Text -- 1 Chronicles 9:17 (NET)

9:17 The gatekeepers were: Shallum, Akkub, Talmon, Ahiman, and their brothers. Shallum was the leader;

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Ch 9:17

Whose office it was to keep all the gates of the temple, that no unclean person or thing might enter into it.

TSK: 1Ch 9:17

the porters : 1Ch 23:5, 26:1-32; Neh 11:19

Shallum : 1Ch 9:19

Commentary -- Word/Phrase Notes (per Verse)

Poole: 1Ch 9:17

Porters whose office it was to keep all the gates of the temple, that no unclean person or thing might enter into it.

Haydock: 1Ch 9:17

Sellum had the superintendency over all the porters. (Haydock) ---

He was also at the head of one of the four bands which guarded the doors, east, west, north, and south of the temple, with various apartments, ver. 26. (Calmet) ---

Brother. Hebrew, "brethren," or bands. (Haydock)

Gill: 1Ch 9:17

And the porters,.... 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.

Commentary -- Verse Range Notes

TSK Synopsis: 1Ch 9:1-44

1 The original of Israel and Judah's genealogies.

2 The Israelites;

10 the priests;

14 and the Levites, with Nethinims, which dwelt in Jerusalem.

27 The charge of certain Levites.

35 The stock of Saul and Jonathan.

MHCC: 1Ch 9:1-44

This chapter expresses that one end of recording all these genealogies was, to direct the Jews, when they returned out of captivity, with whom to unite, and where to reside. Here is an account of the good state into which the affairs of religion were put, on the return from Babylon. Every one knew his charge. Work is likely to be done well when every one knows the duty of his place, and makes a business of it. God is the God of order. Thus was the temple a figure of the heavenly one, where they rest not day nor night from praising God, Rev 4:8. Blessed be His name, believers there shall, not in turn, but all together, without interruption, praise him night and day: may the Lord make each of us fit for the inheritance of the saints in light.

Matthew Henry: 1Ch 9:14-34

We have here a further account of the good posture which the affairs of religion were put into immediately upon the return of the people out of Babylon. They had smarted for their former neglect of ordinances and under the late want of ordinances. Both these considerations made them very zealous and forward in setting up the worship of God among them; so they began their worship of God at the right end. Instances hereof we have here.

I. Before the house of the Lord was built they had the house of the tabernacle, a plain and movable tent, which they made use of in the mean time. Those that cannot yet reach to have a temple must not be without a tabernacle, but be thankful for that and make the best of it. Never let God's work be left undone for want of a place to do it in.

II. In allotting to the priests and Levites their respective employments, they had an eye to the model that was drawn up by David, and Samuel the seer, 1Ch 9:22. Samuel, in his time, had drawn the scheme of it, and laid the foundation, though the ark was then in obscurity, and David afterwards finished it, and both acted by immediate direction from God. Or David, as soon as he was anointed had this matter in his mind and consulted Samuel about it, though he was then in his troubles, and the plan was formed in concert between them. This perhaps had been little regarded for many ages; but now, after a long interruption, it was revived. In dividing the work, they observed these ancient land-marks.

III. The most of them dwelt at Jerusalem (1Ch 9:34), yet there were some that dwelt in the villages (1Ch 9:16, 1Ch 9:22), because, it may be, there was not yet room for them in Jerusalem. However they were employed in the service of the tabernacle (1Ch 9:25): They were to come after seven days from time to time. They had their week's attendance in their turns.

IV. Many of the Levites were employed as porters at the gates of the house of God, four chief porters (1Ch 9:26), and, under them, others, to the number of 212, 1Ch 9:22. They had the oversight of the gates (1Ch 9:23), were keepers of the thresholds, as in the margin (1Ch 9:19), and keepers of the entry. This seemed a mean office; and yet David would rather have it than dwell in the tents of wickedness, Psa 84:10. Their office was, 1. To open the doors of God's house every morning (1Ch 9:27) and shut them at night. 2. To keep off the unclean, and hinder those from thrusting in that were forbidden by the law. 3. To direct and introduce into the courts of the Lord those that came thither to worship, and to show them where to go and what to do, that they might not incur punishment. This required care, and diligence, and constant attendance. Ministers have work to do of this kind.

V. Here is one Phinehas, a son of Eleazar, that is said to be a ruler over them in time past (1Ch 9:20), not the famous high priest of that name, but (as is supposed) an eminent Levite, of whom it is here said that the Lord was with him, or (as the Chaldee reads it) the Word of the Lord was his helper - the eternal Word, who is Jehovah, the mighty one on whom help is laid.

VI. It is said of some of them that, because the charge was upon them, they lodged round about the house of God, 1Ch 9:27. It is good for ministers to be near their work, that they may give themselves wholly to it. The Levites pitched about the tabernacle when they marched through the wilderness. Then they were porters in one sense, bearing the burdens of the sanctuary, now porters in another sense, attending the gates and the doors - in both instances keeping the charge of the sanctuary.

VII. Every one knew his charge. Some were entrusted with the plate, the ministering vessels, to bring them in and out by tale, 1Ch 9:28. Others were appointed to prepare the fine flour, wine, oil, etc., 1Ch 9:29. Others, that were priests, made up the holy anointing oil, 1Ch 9:30. Others took care of the meat-offerings, 1Ch 9:31. Others of the show-bread, 1Ch 9:32. As in other great houses, so in God's house, the work is likely to be done well when every one knows the duty of his place and makes a business of it. God is the God of order: but that which is every body's work will be nobody's work.

VIII. The singers were employed in that work day and night, 1Ch 9:33. They were the chief fathers of the Levites that made a business of it, not mean singing-men, that made a trade of it. They remained in the chambers of the temple, that they might closely and constantly attend it, and were therefore excused from all other services. It should seem, some companies were continually singing, at least at stated hours, both day and night. Thus was God continually praised, as it is fit he should be who is continually doing good. Thus devout people might, at any hour, have assistance in their devotion. Thus was the temple a figure of the heavenly one, where they rest not day nor night from praising God, Rev 4:8. Blessed are those that dwell in thy house; they will be still praising thee.

Keil-Delitzsch: 1Ch 9:17

"The doorkeepers, Shallum, Akkub, Talmon, Ahiman, and their brethren: Shallum the chief."The service was so divided among the four just named, that each along with his brethren performed the duty of watching by one of the four sides and chief entrances of the temple (cf. 1Ch 9:24 and 1Ch 9:26), and these four were consequently heads of those divisions of the Levites to whom was committed the duty of the watch. In Neh 11:20, on the contrary, the doorkeepers mentioned are Akkub, Talmon, and their brethren, 172 (men); but the other two chiefs named in the Chronicle are there omitted, while in the Chronicle no number is given. Here the agreement between the two registers ceases. In the Chronicle there follows first of all, in 1Ch 9:18-26 , some remarks on the service of the doorkeepers; and then in 1Ch 9:26-32 the duties of the Levites in general are spoken of; and finally, in 1Ch 9:32 and 1Ch 9:34 we have subscriptions. In Nehemiah, on the other hand, we find in 1Ch 9:20 the statement that the remaining Israelites, priests, and Levites dwelt in their cities; and after some statements as to the service of the Levites, the enumeration of these cities is introduced.

In glancing back over the two catalogues, it is seen that the differences are at least as great as the coincidences. But what conclusions are we to deduce from that fact? Bertheau thinks "from this it is certain that both catalogues cannot have been drawn up independently of each other,"and "that both have been derived from one and the same source, which must have been much more complete, and much richer in names, than our present catalogues; cf. Movers, S. 234."We, however, judge otherwise. The discrepancies are much too great to allow us to refer them to free handling by epitomizers of some hypothetical more detailed catalogue, or to the negligence of copyists. The coincidence, in so far as it actually exists, does not justify us in accepting such far-fetched suppositions, but may be satisfactorily explained in another way. It consists indeed only in this, that in both registers, (1) sons of Judah and Benjamin, priests and Levites, are enumerated; (2) that in each of these four classes of the inhabitants of Jerusalem some names are identical. The first of these coincidences clearly does not in the least prove that the two catalogues are derived from the same source, and treat of the same time; for the four classes enumerated constituted, both before and after the exile, the population of Jerusalem. But neither does the identity of some of the names prove in the slightest degree the identity of the two catalogues, because the names denote, partly classes of inhabitants, and partly heads of fathers'-houses, i.e., of groups of related households, which did not change with each generation, but sometimes continued to exist for centuries; and because, à priori , we should expect that those who returned from exile would, as far as it was possible, seek out again the dwelling-places of their pre-exilic ancestors; and that consequently after the exile, on the whole, the same families who had dwelt at Jerusalem before it would again take up their abode there. In this way the identity of the names Jedaiah, Jehoiarib, and Jachin in the two catalogues may be accounted for, as these names do not denote persons, but classes of priests, which existed both before and after the exile. A similar explanation would also apply to the names of the doorkeepers Akkub and Talmon (1Ch 9:17; Neh 11:19), as not merely the priests, but also the other Levites, were divided for the service according to their fathers'-houses into classes which had permanent names (cf. 1 Chron 25 and 26). Of the other names in our register only the following are identical: of the Benjamites, Sallu the son of Meshullam (1Ch 9:7; Neh 11:7); of the priests, Adaiah (1Ch 9:12; Neh 11:12), with almost the same ancestors; and of the Levites, Shemaiah and Mattaniah (1Ch 9:10.; Neh 11:15, Neh 11:17). All the other names are different; and even if among the priests Maasiai (1Ch 9:12) should be identical with Amashai (Neh 11:13), and among the Levites Bakbakkar and Obadiah (1Ch 9:16 and 1Ch 9:15) with Bakbukiah and Abda (Neh 11:17), we cannot identify the sons of Judah, Uthai and Azaiah (1Ch 9:4.), with Athaiah and Maaseiah (Neh 11:4.), for their ancestors are quite different. The similarity or even the identity of names, were it in two or three generations, cannot of itself prove the identity of the persons, as we have already seen, in the genealogy of the line of Aaron 1Ch 6:3.), that, e.g., the series Amariah, Ahitub, and Zadok recurs at various times; cf. 1Ch 6:11. and 1Ch 6:12. Everywhere in the genealogical lines the same names very often recur, as it was the custom to give the children the names of their ancestors; cf. Tob. 1:9, Luk 1:59. Win. bibl. R. W . ii. S. 133; Hävern. Einl . ii. 1, S. 179f. But if, on the one hand, the identity of these names in the two catalogues is not at all a valid proof of the identity of the catalogues, and by no means justifies us in identifying similarly-sounding names by supposing errors of transcription, on the other hand we must hold that the register refers to the pre-exilic population of Jerusalem, both because of the wide discrepancies in all points, and in accordance with the introductory statements in 1Ch 9:2. This interpretation is also demanded by the succeeding remarks in reference to the service of the Levites, since they throughout refer to the pre-exilic time.

Constable: 1Ch 1:1--9:44

I. ISRAEL'S HISTORICAL ROOTS chs. 1--9

"The fact that the author of 1 and 2 Chronicles devoted nine chapters out of sixty-five to genealogies (1 Chr 1-9) makes clear that these were of great importance to him and bear significantly on his purpose in writing his work. This purpose needs to be understood by any commentator who would elucidate the nature of these volumes.

"We may define a genealogy as a written or oral expression of the descent of a person or persons from an ancestor or ancestors.'¹⁸ They may display breadth (These were the sons of Israel: Reuben, Simeon, Levi, Judah,' 1 Chr 2:1) and depth (the sons of Solomon: Rehoboam, Abijah his son, Asa his son,' 1 Chr 3:10). This latter genealogy and others of its type that display depth alone are termed linear.' Biblical genealogies, like the extrabiblical ones, are normally quite limited in depth, rarely extending beyond ten or twelve generations but often from four to six. In 1 Chronicles 2-9 we have an exception. Perhaps the writer sometimes joined separate genealogies.

"If a genealogy displays breadth as well as depth, it is termed segmented,' or mixed.' In Chronicles multiple descendants of an ancestor are frequently named, but not all the lives are pursued to later generations. Genealogies may proceed from parent to child (descending, as in 1 Chr 9:39-44) or from child to parent (ascending, as in 1 Chr 9:14-16).

"The two types of genealogy, linear and segmented, serve different purposes. The linear genealogy seeks to legitimize an individual by relating him to an ancestor whose status is established. The segmented genealogy is designed to express relationships between the various branches of a family."¹⁹

"Their function, broadly speaking, is to show that the promises and purposes of God continue."²⁰

The aim of the genealogies "is to paint a portrait of the people of God in its ideal extent as a symbol of both the particularity of his election and the breadth of his grace."²¹

". . . it should be noted that a further theme of Chr., that of the Lord's willingness to start afresh with his errant people, is also tucked away almost unnoticed in the genealogies."²²

Constable: 1Ch 8:1--9:44

C. The Lineage of Saul chs. 8-9

This list obviously parallels to some extent David's genealogy (chs. 1-3). Saul came from the tribe of Benjamin, not from the tribe of Judah that God had promised leadership of the nation. One reason the writer had an interest in the tribe of Benjamin (ch. 8) was that it was the only tribe other than Judah to remain loyal to the Davidic line. The tribe of Benjamin "ranked second only to Judah in postexilic society."³³ Furthermore Jerusalem stood in Benjamin territory.

In both chapters 8 and 9 the writer drew a distinction between those people who lived in Jerusalem (8:28; 9:34) and those who lived in Gibeon (8:29; 9:35). There were Benjamites who lived in Jerusalem and others who lived in Gibeon. Both these towns were important religious centers. Gibeon was where the central sanctuary stood during most of Saul's reign and from then on until Solomon built the temple. Nonetheless it was not God's chosen place of worship. The ark was never in the sanctuary at Gibeon. Rather the Gibeon site was the people's choice even as Saul was. God's choice was Jerusalem (2 Chron. 6:6). God did not choose Saul or Gibeon, but He had chosen David and Jerusalem. David and Jerusalem are the two major pieces in God's plan of salvation and blessing in Chronicles.

Chapter 9 brings the genealogical roots of Israel down to real life postexilic Jerusalem. The emphasis in this chapter is again on the temple: the priests (vv. 10-13), the Levites (vv. 14-19), and the temple servants (vv. 17-34).

"The Chronicler established Israel's place in the world through the lengthy genealogies of chaps. 1-9 so that his audience might understand anew their role among the nations."³⁴

These nine chapters of genealogy prepare for the narrative section of the book that follows and the very next section, the record of Saul's death (10:1-14). God permitted leadership by Saul and worship at Gibeon, but His plan called for leadership by David and worship at Jerusalem. Thus the Chronicler reminded his readers that their forefathers' premature insistence that God give them a king similar to all the other nations was a serious mistake. They should learn from their history and not seize the initiative from God again but simply follow Him faithfully.

"With his first nine chapters the Chronicler has introduced his ambitious re-presentation of Israel's history as a sermon. Drawing on ancient material, much of which is familiar to us from the earlier books of the Bible, he has already indicated his major concerns. He will be focusing on the kingship and the priesthood--that is, as it will turn out, on the throne of David and the temple of Solomon--and he will be selecting and simplifying, as he preaches on the story of these things, so as to bring out unchanging principles and ultimate truths."³⁵

Guzik: 1Ch 9:1-44

1 Chronicles 9 - Leaders in Jerusalem

A. Leaders in Jerusalem at the return from exile.

1. (1-2) Summary of the genealogies.

So all Israel was recorded by genealogies, and indeed, they were inscribed in the book of the kings of Israel. But Judah was carried away captive to Babylon because of their unfaithfulness. And the first inhabitants who dwelt in their possessions in their cities were Israelites, priests, Levites, and the Nethinim.

a. So all Israel was recorded: The first eight chapters of 1 Chronicles list these genealogical records. These records were inscribed in the book of the kings of Israel, but these are not the same books we know today as 1 or 2 Kings.

i. "Not in that sacred and canonical book so called, but (as hath been oft observed before) in the public records, wherein there was an account of that kingdom, and of several families in it, according to their genealogies." (Poole)

b. But Judah was carried away captive to Babylon because of their unfaithfulness: In one sentence, the Chronicler reminds is that it was the clash of empires or the intrigues of the geopolitical scene that doomed the Kingdom of Judah. It was their unfaithfulness to God. If they had remained faithful, God would have protected them amid the rise and fall of a hundred powerful empires.

c. And the first inhabitants who dwelt in their possessions in their cities were Israelites: The Chronicler completely skips over the 70 years of captivity between verses 1 and 2. His interest is not only in the past (demonstrated by 8 previous chapters of genealogies), but also in the present and in the future. The Israelites were back in the land.

i. "All this means that Chronicles has taken the history of Israel a stage further than 1 and 2 Kings. Although 2 Kings end on a note of genuine hope (2 Kings 25:27-30), it is restrained and Israel is still in exile. But now winter is over, and these lists are a definite sign that spring has begun to arrive." (Selman)

ii. No longer was there a kingdom of Judah and another kingdom of Israel; now they were all Israelites. "Called here by the general name of Israelites, which was given to them before that unhappy division of the two kingdoms, and now is restored to them when the Israelites are united with the Jews in one and the same commonwealth, so that all the names and signs of their former division might be blotted out." (Poole)

d. Who dwelt in their possessions: The idea is that the people of the tribes of Israel came back to their ancestral lands, promised to them by God and first possessed in the days of Moses and Joshua.

i. In their possessions: "'Their ancestral land' (NEB; their own property, NIV) is a term rarely found in Chronicles (only 1 Chronicles 7:28; 2 Chronicles 11:14; 31:1. Its occurrence here evokes its frequent use in the time of Moses and Joshua." (Selman)

ii. God kept the land empty for them during the exile. "A wonderful providence of God it was, that as the land kept her Sabbaths for those seventy years, so the country should be all that while kept empty, till the return of the natives." (Trapp)

d. Priests, Levites, and the Nethinim: These were three categories of workers at the temple, who had the work of restoring the temple and its worship in the days of Ezra.

· Priests were the descendents of Aaron who had the right to offer sacrifice and take care of the Holy Place in the temple.

· Levites were the much broader class of religious workers, who served in many ways: practical, artistic, and spiritual.

· The Nethinim were special servants given to the temple.

i. "The 'temple servants' were literally 'given ones.' They might consist of captives who had been spared but enslaved to temple service. Early Hebrew examples include the certain Midianite women (Numbers 31:35, 47) or the people of Gibeon (Joshua 9:22-23), but their organization as a class is credited to David (Ezra 8:20)." (Payne)

2. (3-9) Leading post-exilic citizens of Jerusalem.

Now in Jerusalem the children of Judah dwelt, and some of the children of Benjamin, and of the children of Ephraim and Manasseh: Uthai the son of Ammihud, the son of Omri, the son of Imri, the son of Bani, of the descendants of Perez, the son of Judah. Of the Shilonites: Asaiah the firstborn and his sons. Of the sons of Zerah: Jeuel, and their brethren; six hundred and ninety. Of the sons of Benjamin: Sallu the son of Meshullam, the son of Hodaviah, the son of Hassenuah; Ibneiah the son of Jeroham; Elah the son of Uzzi, the son of Michri; Meshullam the son of Shephatiah, the son of Reuel, the son of Ibnijah; and their brethren, according to their generations; nine hundred and fifty-six. All these men were heads of a father's house in their fathers' houses.

a. Now in Jerusalem the children of Judah dwelt: This begins a list (1 Chronicles 9:2-17) that is in some ways similar to a list in Nehemiah 11 and in some ways different. Biblical researchers debate if the lists are more similar or more different, and the exact points of connection and difference can be difficult to assess.

B. Other post-exilic leaders in Jerusalem.

1. (10-13) Leaders among the priests.

Of the priests: Jedaiah, Jehoiarib, and Jachin; Azariah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, the officer over the house of God; Adaiah the son of Jeroham, the son of Pashur, the son of Malchijah; Maasai the son of Adiel, the son of Jahzerah, the son of Meshullam, the son of Meshillemith, the son of Immer; and their brethren, heads of their fathers' houses; one thousand seven hundred and sixty. They were very able men for the work of the service of the house of God.

a. They were very able men: This same phrase is translated mighty men of valor in many other Old Testament passages (Joshua 1:14, Judges 6:12, 1 Samuel 16:18, and many others). It shows that when it came to doing the work of the service of the house of God, it takes a man of strength and courage, the same qualities that are needed in a warrior.

i. "The phrase 'very able men' means 'might men of valour' and is so rendered in this historic connection in Nehemiah (11:14). The description is usually employed with reference to military men, and that makes its use here the more arresting." (Morgan)

2. (14-16) Leaders among the Levites.

Of the Levites: Shemaiah the son of Hasshub, the son of Azrikam, the son of Hashabiah, of the sons of Merari; Bakbakkar, Heresh, Galal, and Mattaniah the son of Micah, the son of Zichri, the son of Asaph; Obadiah the son of Shemaiah, the son of Galal, the son of Jeduthun; and Berechiah the son of Asa, the son of Elkanah, who lived in the villages of the Netophathites.

3. (17-34) Levite gatekeepers and temple workers.

And the gatekeepers were Shallum, Akkub, Talmon, Ahiman, and their brethren. Shallum was the chief. Until then they had been gatekeepers for the camps of the children of Levi at the King's Gate on the east. Shallum the son of Kore, the son of Ebiasaph, the son of Korah, and his brethren, from his father's house, the Korahites, were in charge of the work of the service, gatekeepers of the tabernacle. Their fathers had been keepers of the entrance to the camp of the LORD. And Phinehas the son of Eleazar had been the officer over them in time past; the LORD was with him. Zechariah the son of Meshelemiah was keeper of the door of the tabernacle of meeting. All those chosen as gatekeepers were two hundred and twelve. They were recorded by their genealogy, in their villages. David and Samuel the seer had appointed them to their trusted office. So they and their children were in charge of the gates of the house of the LORD, the house of the tabernacle, by assignment. The gatekeepers were assigned to the four directions: the east, west, north, and south. And their brethren in their villages had to come with them from time to time for seven days. For in this trusted office were four chief gatekeepers; they were Levites. And they had charge over the chambers and treasuries of the house of God. And they lodged all around the house of God because they had the responsibility, and they were in charge of opening it every morning. Now some of them were in charge of the serving vessels, for they brought them in and took them out by count. Some of them were appointed over the furnishings and over all the implements of the sanctuary, and over the fine flour and the wine and the oil and the incense and the spices. And some of the sons of the priests made the ointment of the spices. Mattithiah of the Levites, the firstborn of Shallum the Korahite, had the trusted office over the things that were baked in the pans. And some of their brethren of the sons of the Kohathites were in charge of preparing the showbread for every Sabbath. These are the singers, heads of the fathers' houses of the Levites, who lodged in the chambers, and were free from other duties; for they were employed in that work day and night. These heads of the fathers' houses of the Levites were heads throughout their generations. They dwelt at Jerusalem.

a. And the gatekeepers were: This describes the re-institution of the organization of the temple work and workers in the early days of the second temple. They were anxious to organize things in the same manner as King David did originally.

i. It also denotes that there was definite organization and division of labor among the Levites. "When the morning broke, it called to duty first the porters who opened the House of God; and then, after due ablution, each band of white-robed Levites began its special service. There was no running to and fro in disorder, no intrusion on one another's office, no clashing in duty, no jealousy of each other's ministry. It was enough to know that each had been appointed to his task, and was asked to be faithful to it. The right ordering of the whole depended on the punctuality, fidelity, and conscientiousness of each." (Meyer)

ii. "Since both Meshelemiah and Zechariah served under David (1 Chronicles 26:8-11), this 'Tent of Meeting' would seem to refer to the curtained form of God's house erected prior to Solomon's permanent temple." (Payne)

b. Phinehas the son of Eleazar had been the officer over them in time past; the LORD was with him: The Chronicler remembered the faithful work of Phinehas in the days of Moses (Numbers 25:7-13), and linked his faithfulness to the work of the gatekeepers in the days of Ezra.

i. "The fact that the LORD was with him [Phinehas] indicates that the Lord was also with those gatekeepers of the Chronicler's day who followed in the same living tradition of divine service." (Selman)

4. (35-44) The ancestors and descendents of King Saul.

Jeiel the father of Gibeon, whose wife's name was Maacah, dwelt at Gibeon. His firstborn son was Abdon, then Zur, Kish, Baal, Ner, Nadab, Gedor, Ahio, Zechariah, and Mikloth. And Mikloth begot Shimeam. They also dwelt alongside their relatives in Jerusalem, with their brethren. Ner begot Kish, Kish begot Saul, and Saul begot Jonathan, Malchishua, Abinadab, and Esh-Baal. The son of Jonathan was Merib-Baal, and Merib-Baal begot Micah. The sons of Micah were Pithon, Melech, Tahrea, and Ahaz. And Ahaz begot Jarah; Jarah begot Alemeth, Azmaveth, and Zimri; and Zimri begot Moza; Moza begot Binea, Rephaiah his son, Eleasah his son, and Azel his son. And Azel had six sons whose names were these: Azrikam, Bocheru, Ishmael, Sheariah, Obadiah, and Hanan; these were the sons of Azel.

a. Kish begot Saul, and Saul begot Jonathan: For emphasis, some of the genealogy of the line of Saul (both before him and after him) is listed. This was to emphasize the fact that God did not wipe out the line of Saul, and that his descendants lived to the days of Ezra and the return from exile.

i. "Since the genealogy continues for twelve generations after Saul, the fact that his dynasty crashed and his kingship was transferred to David did not remove his family's place in Israelite history. They too had lived in Jerusalem (1 Chronicles 9:38), and though we do not know whether this continued after the exile, even for them there were signs of hope." (Selman)

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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 9 (Chapter Introduction)

Overview

1Ch 9:1, The original of Israel and Judah’s genealogies; 1Ch 9:2, The Israelites; 1Ch 9:10, the priests; 1Ch 9:14, and the Levites, with Nethinims, which dwelt in Jerusalem; 1Ch 9:27, The charge of certain Levites; 1Ch 9:35, The stock of Saul and Jonathan.

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 9 (Chapter Introduction)

CHRONICLES CHAPTER 9

The chief of the tribe of Judah, Benjamin, Ephraim, and Manasseh, who returned from captivity, and dwelt at Jerusalem, 1Ch 9:1-9 . Also the priests and Levites, and how they executed their office in the temple at Jerusalem, 1Ch 9:10-34 . The family of Saul, 1Ch 9:35-44 .

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 9 (Chapter Introduction)

Genealogies.

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 9 (Chapter Introduction)

This chapter intimates to us that one end of recording all these genealogies was to direct the Jews, now that they had returned out of captivity, with whom to incorporate and where to reside; for here we have an account of those who first took possession of Jerusalem after their return from Babylon, and began the rebuilding of it upon the old foundation. I. The Israelites (1Ch 9:2-9). II. The priests (1Ch 9:10-13). III. The Levites and other Nethinim (1Ch 9:14-26). IV. Here is the particular charge of some of the priests and Levites (1Ch 9:27-34). V. A repetition of the genealogy of king Saul (1Ch 9:35-44).

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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_____. "The Message of Chronicles: Rally Round the Temple." Concordia Theological Monthly 42:8 (September 1971):502-14.

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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 9 (Chapter Introduction)

INTRODUCTION TO 1 CHRONICLES 9

The genealogies of the several tribes being given, according as they were written in the books of the kings of Israel, 1Ch 9:1, an account follows of those who first settled in Jerusalem after their return from the Babylonish captivity; of the Israelites, 1Ch 9:2, of the priests, 1Ch 9:10 of the Levites, and of the charge and offices of several of the priests and Levites, 1Ch 9:14, and the chapter is concluded with a repetition of the genealogy of the ancestors and posterity of Saul king of Israel, 1Ch 9:35.