (1Ch 15:24), as was usual at the removal of the ark (Num 10:8) and at solemn feasts, Psa 81:3. And one was appointed for song (1Ch 15:22), for he was skilful in it, could sing well himself and instruct others. Note, As every man has received the gift, so he ought to minister the same, 1Pe 4:10. And those that excel in any endowment should not only use it for the common good themselves, but teach others also, and not grudge to make others as wise as themselves. This way of praising God by musical instruments had not hitherto been in use. But David, being a prophet, instituted it by divine direction, and added it to the other carnal ordinances of that dispensation, as the apostle calls them, Heb 9:10. The New Testament keeps up singing of psalms, but has not appointed church-music. Some were appointed to be porters (1Ch 15:18), others door-keepers for the ark (1Ch 15:23, 1Ch 15:24), and one of these was Obed-edom, who reckoned it no doubt a place of honour, and accepted it as recompence for the entertainment he had given to the ark. He had been for three months housekeeper to the ark, and indeed its landlord. But, when he might not be so any longer, such an affection had he for it that he was glad to be its door-keeper.

Keil-Delitzsch: 1Ch 15:22-24

"Chenaniah, the prince of the Levites, for the bearing, teacher in bearing; for he was instructed in it."Since Chenaniah does not occur among the six princes of the Levites in 1Ch 15:5-10, and is called in 1Ch 15:27 המּשּׂא השׂר , we must here also join בּמשּׂא (as most editions punctuate the first במשׂא , while according to Norzi בּמּשּׂא is the right reading even in the first case) closely with שׂר־הלויּם , with the meaning that Chenaniah was captain of the Levites who had charge of the bearing of the ark, a chief of the Levites who bore it. The word משּׂא is,however, very variously interpreted. The lxx have ἄρχων τῶν ᾠδῶν , and the Vulgate, prophetiae praeerat ad praecinendam melodiam; whence Luther translates: the master in song to teach them to sing. This translation cannot, however, be linguistically upheld; the word משּׂא means only the bearing of the burden (Num 4:19, Num 4:27, etc.; 2Ch 35:3), and a prophetical utterance of an oppressive or threatening character (Isa 13:1, and Isa 15:1, etc.). But from this second signification neither the general meaning prophetia, nor, if we wish to go back upon the קול נשׂא , to raise the voice, the signification master of song, supremus musicus (Lavat.), or qui principatum tenebat in cantu illo sublimiore (Vatabl.), can be derived. The meaning prophetia , moreover, does not suit the context, and we must consequently, with Bertheau and others, hold fast the signification of bearing. We are determined in favour of this, (1) by the context, which here treats of the bearing of the ark, for which משּׂא is the usual word; and (2) by the circumstance that in 1Ch 26:29 Chenaniah is mentioned as the chief of the Levites for the external business, which goes to show, if the persons are identical, that he here had the oversight of the external business of the transport. יסר is not the inf. absol., which cannot stand directly for the verb. finit. ; nor is it the imperf. of סרר in the signification of שׂרר (Bertheau and others), but a nominal formation from יסר (cf. on this formation as the most proper designation of the actor, Ew. §152, b ), in the signification teacher, which is shown by Isa 28:26 certainly to belong to יסר . The clause בּמּשּׂא יסר gives the explanation of the preceding בּמשּׂא , or it specifies what Chenaniah had to do in the procession. He had to take the lead in the bearing because he was מבין in it, i.e., was instructed in that which was to be observed in it. - In 1Ch 15:23 two doorkeepers for the ark are named; and in 1Ch 15:24, at the end of the enumeration of the Levites who were busied about the transport, two additional names are mentioned as those of men who had the same duty. The business of these doorkeepers was, as Seb. Schmidt has already remarked on 2 Sam 6, non tam introitum aperire arcae, quam custodire, ne ad eam irrumperetur . Between these two pairs of doorkeepers in 1Ch 15:24, the priests, seven in number, who blew the trumpets, are named. The Kethibh מחצצרים is to be read מחצצרים , a denom. from חצצרה ; the Keri מחצרים is Hiph. of חצר , as in 2Ch 7:6; 2Ch 13:14, and 2Ch 29:28. In 2Ch 5:12 and 2Ch 5:13, on the contrary, מחצּרים is partic. Pi. The blowing of the silver trumpets by the priests in this solemn procession rests on the prescription in Num 10:1-10, which see. The place assigned to these trumpet-blowing priests was either immediately before the ark, like the priestly trumpeters in the march round Jericho (Jos 6:4, Jos 6:6), or immediately after it. For, that these priests entered in the immediate vicinity of the ark, may be inferred from the fact that before and behind them were doorkeepers of the ark. The procession, then, was probably arranged in this way: (1) the singers and players in front, in three division; (2) Chenaniah, the captain of the bearers; (3) two doorkeepers; (4) the priests with the trumpets immediately before or after the ark; (5) two doorkeepers; (6) the king with the elders and captains of thousands (1Ch 15:25). The two doorkeepers Obededom and Jehiah ( יחיּה ), Rashi, Berth.,and others consider to be the same persons as the singers Obededom and Jeiel ( יעיאל ), supposing that the latter name is wrongly written in one of the passages. This, however, is incorrect, for the identity of the name Obededom is no sufficient ground for supposing the persons to be the same, since in 1Ch 16:38 the singer Obededom and the doorkeeper Obededom the son of Jeduthun seem to be distinguished. And besides that, Obededom and his colleagues could not possibly at the same time as porters precede, and as singers come after, the priests and the ark, and there is consequently no reason to doubt that the name יחיּה is correct.

Constable: 1Ch 10:1--29:30

II. THE REIGN OF DAVID chs. 10--29

In all of Chronicles the writer assumed his readers' acquaintance with the other Old Testament historical books. This is especially true regarding what Samuel and Kings contain.

"The reigns of Saul, David and Solomon over a united Israel are central to the concerns of the Chronicler, about half his narrative material being devoted to these three kings alone. Nearly all the many themes of his work are developed here, and it is in their light that the subsequent history of the people is assessed."³⁶

Constable: 1Ch 13:1--16:43

D. David and the Ark chs. 13-16

"In the Chronicler's eyes David's reign consisted of two great religious phases, his movement of the ark to Jerusalem (chs. 13-16) and his preparations for the building of the temple (chs. 17-19 or at least 17-22, 28, 29). The intent of the parallelism seems to be to mark the ends of these two phases with praise and prayer that both glorified Yahweh and spelled out his relationship to his people in theological terms appropriate to the Chronicler and his constituency."⁴⁸

The ark of the covenant plays a central role in chapters 13-16 (cf. 2 Sam. 6). It was not only a symbol of God's grace and presence but the actual place where God had chosen to reside among His people (Exod. 25:22). The Chronicler showed great interest in the location of the ark because that was where God was and where He manifested His grace. David's desire to bring the ark into Jerusalem shows his concern that God would dwell among His people (cf. Exod. 19:3-6; 25:8). It also reveals his desire that the people would again have ritual access to God. They had not had this during Saul's reign when the Philistines held the ark captive or when the Israelites kept it in a private residence (13:3). God blessed David and his kingdom in many ways for bringing the ark into Jerusalem. David's desire to honor Yahweh as Israel's Head served as a model for the postexilic community. The Chronicler related the ark's movement to Jerusalem in stages undoubtedly to heighten anticipation in the reader.

Constable: 1Ch 15:16--16:7

4. The joy produced by God's presence 15:16-16:6

David provided for a full orchestra and choir to sing God's praises at his new worship center. He originated musical guilds and services.⁵¹ God's presence in Israel's capital symbolized His leadership over the nation, and it brought great joy to all the godly. This incident (15:16) marked the beginning of the Levitical singers' ministry in Israel (16:7).

Michal possessed a different spirit, however (15:16). Her concept of kingship in Israel was her father's, namely, that the human king was the ultimate authority in Israel as in other ancient Near Eastern countries. It was her attitude rather than David's actions that was despicable.

According to the Mosaic Law individual Israelites were to bring their sacrificial animals to the sanctuary and slay them themselves (Lev. 1:3-5; 3:2; 1 Chron. 16:1-2). Only the priests were to place the blood and other parts of the animals on the altar (Lev. 1:5; 3:2, 5). How could David, clothed in a priestly garment (15:27), offer sacrifices to God since he was not an Aaronic priest? Evidently he did so as a priest after the order of Melchizedek, fulfilling the provisions of the Abrahamic Covenant, rather than as an Aaronic priest serving under the Mosaic Covenant.⁵² David realized he was the king promised to the patriarchs (Gen. 17:6; 49:10; et al.) for whom Israel had been looking (cf. 1 Sam. 2:10).⁵³

"David functioned as the type for the Messiah as a king who is also a priest."⁵⁴

David personalized God's blessing on Israel by giving each participant bread, meat, and fruit, which were emblems of fruitfulness (16:3).

Guzik: 1Ch 15:1-29

1 Chronicles 15 - The Ark Is Brought to Jerusalem

A. The assembly of the priests and the Levites

1. (1-2) David's directions for bringing in the Ark.

David built houses for himself in the City of David; and he prepared a place for the ark of God, and pitched a tent for it. Then David said, "No one may carry the ark of God but the Levites, for the LORD has chosen them to carry the ark of God and to minister before Him forever."

a. David built houses for himself . . . he prepared a place for the ark of God, and pitched a tent for it: At this moment of great triumph - bringing the ark into Jerusalem - the Chronicler reminds us that David lived in a house (or several houses) and the ark of the covenant was in a tent.

i. Significantly, this tent David prepared for the ark of God was not the tabernacle itself. The tabernacle of Moses was at Gibeon (1 Chronicles 16:39-40). There were several reasons to explain why David did not bring the tabernacle from Gibeon to Jerusalem:

· He may have believed if the tabernacle was there the people would be satisfied with that and they would lose the passion and vision for the temple God wanted built.

· It may be that the tabernacle was only moved when it was absolutely necessary - as when disaster came upon it at Shiloh or Nob.

· David simply focused on building the temple, not continuing the tabernacle

b. No one may carry the ark of God but the Levites: This shows that David learned from his past mistake when Uzza was struck dead at the first attempt to bring the ark of the covenant into Jerusalem.

2. (3-10) A list of the priests and Levites who supervised the coming of the ark of the covenant into Jerusalem.

And David gathered all Israel together at Jerusalem, to bring up the ark of the LORD to its place, which he had prepared for it. Then David assembled the children of Aaron and the Levites: of the sons of Kohath, Uriel the chief, and one hundred and twenty of his brethren; of the sons of Merari, Asaiah the chief, and two hundred and twenty of his brethren; of the sons of Gershom, Joel the chief, and one hundred and thirty of his brethren; of the sons of Elizaphan, Shemaiah the chief, and two hundred of his brethren; of the sons of Hebron, Eliel the chief, and eighty of his brethren; of the sons of Uzziel, Amminadab the chief, and one hundred and twelve of his brethren.

a. "A major problem for many readers is the way that the narrative is interrupted by repetitious lists. For example, just at the moment when the ark is raised on to the Levites' shoulders, apparently unrelated lists of musicians and gatekeepers occur. . . . the lists actually have an important function in anticipating the next section of narrative. The Levites who sanctified themselves are shown to have had a valid ancestry; this was a live issue in post-exilic Israel." (Selman)

3. (11-15) The ark is brought to Jerusalem in the right way.

And David called for Zadok and Abiathar the priests, and for the Levites: for Uriel, Asaiah, Joel, Shemaiah, Eliel, and Amminadab. He said to them, "You are the heads of the fathers' houses of the Levites; sanctify yourselves, you and your brethren, that you may bring up the ark of the LORD God of Israel to the place I have prepared for it. For because you did not do it the first time, the LORD our God broke out against us, because we did not consult Him about the proper order." So the priests and the Levites sanctified themselves to bring up the ark of the LORD God of Israel. And the children of the Levites bore the ark of God on their shoulders, by its poles, as Moses had commanded according to the word of the LORD.

a. Sanctify yourselves, you and your brethren, that you may bring up the ark of the LORD God of Israel to the place I have prepared for it: This demonstrates David's commitment to bringing the ark of the covenant into Jerusalem in the right way. He had learned the lesson that the process also matters to God, not only the result.

i. It also demonstrates that David understood that it was not only a matter of doing the right things in the process, but in having sanctified men to carry the ark. Ministry that pleases God is done the right way, by sanctified men, for the right end result.

ii. "Sanctification required separation from every form of 'uncleanness' (Leviticus 16:19; 2 Samuel 11:4), and in the Old Testament might include temporary abstinence from sexual intercourse (Exodus 19:15), dirty clothing (Exodus 19:14), or contact with corpses (Leviticus 21:1-4), or more permanently for the priests, not marrying a divorcee, prostitute, or even a widow (Leviticus 21:13-15)." (Selman)

b. For because you did not do it the first time, the LORD our God broke out against us, because we did not consult Him about the proper order: 1 Chronicles 13:1-4 makes it clear that David consulted with his leaders and with the people in a highly democratic way. What he did not do was consult Him [God] about the proper order.

B. The celebration at the bringing in of the ark of the covenant into Jerusalem.

1. (16-24) Names of the musicians at the ceremony.

Then David spoke to the leaders of the Levites to appoint their brethren to be the singers accompanied by instruments of music, stringed instruments, harps, and cymbals, by raising the voice with resounding joy. So the Levites appointed Heman the son of Joel; and of his brethren, Asaph the son of Berechiah; and of their brethren, the sons of Merari, Ethan the son of Kushaiah; and with them their brethren of the second rank: Zechariah, Ben, Jaaziel, Shemiramoth, Jehiel, Unni, Eliab, Benaiah, Maaseiah, Mattithiah, Elipheleh, Mikneiah, Obed-Edom, and Jeiel, the gatekeepers; the singers, Heman, Asaph, and Ethan, were to sound the cymbals of bronze; Zechariah, Aziel, Shemiramoth, Jehiel, Unni, Eliab, Maaseiah, and Benaiah, with strings according to Alamoth; Mattithiah, Elipheleh, Mikneiah, Obed-Edom, Jeiel, and Azaziah, to direct with harps on the Sheminith; Chenaniah, leader of the Levites, was instructor in charge of the music, because he was skillful; Berechiah and Elkanah were doorkeepers for the ark; Shebaniah, Joshaphat, Nethanel, Amasai, Zechariah, Benaiah, and Eliezer, the priests, were to blow the trumpets before the ark of God; and Obed-Edom and Jehiah, doorkeepers for the ark.

a. David spoke to the leaders of the Levites to appoint their brethren to be the singers: King David knew a lot about music and singing, but he did not over-manage this ceremony. He delegated responsibility and allowed the leaders of the Levites to appoint their brethren to be the singers.

i. Chenaniah: "This appears to have been the master singer; he gave the key and the time, for he presided in the elevation, probably meaning what is called pitching the tune, for he was skilful in music, and powerful in his voice, and well qualified to lead the band: he might have been precentor." (Clarke)

b. By raising the voice with resounding joy: The several musical instruments mentioned were important, but not more important than these joyful voices. The singing was loud and joyful.

i. "The phrase 'according to alamoth' occurs also in the title to Psalm 46. Since the noun means 'maidens, virgins,' such as are mentioned as beating tambourines in ceremonial processions of singers and other musicians (Psalm 68:25), it may indicate music produced in a soprano register." (Payne)

ii. "The phrase 'according to sheminith' occurs also in the titles to Psalms 6 and 12. The word is derived from the root for 'eight' and is usually thought to indicate music in a lower octave, in contrast to the preceding verse, though it might indicate an instrument that had eight strings." (Payne)

iii. Berechia and Elkanah were doorkeepers for the ark: "They were appointed to keep the door of the tent, in which the ark was to be put and kept, that no unallowed person might press in and touch it; and in like manner they were to attend upon the ark in the way, and to guard it from the press and touch of profane hands." (Poole)

2. (25-28) The ark comes into Jerusalem.

So David, the elders of Israel, and the captains over thousands went to bring up the ark of the covenant of the LORD from the house of Obed-Edom with joy. And so it was, when God helped the Levites who bore the ark of the covenant of the LORD, that they offered seven bulls and seven rams. David was clothed with a robe of fine linen, as were all the Levites who bore the ark, the singers, and Chenaniah the music master with the singers. David also wore a linen ephod. Thus all Israel brought up the ark of the covenant of the LORD with shouting and with the sound of the horn, with trumpets and with cymbals, making music with stringed instruments and harps.

a. To bring up the ark of the covenant from the house of Obed-Edom to the City of David with joy: David was glad to know that the presence and glory of God could bring blessing instead of a curse. He was also glad to see that when they obeyed God they were blessed.

i. When the worship was in the proper order it was still filled with joy and gladness. It is a mistake to feel that "real" worship must be subdued or solemn or only in a minor key.

b. God helped the Levites who bore the ark: It wasn't so much that the ark of the covenant was so heavy that they needed God's help to carry it. Rather, there was considerable pressure and stress in bearing a burden that had recently resulted in a sudden death. They needed God's help to deal with the spiritual pressure of this ministry.

c. The offered seven bulls and seven rams: David was careful to not neglect the institution of sacrifice in this second attempt to bring the ark of the covenant into Jerusalem.

i. 2 Samuel 6:13 says that they sacrificed every six steps in the procession, "Because Uzzah perished when he had gone but six paces, say some. Every man that seeth another stricken, and himself spared, is to offer sacrifices, yea, to keep a passover for himself." (Trapp)

d. David also wore a linen ephod: It is a mistake to think that David was immodest. As were all the Levites indicates that David was dressed just like all the other priests and Levites in this procession.

e. Thus all Israel brought up the ark of the covenant of the LORD with shouting: This shows that David brought the ark to Jerusalem with a big production - bigger than the first attempt. David was wise enough to know that the problem with the first attempt wasn't that it was a big production, but that it was a big production that came from man and not from God.

i. This is essentially the same account recorded in 2 Samuel 6, except in 2 Samuel the leadership of David is emphasized, and in 1 Chronicles 15 the participation and support of all Israel is emphasized. Both accounts are correct; David was the leader, but it wasn't a one-man show; all Israel brought up the ark.

ii. "The primary change is that the homecoming of the ark . . . has become a corporate act of all Israel rather than an expression of David's personal faith." (Selman)

3. (29) David's wife Michal despises David.

And it happened, as the ark of the covenant of the LORD came to the City of David, that Michal, Saul's daughter, looked through a window and saw King David whirling and playing music; and she despised him in her heart.

a. Michal, Saul's daughter, looked through a window and saw King David whirling and playing music: David didn't hold back anything in his own expression of worship. He didn't dance out of obligation but out of heartfelt worship. He was glad to bring the ark of the covenant of the LORD into Jerusalem according to God's word.

i. This expression of David's heart showed that he had a genuine emotional link to God. There are two great errors in this area - the error of making emotions the center of our Christian life and the error of an emotionally detached Christian life. In the Christian life emotions must not be manipulated and they must not be repressed.

ii. From our knowledge of ancient and modern culture we can surmise that David's dance wasn't a solo performance. The context clearly puts him together with the other priests and Levits, and he probably danced with simple rhythmic steps together with other men in the way one might see Orthodox Jewish men today dance. In this context, David's linen ephod means he set aside his royal robes and dressed just like everyone else in the procession.

iii. It should also be observed that David's dancing was appropriate in the context. This was a parade with a marching band, a grand procession. David's dancing fit right in. If David did this as the nation gathered on the Day of Atonement it would be out of context and wrong.

b. And she despised him in her heart: 2 Samuel 6:20-23 tell us more of Michal's complaint and of David's response to her. He sarcastically said to him, How glorious was the king of Israel today, uncovering himself today. Michal seemed to indicate that she didn't object to David's dancing, but to what David wore when he set aside his royal robes and danced as a man just like the other men celebrating in the procession. David acted as if he were just another worshipper in Israel, and this offended Michal.

i. In response, David told Michal that his actions were before the LORD; that is, he simply explained the truth: "I did it for God, not for you." He went on to explain to her, and will be humble in my own sight. What David did was humbling to him. He didn't dance to show others how spiritual he was.

ii. "The incident illustrates the perpetual inability of the earthly minded to appreciate the gladness of the spiritual." (Morgan)

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 1 Chronicles (Book Introduction)

THE FIRST AND SECOND BOOKS OF CHRONICLES were also considered as one by the ancient Jews, who called them "words of days," that is, diaries or journals, being probably compiled from those registers that were kept by the king's historiographers of passing occurrences. In the Septuagint the title given them is Paraleipomenon, "of things omitted," that is, the books are supplementary because many things unnoticed in the former books are here recorded; and not only the omissions are supplied, but some narratives extended while others are added. The authorship is commonly ascribed to Ezra, whose leading object seems to have been to show the division of families, possessions, &c., before the captivity, with a view to the exact restoration of the same order after the return from Babylon. Although many things are restated and others are exact repetitions of what is contained in Kings, there is so much new and important information that, as JEROME has well said, the Chronicles furnish the means of comprehending parts of the New Testament, which must have been unintelligible without them. They are frequently referred to by Christ and the Apostles as forming part of "the Word of God" (see the genealogies in Mat. 1:1-16; Luk. 3:23-38; compare 2Ch 19:7 with 1Pe 1:17; 2Ch 24:19-21 with Mat 23:32-35).

JFB: 1 Chronicles (Outline)

• ADAM'S LINE TO NOAH. (1Ch. 1:1-23)
• SHEM'S LINE TO ABRAHAM. (1Ch 1:24-28)
• SONS OF ISHMAEL. (1Ch 1:29-31)
• SONS OF KETURAH. (1Ch 1:32-33)
• POSTERITY OF ABRAHAM BY ESAU. (1Ch 1:34-42)
• POSTERITY OF JUDAH. (1Ch 2:3-12)
• CHILDREN OF JESSE. (1Ch 2:13-17)
• POSTERITY OF CALEB. (1Ch. 2:18-55)
• SONS OF DAVID. (1Ch 3:1-9)
• HIS LINE TO ZEDEKIAH. (1Ch 3:10-16)
• SUCCESSORS OF JECONIAH. (1Ch 3:17-24)
• POSTERITY OF JUDAH BY CALEB THE SON OF HUR. (1Ch 4:1-8)
• OF JABEZ, AND HIS PRAYER. (1Ch 4:9-20)
• POSTERITY OF SHELAH. (1Ch 4:21-23)
• OF SIMEON. (1Ch. 4:24-43)
• THE LINE OF REUBEN. (1Ch 5:1-10)
• THE LINE OF GAD. (1Ch. 5:11-26)
• LINE OF THE PRIESTS. (1Ch. 6:1-48)
• OFFICE OF AARON AND HIS SONS. (1Ch. 6:49-81)
• SONS OF ISSACHAR. (1Ch 7:1-5)
• OF BENJAMIN. (1Ch 7:6-12)
• OF NAPHTALI. (1Ch 7:13)
• OF MANASSEH. (1Ch. 7:14-40)
• SONS AND CHIEF MEN OF BENJAMIN. (1Ch. 8:1-32)
• STOCK OF SAUL AND JONATHAN. (1Ch 8:33-40)
• ORIGINAL REGISTERS OF ISRAEL AND JUDAH'S GENEALOGIES. (1Ch. 9:1-26)
• SAUL'S OVERTHROW AND DEATH. (1Ch 10:1-7)
• THE PHILISTINES TRIUMPH OVER HIM. (1Ch 10:8-14)
• DAVID MADE KING. (1Ch 11:1-3)
• HE WINS THE CASTLE OF ZION FROM THE JEBUSITES BY JOAB'S VALOR. (1Ch 11:4-9)
• A CATALOGUE OF HIS WORTHIES. (1Ch. 11:10-47)
• THE COMPANIES THAT CAME TO DAVID AT ZIKLAG. (1Ch. 12:1-22)
• THE ARMIES THAT CAME TO HIM AT HEBRON. (1Ch. 12:23-40)
• DAVID FETCHES THE ARK FROM KIRJATH-JEARIM. (1Ch 13:1-8)
• HIRAM'S KINDNESS TO DAVID; DAVID'S FELICITY. (1Ch 14:1-2)
• HIS WIVES. (1Ch 14:3-7)
• HIS VICTORIES OVER THE PHILISTINES. (1Ch 14:8-17)
• DAVID BRINGS THE ARK FROM OBEDEDOM. (1Ch. 15:1-24)
• DAVID'S FESTIVAL SACRIFICE AND LIBERALITY TO THE PEOPLE. (1Ch 16:1-6)
• HIS PSALM OF THANKSGIVING. (1Ch. 16:7-43)
• DAVID FORBIDDEN TO BUILD GOD A HOUSE. (1Ch 17:1-10)
• DAVID SUBDUES THE PHILISTINES AND MOABITES. (1Ch 18:1-2)
• DAVID SMITES HADADEZER AND THE SYRIANS. (1Ch 18:3-17)
• DAVID'S MESSENGERS, SENT TO COMFORT HANUN, ARE DISGRACEFULLY TREATED. (1Ch 19:1-5)
• JOAB AND ABISHAI OVERCOME THE AMMONITES. (1Ch 19:6-15)
• SHOPHACH SLAIN BY DAVID. (1Ch 19:16-19)
• RABBAH BESIEGED BY JOAB, SPOILED BY DAVID, AND THE PEOPLE TORTURED. (1Ch 20:1-3)
• THREE OVERTHROWS OF THE PHILISTINES AND THREE GIANTS SLAIN. (1Ch 20:4-8)
• DAVID SINS IN NUMBERING THE PEOPLE. (1Ch 21:1-13)
• HE BUILDS AN ALTAR. (1Ch 21:18-30)
• DAVID PREPARES FOR BUILDING THE TEMPLE. (1Ch 22:1-5)
• HE INSTRUCTS SOLOMON. (1Ch 22:6-19)
• DAVID MAKES SOLOMON KING. (1Ch 23:1)
• NUMBER AND DISTRIBUTION OF THE LEVITES. (1Ch 23:2-6)
• SONS OF GERSHON. (1Ch 23:7-11)
• OF KOHATH. (1Ch 23:12-20)
• OF MERARI. (1Ch 23:21-23)
• OFFICE OF THE LEVITES. (1Ch 23:24-32)
• DIVISION OF THE SONS OF AARON INTO FOUR AND TWENTY ORDERS. (1Ch. 24:1-19)
• NUMBER AND OFFICE OF THE SINGERS. (1Ch 25:1-7)
• THEIR DIVISION BY LOT INTO FOUR AND TWENTY ORDERS. (1Ch. 25:8-31)
• DIVISIONS OF THE PORTERS. (1Ch 26:1-12)
• THE GATES ASSIGNED BY LOT. (1Ch 26:13-19)
• LEVITES THAT HAD CHARGE OF THE TREASURES. (1Ch 26:20-28)
• OFFICERS AND JUDGES. (1Ch 26:29-32)
• TWELVE CAPTAINS FOR EVERY MONTH. (1Ch 27:1-15)
• PRINCES OF THE TWELVE TRIBES. (1Ch 27:16-24)
• DAVID EXHORTS THE PEOPLE TO FEAR GOD. (1Ch 28:1-8)
• HE ENCOURAGES SOLOMON TO BUILD THE TEMPLE. (1Ch 28:9-20)
• DAVID CAUSES THE PRINCES AND PEOPLE TO OFFER FOR THE HOUSE OF GOD. (1Ch 29:1-9)
• HIS REIGN AND DEATH. (1Ch 29:26-30)

TSK: 1 Chronicles 15 (Chapter Introduction)

Overview

1Ch 15:1, David having prepared a place for the ark, the priests and Levites bring it from Obed-edom; 1Ch 15:25, He performs the solemnity thereof with great joy; 1Ch 15:29, Michal despises him.

Poole: 1 Chronicles (Book Introduction)

FIRST BOOK OF THE CHRONICLES

THE ARGUMENT

THESE Books of the CHRONICLES are not the same which are so called, 1Ki 14:19 , and elsewhere, (because some passages said to be there mentioned are not found here,) but other books, and written by other persons, and for other ends. Yet this same writer took out of those books such historical passages as were most useful or necessary. They were written after the Babylonish captivity, as appears from 2Ch 36:20 , &c., by Ezra; as may be gathered not only from the same words used in the place now quoted, and in the beginning of that book which goeth under the name of Ezra, but also from some other passages, which we may observe hereafter, and from the exactness and diligence here used in making catalogues of persons and families, which also is used in the Book of Ezra. If one or two passages seem to be of a later date, those were added by some other prophets; there being some few such additional passages in the Books of Moses. The chief design of these books is, to complete the history of the kings of Judah, and to gather up the fragments of sacred history which were omitted in the Books of Samuel and Kings, and to explain some passages there mentioned, and to give an exact account of the genealogies; which (though ignorant or inconsiderate persons may think trivial and useless) was a work of great necessity, to preserve the distinction of the tribes and families, that so it might appear that Christ came of that nation, and tribe, and family, of which he was to be born. And this account having been hitherto neglected, is most seasonably mentioned in these books, because this was to be in a manner the last part of the sacred and canonical history of the Old Testament, and therefore the fittest place to record those genealogies, upon which the truth and authority of the New Testament ill some sort depends. And whereas many things in these genealogies to us are obscure and doubtful, they were not so to the Hebrews; and all the persons here named were known to them by those very particular and exact genealogies, which they kept in their several families and in public registers; from whence this sacred penman, by the direction of God’ s Spirit, took those things which were of most importance.

Poole: 1 Chronicles 15 (Chapter Introduction)

CHRONICLES CHAPTER 15

David, having prepared a place for the ark, ordereth the priests and Levites to bring it from Obed-edom, 1Ch 15:1-24 . He performeth the solemnity thereof with great joy, 1Ch 15:25-28 . Michal despiseth him, 1Ch 15:29 .

MHCC: 1 Chronicles (Book Introduction)

The books of Chronicles are, in a great measure, repetitions of what is in the books of Samuel and of the Kings, yet there are some excellent useful things in them which we find not elsewhere. The FIRST BOOK traces the rise of the Jewish people from Adam, and afterward gives an account of the reign of David. In the SECOND BOOK the narrative is continued, and relates the progress and end of the kingdom of Judah; also it notices the return of the Jews from the Babylonish captivity. Jerome says, that whoever supposes himself to have knowledge of the Scriptures without being acquainted with the books of Chronicles, deceives himself. Historical facts passed over elsewhere, names, and the connexion of passages are to be found here, and many questions concerning the gospel are explained.

MHCC: 1 Chronicles 15 (Chapter Introduction)

(v. 1-24) Preparations for the removal of the ark.

(1Ch 15:25-29) The removal of the ark.

Matthew Henry: 1 Chronicles (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Chronicles

In common things repetition is thought needless and nauseous; but, in sacred things, precept must be upon precept and line upon line. To me, says the apostle, to write the same things is not grievous, but for you it is safe, Phi 3:1. These books of Chronicles are in a great measure repetition; so are much of the second and third of the four evangelists: and yet there are no tautologies either here or there no vain repetitions. We may be ready to think that of all the books of holy scripture we could best spare these two books of Chronicles. Perhaps we might, and yet we could ill spare them: for there are many most excellent useful things in them, which we find not elsewhere. And as for what we find here which we have already met with, 1. It might be of great use to those who lived when these books were first published, before the canon of the Old Testament was completed and the particles of it put together; for it would remind them of what was more fully related in the other books. Abstracts, abridgments, and references, are of use in divinity as well as law. That, perhaps, may not be said in vain which yet has been said before. 2. It is still of use, that out of the mouth of two witnesses every word may be established, and, being inculcated, may be remembered. The penman of these books is supposed to be Ezra, that ready scribe in the law of the Lord, Ezr 7:6. It is a groundless story of that apocryphal writer (2 Esdr. 14:21, etc.) that, all the law being burnt, Ezra was divinely inspired to write it all over again, which yet might take rise from the books of Chronicles, where we find, though not all the same story repeated, yet the names of all those who were the subjects of that story. These books are called in the Hebrew words of days - journals or annals, because, by divine direction, collected out of some public and authentic records. The collection was made after the captivity, and yet the language of the originals, written before, it sometimes retained, as 2Ch 5:9, there it is unto this day, which must have been written before the destruction of the temple. The Septuagint calls it a book Paraleipomenōn - of things left, or overlooked, by the preceding historians; and several such things there are in it. It is the rereward, the gathering host, of this sacred camp, which gathers up what remained, that nothing might be lost. In this first book we have, I. A collection of sacred genealogies, from Adam to David: and they are none of those which the apostle calls endless genealogies, but have their use and end in Christ, ch. 1-9. Divers little passages of history are here inserted which we had not before. II. A repetition of the history of the translation of the kingdom from Saul to David, and of the triumph of David's reign, with large additions, ch. 10-21. III. An original account of the settlement David made of the ecclesiastical affairs, and the preparation he made for the building of the temple, ch. 22-29. These are words of days, of the oldest days, of the best days, of the Old Testament church. The reigns of kings and dates of kingdoms, as well as the lives of common persons, are reckoned by days; for a little time often gives a great turn, and yet all time is nothing to eternity.

Matthew Henry: 1 Chronicles 15 (Chapter Introduction)

The bringing in of the ark to the city of David was a very good work; it was resolved upon (1Ch 13:4), and attempted, but not perfected; it lay by the way in the house of Obed-edom. Now this chapter gives us an account of the completing of that good work. I. How it was done more regularly than before. 1. A place was prepared for it (1Ch 15:1). 2. The priests were ordered to carry it (1Ch 15:2-15). 3. The Levites had their offices assigned them in attending on it (1Ch 15:16-24). II. How it was done more successfully than before (1Ch 15:25). 1. The Levites made no mistake in their work (1Ch 15:26). 2. David and the people met with no damp upon their joy (1Ch 15:27, 1Ch 15:28). As for Michal's despising David, it was nothing (1Ch 15:29).

Constable: 1 Chronicles (Book Introduction)

Introduction

Title

The earliest Hebrew title for the Books of Chronicles translates as, "The Things Left Behind." This name describes Chronicles as containing remnants of the monarchy history not recorded in the preceding Old Testament historical books. A later title that appears in most copies of the Hebrew Bible is, "The Accounts of the Days," or "Daily Matters." This title emphasizes the nature of Chronicles as official annals (cf. Esth. 2:23; 1 Kings 14:19). Chronicles contains the official records of the kings of Israel, especially those of the Southern Kingdom after the kingdom split. The English title "Chronicles" comes down to us from this later Hebrew one.

As was true of Samuel and Kings, the Septuagint (Greek) translation of the Hebrew Old Testament was responsible for dividing the single Book of Chronicles into 1 and 2 Chronicles. Scribes divided these long books to make them easier for copyists, publishers, and readers to handle. We could translate the Septuagint title as, "Things Omitted." This title implies that Chronicles contains material left out of other inspired histories of Israel. This is true. Of course, it also contains much material that the former historical books included.

Writer and Date

Early Jewish tradition recorded in the Talmud ascribed the authorship of Chronicles to Ezra. Recent studies of the linguistic differences that exist between the Books of Ezra and Chronicles have led some modern scholars to reject this ancient view.¹ Internal evidence suggests that if the writer was not Ezra he was probably a contemporary of Ezra.

There is quite a bit of difference of opinion even among conservative evangelical scholars regarding the date of composition. Most of these people place it within Ezra's lifetime (ca. 450-400 B.C.).² This date would make Chronicles one of the last if not the last historical book of the Old Testament. The date of composition of Ezra was probably about 446 B.C. The Book of Nehemiah probably came into existence between 420 and 400 B.C. The date of writing of Esther was probably shortly after 473 B.C.

"It is now clear from comparison of Chronicles with the Samaritan Pentateuch and the Greek translations of the Pentateuch that the text Chronicles used was more like these texts than the MT [Masoretic Text]."³

Scholars vary greatly in their ideas concerning the date of composition. Some of them hold a date as early as the middle of the fifth century B.C. (450 B.C.) while others date Chronicles as late as 200 B.C.⁴

Scope and Purpose

Chronicles covers a broader period of history than any other Old Testament book. It begins with Adam and ends with Anani who lived eight generations after King Jehoiachin (1 Chron. 3:24). If we allow 25 years for each generation, the birth of Anani would have been between 425 and 400 B.C.

"In Near Eastern antiquity, the generation (that is the years between a man's birth and his begetting his first-born son) is ordinarily 25 years or less."⁵

Since the writer had great interest in David's family it is unlikely that any of David's descendants after Anani were alive when he wrote the book. If they had been, the writer probably would have included their names.

Other Old Testament books, especially Genesis, Samuel, and Kings, cover over half the material that Chronicles contains. There are two main reasons for this repetition. First, the writer wanted to give his readers another version of those events. In this respect Chronicles and the other historical books are similar to the Gospels in the New Testament. Each gives a unique interpretation and emphasis. Each writer selected the historical materials that would present what he wanted to emphasize. Chronicles is more similar to John's Gospel than the other Gospels. Both books are very sermonic, and each has a purpose that is easy to identify (John 20:30-31; 2 Chron. 7:14). Chronicles is also similar to Deuteronomy, the last book of the Pentateuch, which also preaches by recalling history.

Second, the writer of Chronicles explained and expounded the meaning of many events in Israel's history much as the writers of modern commentaries do. This was especially important since the original readers of Chronicles needed to remember their history and the spiritual issues that had molded and would mold their destiny. These observations would guide them as they sought to reestablish Israel in the Promised Land after the Babylonian captivity.

"The purpose of these two volumes [1 and 2 Chronicles] is to review the history of Israel from the dawn of the human race to the Babylonian captivity and Cyrus' edict of restoration. This review is composed with a very definite purpose in mind, to give to the Jews of the Second Commonwealth the true spiritual foundations of their theocracy as the covenant people of Jehovah. This historian's purpose is to show that the true glory of the Hebrew nation was found in its covenant relationship to God, as safeguarded by the prescribed forms of worship in the temple and administered by the divinely ordained priesthood under the protection of the divinely authorized dynasty of David. Always the emphasis is upon that which is sound and valid in Israel's past as furnishing a reliable basis for the task of reconstruction which lay ahead. Great stress is placed upon the rich heritage of Israel and its unbroken connection with the patriarchal beginnings (hence the prominence accorded to genealogical lists)."⁶

". . . the Chronicler' is no mere chronicler! He is a theologian, sharing with all the biblical writers the burden of interpreting God's ways to human beings."⁷

The writer saw principles operating in history. He selected unmistakable instances of them and applied them to his own times.

"If Kings, composed after the final collapse of the kingdom in 586 B.C., concentrates on how sin leads to defeat (2 Kings 17:15, 18), then Chronicles, coming after the two returns from exile in 537 and 458 B.C., recounts, from the same record, how faith is the victory' (2 Chron. 20:20, 22)."⁸

". . . the Chronicler goes even further than the Deuteronomic historian [i.e., the writer of 1 and 2 Kings] in attempting to correlate blessing with faithfulness and judgment with disobedience within each separate generation."⁹

Another statement of the purpose of Chronicles is as follows:

". . . to rally the returned remnant to hopeful temple worship . . . by demonstrating their link with the enduring Davidic promises."¹⁰

"The past is explained so that its institutions and religious principles become relevant to the present, and the ways of the present are legitimized anew by being connected to the prime source of authority--the formative period in the people's past."¹¹

Three major features of Chronicles appear when we isolate the material the writer included that is not in Samuel or Kings. First, the genealogies reflect the writer's goal of encouraging Israel's racial and religious purity. Second, the emphases on the temple, ark, and worship show his desire that the returned exiles reestablish worship according to the Mosaic Law.¹² Third, the record of David's glories and the victories God gave his successors were his way of encouraging his original readers as they sought to reestablish their nation in the Promised Land.¹³

Conservative students of Chronicles differ in their opinion concerning the amount of Messianic expectation the Chronicler held out to his readers. My belief is that he did present some hope of a coming Messiah who would fulfill the promises given to David in the Davidic Covenant. I will point this out at the appropriate places in the notes that follow.¹⁴

Passages Unique to Chronicles (In probable chronological order)15
Genealogies	The genealogical tables	1 Chron. 1-9
David	The list of the men who came to David at Ziklag	1 Chron. 12:1-7
	The list of the men who joined David on his way to Ziklag	1 Chron. 12:19-22
	Data concerning the number of warriors who made David king	1 Chron. 12:23-40
	The Gadites who "separated themselves unto David"	1 Chron. 12:8-15
	David's hymn of praise when he moved the ark	1 Chron. 16:4-36
	David's final preparations for the building of the temple	1 Chron. 22:1-19
	The national convention	1 Chron. 23:1-9:22
Solomon	The making of the altar of brass	2 Chron. 4:1
	The close of Solomon's dedicatory prayer	2 Chron. 6:40-42
Rehoboam	The adherence of the Levites in all Israel to Rehoboam	2 Chron. 11:13-14
	The immigration of other pious Israelites to Judah	2 Chron. 11:16-17
	Rehoboam's fortifications	2 Chron. 11:5-12
	Rehoboam's family	2 Chron. 11:18-23
Abijah	Abijah's family	2 Chron. 13:21
Asa	The ten years of peace under Asa	2 Chron. 14:1
	Asa's defense policy	2 Chron. 14:6-8
	Asa's victory over Zerah the Ethiopian	2 Chron. 14:9-15
	The warning of the prophet Azariah	2 Chron. 15:1-7
	The four years of peace under Asa	2 Chron. 15:19
	The renewal of the covenant	2 Chron. 15:9-15
	The warning of the prophet Hanani	2 Chron. 16:7-9
	Asa's transgression	2 Chron. 16:10
Jehoshaphat	Jehoshaphat's strengthening of his kingdom	2 Chron. 17:1-7
	The mission of the princes, Levites and priests	2 Chron. 17:7-9
	Jehoshaphat's increasing power	2 Chron. 17:10-8:1
	The prophet Jehu's judgment on Jehoshaphat	2 Chron. 19:1-3
	Jehoshaphat's further reforms in worship and law	2 Chron. 19:4-11
	The deliverance from Moab and Ammon on Mt. Seir	2 Chron. 20:1-30
Jehoram	The posthumous message of Elijah to Jehoram	2 Chron. 21:12-15
	The invasion of the Philistines and Arabians	2 Chron. 21:16-17
	Jehoram's illness	2 Chron. 21:18
Joash	Joash's matrimonial affairs	2 Chron. 24:3
	The temple worship	2 Chron. 24:14
	The death of Jehoiada	2 Chron. 24:15-16
	The sins of Joash	2 Chron. 24:17-19
	The stoning of Zechariah	2 Chron. 24:20-22
	The reverses of Judah due to Hazael's operations	2 Chron. 24:23-24
Amaziah	Amaziah's planned expedition against Edom	2 Chron. 25:5
	Amaziah's hiring of 1000 mercenaries out of Israel and dismissing them	2 Chron. 25:6-10
	The pillage of the cities of Judah by the dismissed mercenaries	2 Chron. 25:13
	Amaziah's further wickedness	2 Chron. 25:14-16
Uzziah	Uzziah's success in war	2 Chron. 26:6-8
	Uzziah's building and farming	2 Chron. 26:9-10, 15
	Uzziah's army	2 Chron. 26:11-14
	Uzziah's fame	2 Chron. 26:8, 15
Jotham	Jotham's subjugation of the Ammonites	2 Chron. 27:5-6
Ahaz	Obed the prophet's obtaining the release of the Jewish captives during Ahaz's war with Rezin and Pekah	2 Chron. 28:9-15
	The Edomite and Philistine invasions under Ahaz	2 Chron. 28:17-19
Hezekiah	The cleansing of the temple by Hezekiah	2 Chron. 29:3-19
	The consecration of the temple	2 Chron. 29:20-36
	Preparations for the Passover	2 Chron. 30:1-12
	The keeping of the Passover	2 Chron. 30:13-22
	The keeping of "other seven days"	2 Chron. 30:23-27
	Hezekiah's further religious reforms	2 Chron. 31:2-21
	Hezekiah's wealth and building	2 Chron. 32:27-30
	Sennacherib's second entry into Judah for invasion	2 Chron. 32:1
	Hezekiah's precautions in view of Sennacherib's second entry into Judah for invasion	2 Chron. 32:2-8
	Hezekiah's renewed prosperity	2 Chron. 32:23
Manasseh	Manasseh's captivity	2 Chron. 33:11
	Manasseh's repentance and restoration	2 Chron. 33:12-13
	The acts of Manasseh after his restoration	2 Chron. 33:14-16
	The spiritual condition of the people	2 Chron. 33:17
Josiah	Josiah's early reformations	2 Chron. 34:3-7
Captivity	The length of the captivity	2 Chron. 36:20-21
	Cyrus' proclamation permitting return from the captivity	2 Chron. 36:22-23

Message¹⁶

The central subject of 1 and 2 Chronicles is the temple of God. Someone evidently wrote these books at the end of the Babylonian exile to encourage the Israelites to reestablish Israel's national life in the Promised Land. In view of this purpose the northern kingdom of Israel was of little interest to the writer. Judah is the kingdom in view, and David is the king in view. The central passion in David's life is in view, namely the building of the temple. Furthermore the reason for David's passion for the temple is in view. He saw that the recognition of God is of supreme importance in national life.

This is the message of the book. The recognition of God is of supreme importance in national life formally as well as really. The writer demonstrated this fact in the genealogies, and he illustrated it in David's life in the rest of 1 Chronicles.

The genealogies demonstrate the supreme importance of recognizing God in national life.

What was the writer emphasizing by his selective genealogy? This genealogy (chs. 1-9) shows that God has chosen to bless some individuals and not others. This was His plan from Adam to Nehemiah. God also chose to bring blessing to those who obeyed Him regardless of their other personal abilities or disabilities. Obedience is key to success. We can see a heart for God in obedience to God's will. There are two reasons God blesses people: His sovereign choice to bless, and our obedience to Him. Character grows out of obedience. Likewise God chose to bring cursing on those who were disobedient to Him regardless of their other personal rights and privileges.

The reason God chose to bless some individuals was to accomplish one ultimate goal. This goal was the fulfillment of His plans for His own glorification including the fulfillment of His promises to humanity. All the details of His choices of individuals contributed to His ultimate goal.

The genealogies teach us this lesson. The way to achieve permanence and success in individual life, and the way to achieve stability and success in national life, is to recognize God in life. Throughout history people and nations have succeeded or failed as they recognized God. This is a major point the writer was demonstrating in the genealogies. God has been selecting, changing, interrupting, and moving through history inexorably toward His ultimate goal.

The life of David, as narrated here, illustrates the supreme importance of recognizing God in national life (chs. 10-29).

The writer presented David as a strong model king. He selected four pictures from David's life. The first of these was his crowning that shows God's choice of him. The second was his capture of Jerusalem that was the victory that led to the temple. The third picture was his mighty men. It shows his influence on personal character and his true power. The fourth was the gathering of multitudes behind his leadership that shows his influence on the masses. All of these pictures are in a sense background for what follows concerning David.

What made David the great king he was? The writer showed that it was his attitude toward God that expressed itself in his attitude toward the temple. David's care for the ark (a symbol of God's grace) and his desire to build the temple (a symbol of worship that responds to God's grace) reveal his deepest passion in life. His master passion was that Israel should never forget the God who had chosen her for special blessing in the world. We can see that his great desire was not simply to build the temple. When God told him through Nathan not to build it, David accepted this. He was content to gather materials and to make plans because he saw the temple as a way of helping Israel remember her God.

The writer of 1 Chronicles wanted to show the importance of what the temple symbolized, namely Israel's national recognition of God. David's great desire was that Israel recognize God and express that recognition publicly.

As king, David ruled under the authority of God. As warrior, he executed the will of God. As poet, he constantly extolled the reign of God. He glorified God in every aspect of his life. He also appreciated the importance of recognizing God nationally.

The message of this book is still a timeless one for us today. The recognition of God is still extremely important in life nationally and individually. Just as God governs all individuals, He also governs all nations, not just Israel. Amos made the point that God governs all nations, not just Israel. All nations are accountable to Him (cf. Deut. 32). Even today one of the Jews' favorite names for God is "king of the universe."

It is important that we recognize God because of His selective activity that the genealogies highlight. Throughout all of history God has been choosing, selecting, lifting up, and casting down. He selects new people in every generation. If they fail, He selects others and keeps moving ahead. If the person we would normally expect God to use is not ready or is unqualified, God will choose another (cf. Saul and David). If the person with privilege does not respond to his opportunity, God will pass him by, find some other perhaps obscure person, and move on. How foolish it is for nations and individuals not to recognize Him in view of God's sovereign progress.

It is also important that we recognize God because of the effect recognizing Him has on life. Take God out of the life of nations and individuals and what happens? There is no moral standard. An English politician once said, "If there is no Bible, where is your textbook of morals? There is the supreme difficulty. We must teach morals, and there is no textbook or standard in the world if we take the Bible away."¹⁷

When we lose our moral standard we lose individual character. When we lose individual character we lose the basis for civilized society. These things build on each other. Awareness of the throne of God and the government of God is foundational for any social order.

It is extremely important for every nation to build the temple of God, to recognize God in its life. This creates an opportunity for people to deal with God. Movements that advocate removing recognition of God from national life are pernicious. The person who points people to God is the true patriot. David wrote, "Zeal for your house has eaten me up." What is God's temple today? It is the church (Matt. 16:18). As the church we must point people to God. This was the "point" of church steeples in the past, to point people to God.

Constable: 1 Chronicles (Outline)

Outline

I. Israel's historical roots chs. 1-9

A. The lineage of David chs. 1-3

B. The house of Israel chs. 4-7

1. The family of Judah 4:1-23

2. The family of Simeon 4:24-43

3. The families of Transjordan ch. 5

4. The family of Levi ch. 6

5. The remaining families of Israel ch. 7

C. The lineage of Saul chs. 8-9

II. The reign of David chs. 10-29

A. The death of Saul ch. 10

B. David's coronation and capital 11:1-9

C. David's mighty men 11:10-12:40

D. David and the ark chs. 13-16

1. The removal of the ark from Kiriath-jearim ch. 13

2. Restoring fellowship with Yahweh ch. 14

3. The importance of the priests and Levites 15:1-15

4. The joy produced by God's presence 15:16-16:6

5. David's concern for the universal worship of Yahweh 16:7-43

E. God's covenant promises to David chs. 17-29

1. The first account of God's promises to David chs. 17-21

2. The second account of God's promises to David chs. 22-27

3. The third account of God's promises to David chs. 28-29

(Continued in notes on 2 Chronicles)

Constable: 1 Chronicles

1 Chronicles

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Chronicles (Book Introduction)

THE FIRST BOOK OF PARALIPOMENON.

INTRODUCTION.

These Books are called by the Greek Interpreters, Paralipomenon; ( Greek: Paraleipomenon, ) that is, of things left out, or omitted; because they are a kind of supplement of such things as were passed over in the Books of Kings. The Hebrews call them, Dibre Hajamim; that is, The words of the days, or The Chronicles. Not that they are the books which are so often quoted in the Kings, under the title of, The Words of the days of the kings of Israel, and of the kings of Juda; for the Books of Paralipomenon were written after the Books of Kings; but because, in all probability, they have been abridged from those ancient words of the days, by Esdras, or some other sacred author. (Challoner) --- The author of this compilation refers to the same works, 2 Paralipomenon xvi. 11., &c. These journals were principally composed by prophets, though there were other people appointed to write the most important occurrences, 2 Kings viii. 16., and 4 Kings xviii. 18. The genealogies of families, particularly of the Levites, and the interests of piety and religion, are kept most in view. (Calmet) --- The variations which appear between this work and the other parts of Scripture, are owing to the faults of transcribers; and, though they could not be satisfactorily explained, it would be rashness to condemn the author of inaccuracy, at this distance of time, when we know so little of those transactions. (Haydock) --- Who calls in question the history of Alexander, though the different authors of it scarcely agree in one calculation of the number of troops, nations conquered, &c.?" Yet the work before us is of far higher authority, as it was dictated by the Holy Ghost. (Calmet) --- "Without it, a person would in vain pretend to understand the Scriptures." It is "an epitome of the Old Testament," and "explains many difficulties of the gospels." (St. Jerome) --- The author does not, however, seem to have designed to draw up an exact epitome, or to supply the deficiencies of the other works. (Calmet) --- The first nine chapters contain various genealogical histories. In the 10th, we have the election and death of Saul; and in the remainder of the first book, the transactions of David, (Worthington) till the year [of the world] 2990, where the second book commences with the reign of Solomon, and brings us to the end of the captivity. (The year of the world 3468.; Calmet)

Gill: 1 Chronicles (Book Introduction)

INTRODUCTION TO 1 CHRONICLES

This and the following book were reckoned by the Jews as one book, as appears by the Masoretic note at the end of the second book, and as is affirmed by Origen ^a and Jerom ^b; and they were by the ancients ^c called Chronicles, as they are by us; but they are different from the book of the chronicles of the kings of Israel and Judah, so often mentioned in the preceding books, seeing several things there referred to, as in them, are not to be found here; though no doubt many things here recorded were taken from thence under a divine direction. In the Greek version, and so in the Vulgate Latin version after that, they are called "Paralipomena", that is, things passed over or omitted, because they contain several anecdotes which are not to be found in the books of Samuel and Kings. The Hebrew title of them is, "Dibre Hayamim", words of days, day books or diaries, and what the Greeks call "Ephemerides"; though, as "yamim" sometimes signifies years, they may be named "annals"; and so the Arabic inscription is,

"the Books of Annals;''

and because they chiefly respect the kings of Judah, the Syriac inscription is,

"the Book of the Things that were done in the Times of the Kings of Judah.''

The Targum is,

"the Book of Genealogies, the Words of Days, which were from the Days of the World;''

because the first ten chapters consist of genealogies beginning from Adam. The inspired penman of these books must live after the return of the Jews from the Babylonish captivity, since he carries down the genealogy of the kings and princes of Judah beyond that time, 1Ch 3:17. It is generally thought by the Jews and Christians that Ezra was the writer of them, with which agrees the age in which he lived; and as it may seem, from the last of these books ending with the same words with which that under his name begins: so the Talmudists ^d say, that Ezra wrote his own book, and the genealogy of the chronicles unto his own, or unto Velo, "and he had brethren", 2Ch 21:2 and Jarchi affirms that he wrote them by the hand or means of Haggai, Zechariah, and Malachi, inspired prophets; though some Jewish writers ^e suppose they were written partly by him, and partly by Nehemiah; that all to 2Ch 21:2 were written by Ezra, and the rest by Nehemiah. Kimchi thinks that Ezra was not the first author and writer of these books, but that the books of Chronicles and Annals of the kings of Judah, and of the kings of Israel, were separately written before him; but that he only revised them, and with the men of the great synagogue added the genealogies, and put them into the canon of the Scriptures ^f. Spinosa ^g fancies they were written after Judas Maccabaeus had restored the temple, since the historian tells what families dwelt in Jerusalem in the times of Ezra, 1Ch 9:1 and speaks of the porters, 1Ch 9:17 two of which are mentioned, Neh 11:19 as if Ezra could not describe the families that lived when he did, or name the porters of the temple, since it was finished and dedicated in his time, Ezr 6:15, but however there is no doubt to be made of the authenticity of these books, since not only they have always been acknowledged by the Jews as a part of the canonical Scripture, and by ancient Christians, as appears by the catalogues of Melito ^h and Origen ⁱ; but there are plain references to them in the New Testament. The genealogy of Christ, by the evangelists, is formed out of them; the doxology in Rev 5:12 as some have observed, comes very near to what is used by David, 1Ch 29:11 and the passages in Act 7:48 contain the sense of what is expressed in 2Ch 2:5. The use and design of these books are chiefly to give a larger account of the kingdom of Judah, especially after the division of it from the ten tribes, and of the kings thereof, than what is given in the preceding books, as in the last of these books; and particularly they ascertain the genealogy of Christ, that it might be clear and plain of what tribe and family the Messiah came, that he descended from the tribe of Judah, and from the kings of the house of David, as in this first book. They both contain an history from Adam, to the deliverance of the Jews from their captivity in Babylon. The first of these books reaches, according to Hottinger ^k, to A. M. 2985, and the latter is an history of four hundred and seventy two years. According to Bishop Usher ^l the former contains a course of 2990 years, and the latter of four hundred and seventy eight.

Gill: 1 Chronicles 15 (Chapter Introduction)

INTRODUCTION TO 1 CHRONICLES 15

David, having prepared a place for the ark of God, gathered the Israelites, Levites, and priests, to assist in the bringing of it up thereunto, 1Ch 15:1 and which was done in a very honourable and joyful manner, 1Ch 15:24, though David, for his behaviour, was despised by Michal his wife in her heart, 1Ch 15:29.