Text -- 1 Chronicles 10:9-14 (NET)

10:9 They stripped his corpse, and then carried off his head and his armor. They sent messengers throughout the land of the Philistines proclaiming the news to their idols and their people. 10:10 They placed his armor in the temple of their gods and hung his head in the temple of Dagon. 10:11 When all the residents of Jabesh Gilead heard about everything the Philistines had done to Saul, 10:12 all the warriors went and recovered the bodies of Saul and his sons and brought them to Jabesh. They buried their remains under the oak tree in Jabesh and fasted for seven days. 10:13 So Saul died because he was unfaithful to the Lord and did not obey the Lord’s instructions; he even tried to conjure up underworld spirits. 10:14 He did not seek the Lord’s guidance, so the Lord killed him and transferred the kingdom to David son of Jesse.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Ch 10:10

If we give not God the glory of our successes, even Philistines will rise up in judgment with us and condemn us. Shall Dagon have so great a place in their triumphs, and the true God be forgotten in ours?

Wesley: 1Ch 10:12

Every day 'till evening, after the manner of the Jewish fasts.

Wesley: 1Ch 10:13

Against God's express command: which is a great aggravation of any sin.

Wesley: 1Ch 10:13

Which also was contrary to a manifest command, Lev 19:31.

Wesley: 1Ch 10:14

He did in some sort, but not in a right manner, not humbly and penitently, not diligently and importunately, not patiently and perseveringly. Nor 'till he was brought to the last extremity. And then it was too late.

JFB: 1Ch 10:10

It was common among the heathen to vow to a national or favorite deity, that, in the event of a victory, the armor of the enemy's king, or of some eminent leader, should be dedicated to him as an offering of gratitude. Such trophies were usually suspended on the pillars of the temple.

JFB: 1Ch 10:10

While the trunk or headless corpse was affixed to the wall of Beth-shan (1Sa 31:10).

JFB: 1Ch 10:13

In having spared the king of the Amalekites and taken the flocks of the people as spoils [1Sa 15:9], as well as in having consulted a pythoness [1Sa 28:7]. Both of these acts were great sins--the first as a violation of God's express and positive command [1Sa 15:3], and the second as contrary to a well-known statute of the kingdom (Lev 19:31).

JFB: 1Ch 10:14

He had done so in form (1Sa 28:6), but not in the spirit of a humble penitent, nor with the believing confidence of a sincere worshipper. His enquiry was, in fact, a mere mockery, and his total want of all right religious impressions was manifested by his rushing from God to a wretched impostor in the service of the devil [1Sa 28:7].

Clarke: 1Ch 10:11

When all Jabesh-gilead heard - For a general account of the principles of heroism and gratitude from which this action of the men of Jabesh-gilead proceeded, see the note on 1Sa 31:11, 1Sa 31:12

By the kindness of a literary friend, I am enabled to lay a farther illustration of this noble act before the reader, which he will find at the conclusion of the chapter.

Clarke: 1Ch 10:13

Saul died for his transgression - See the concluding observations on the first book of Samuel (1Sa 31:13 (note)).

Clarke: 1Ch 10:14

Inquired not of the Lord - On these two last verses the Targum speaks thus: "And Saul died for the transgression by which he transgressed against the Word of the Lord, and because he did not keep the commandment of the Lord when he warred against the house of Amalek; and because he consulted Pythons, and sought oracular answers from them. Neither did he ask counsel from before the Lord by Urim and Thummim, for he had slain the priests that were in Nob; therefore the Lord slew him, and transferred the kingdom to David the son of Jesse.

A Literary friend furnishes the following remarks: -

"The sacred writer, in the first book of Samuel, 1Sa 31:11-13, and 1Ch 10:11, 1Ch 10:12, after relating the defeat and death of Saul, and the ignominious treatment of his remains, thus concludes: -

"‘ And when the inhabitants of Jabesh-gilead heard of that which the Philistines had done to Saul, all the valiant men arose, and went all night, and took the body of Saul, and the bodies of his sons, from the wall of Beth-shan, and came to Jabesh, and burnt them there; and they took the bones, and buried them under a tree at Jabesh, and fasted seven days.’

"Often has this account been read with admiration of the bravery and devotedness of the men of Jabesh-gilead, but without considering that these men had any greater cause than others for honoring the remains of their sovereign; but, on reflection, it will be perceived that the strong impulse of gratitude prompted them to this honorable exertion. They remembered their preservation from destruction, and, which to brave men is more galling, from bearing marks of having been defeated, and being deprived of the honorable hope of wiping off disgrace, or defending their country at future seasons

"Reading these verses in conjunction with the attack of Nahash, we perceive the natural feelings of humanity, of honorable respect, prompting the men of Jabesh to act as they did in rescuing the bones of Saul and his family

"The father of Grecian poetry relates in how great a degree the warriors of ancient days honored the remains of their leaders; how severe were the contests for the body of the fallen chief, more determined oftentimes than the struggle for victory: this point of military honor was possibly excited or heightened by the religious idea so prevalent in his age, and after times, respecting the fate of the spirits of those who were unburied

"Homer wrote of events passing at no distant period from those recorded in the first volume of Samuel; and these accounts mutually corroborate each other, being in unison, not only with the feelings of humanity, but with the customs of ancient nations. These may be farther illustrated by comparing the conduct of the Philistines with regard to Saul and his sons, with that of the hero of the Iliad towards Hector, the most finished character of the poem. Saul had been a severe scourge to the Philistines throughout a long series of years; the illustrious chief of Troy had long warded off the ruin of his country, and destroyed the flower of her foes, independently of his last victory over Patroclus, which drew on his remains that dishonor which, however, fell only on his destroyer

"Should the siege of Troy be considered a fable, it may then be concluded that Homer introduced into his poems the customs and manners known to those for whose perusal he wrote, if these customs were not prevalent among his readers; but anxiety for the body of the illustrious dead, or regret for his death, has often caused success when all exertions prior to this powerful stimulus have not availed; and this even in our days

"The Philistines had long been confined to the southwest angle of the promised land, and in the earlier part of Saul’ s reign had suffered many and severe losses; yet it appears by this chapter that, alone or in conjunction with allies, they had been able to penetrate nearly to the banks of the Jordan, to fight the battle on Mount Gilboa. This could only have been effected by a march through great part of the kingdom of Israel

"Doubtless the attention of Saul in its defense might have been greatly distracted by his pursuit and fear of David, which appeared to have absorbed his whole mind; and it may account for the defenceless or weakened state of his forces

"These circumstances appear to corroborate the authenticity of these books, independently of the many private transactions therein recorded; particularly the interesting and singular friendship of Jonathan and David, a transaction not likely to occur to a forger of a narrative. J.W."

Defender: 1Ch 10:13

The Lord can exact severe penalties upon those who reject His word in favor of guidance from the occult. The increasing reliance on "spirit-guides" and similar so-called "New Age" concepts will eventually reap terrible judgments (Rev 9:20, Rev 9:21)."

Defender: 1Ch 10:14

This statement seems at first to contradict that of 1Sa 28:6, which notes that "when Saul inquired of the Lord, the Lord answered him not." However, the problem is that two different Hebrew words are involved. In 1Ch 10:14, the word translated "inquired" is darash, conveying the idea of "earnestly seeking." This Saul did not do. What he did was to "inquire" (Hebrew shaal) which suggests only that he asked in fear, without repentance or real faith. This kind of prayer the Lord does not honor."

TSK: 1Ch 10:9

took : 1Ch 10:4; 1Sa 31:9, 1Sa 31:10; 2Sa 1:20; Mat 14:11

tidings : Jdg 16:23, Jdg 16:24; Dan 5:2-4, Dan 5:23

TSK: 1Ch 10:10

their gods : 1Sa 31:10, Ashtaroth

in the temple : 1Sa 5:2-7

TSK: 1Ch 10:11

when : 1Sa 11:1-11, 1Sa 31:11-13; 2Sa 2:4-7

TSK: 1Ch 10:12

the oak : Gen 35:8; 2Sa 21:12-14

fasted : Gen 50:10; 2Sa 3:35

TSK: 1Ch 10:13

committed : Heb. transgressed

even against : 1Sa 13:13, 1Sa 15:2, 1Sa 15:23

for asking : 1Sa 28:7-20

a familiar : Exo 22:18; Lev 19:31, Lev 20:6; Deu 18:10-14; 2Ki 21:6; Isa 8:19; Act 8:9-11, Act 16:16-18

TSK: 1Ch 10:14

inquired : Jdg 10:11-16; 1Sa 28:6; Eze 14:3-6

he slew : Pro 17:13; Isa 10:7, Isa 10:15

turned : 1Sa 13:14, 1Sa 15:28, 1Sa 16:1, 1Sa 16:11-13, 1Sa 28:17; 2Sa 3:9, 2Sa 3:10, 2Sa 5:3

Jesse : Heb. Isai

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Ch 10:13

For his transgression - Compare 1Ch 9:1. The "transgression"intended is probably the disobedience with respect to Amalek, recorded in 1Sa 15:1-9 (compare 1Sa 28:17-18).

Poole: 1Ch 10:10

And his body severed from his head to the wall of Beth-shan, 1Sa 31:10 .

Poole: 1Ch 10:12

To wit, every day till evening, after the manner of the Jewish fasts.

Poole: 1Ch 10:13

Saul died for his transgression: the sense is, Wonder not that Saul fell by the hands of the Philistines, who were armed against him by his own sin and by God’ s vengeance for it.

Against the word of the Lord against God’ s express, and plain, and positive command; which is a great aggravation of any sin.

For asking counsel of one that had a familiar spirit which also was contrary to a manifest command, Lev 19:31 , and moreover, contrary to his own conscience, which was so fully convinced hereof, that he had endeavoured the utter extirpation of all such persons, in pursuance of God’ s law. See 1Sa 28:9 .

To inquire of it concerning the event of the approaching battle.

Poole: 1Ch 10:14

Inquired not of the Lord

Object. Saul inquired of the Lord, 1Sa 28:6 .

Answ He did so, but not in a right manner, not humbly and penitently, not diligently and importunately, not patiently and perseveringly; but when God would not answer him speedily, he gives it over, and goes from God to the devil. Compare 1Sa 14:18,19 . Such an inconsiderable and trifling inquiry as Saul made, is justly accounted to be no inquiry at all; as they are said not to eat the Lord’ s supper , 1Co 11:20 , who did eat it in a sinful and irregular manner.

Haydock: 1Ch 10:9

To be. Hebrew, "to carry tidings to their idols, (sorrows) and to the people." They exposed the spoils in the temples, and gave thanks to their idols for the victory.

Haydock: 1Ch 10:10

Head, while his body was hung on the walls of Bethsan, 1 Kings xxxi. 10. (Calmet) ---

The temple of Dagon was contiguous to the wall. (Du Hamel)

Haydock: 1Ch 10:12

Oak, well known at Jabes. Elsewhere the word is translated, the grove. (Calmet)

Haydock: 1Ch 10:13

For. Septuagint, "in his iniquities." (Haydock) ---

See 1 Kings xiii. 9., and xv. 23. Saul offered sacrifice unlawfully, and spared some of the Amalecites. (Worthington)

Gill: 1Ch 10:1-12

See Gill on 1Sa 31:1.

Gill: 1Ch 10:13

So Saul died for his transgression,.... See Gill on 1Sa 31:13 A violent and dishonourable death, which was suffered on account of the sins he was guilty of:

one was, which he committed against the Lord, even against the word of the Lord, which he kept not; both in not staying for Samuel the time appointed, and by sparing the Amalekites whom he was bid to destroy, 1Sa 13:13.

and also for asking counsel of one that had a familiar spirit, to inquire of it; what he should do with respect to engaging in battle with the Philistines, 1Sa 28:8 which to do was contrary to an express command of God, Lev 19:31.

Gill: 1Ch 10:14

And inquired not of the Lord,.... For though he did inquire in some sense in an external, careless, and hypocritical manner, yet not done seriously, sincerely, and heartily, nor with constancy; it was accounted as if he inquired not at all, 1Sa 28:6 the Targum adds another reason of his death, because he killed the priests of Nob; but that is not in the text:

therefore he slew him; or suffered him to be slain:

and turned the kingdom unto David the son of Jesse; translated the kingdom of Israel out of Saul's family, upon his death, into Jesse's, even unto David; for the sake of which observation this short account is given of the last end of Saul.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Ch 10:10

¹ tn Or “god.” The Hebrew term may be translated as singular or plural depending on the context.

NET Notes: 1Ch 10:12

¹ tn Heb “arose and carried away the corpse of Saul and the corpses of his sons.”

² tn Heb “their bones.”

NET Notes: 1Ch 10:13

¹ tn Heb “and Saul died because of his unfaithfulness by which he acted unfaithfully against the Lord, concerning the word of the Lord which he did not keep, also to Saul, a ritual pit to seek.” The text alludes to the incident recorded in 1 Sam 28. The Hebrew term אוֹב (’ov, “ritual pit”) refers to a pit used by a magician to conjure up underworld spirits. In 1 Sam 28:7 the witch of Endor is called a בַּעֲלַת־אוֹב (ba’alat-’ov, “owner of a ritual pit”). See H. A. Hoffner, “Second Millennium Antecedents to the Hebrew áo‚b,” JBL 86 (1967): 385-401.

NET Notes: 1Ch 10:14

¹ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

Geneva Bible: 1Ch 10:10

And they put his armour in the house of their gods, and fastened his head in the temple of ^{( a )} Dagon.

^{( a )} Which was the idol of the Philistines, and from the belly downward had the form of a fish, and upward of a man.

Commentary -- Verse Range Notes

TSK Synopsis: 1Ch 10:1-14

1 Saul's overthrow and death.

8 The Philistines triumph over Saul.

11 The kindness of Jabesh-gilead towards Saul and his sons.

13 Saul's sin, for which the kingdom was translated from him to David.

MHCC: 1Ch 10:1-14

The design chiefly in view in these books of the Chronicles, appears to be to preserve the records of the house of David. Therefore the writer repeats not the history of Saul's reign, but only of his death, by which a way was made for David to the throne. And from the ruin of Saul, we may learn, 1. That the sin of sinners will certainly find them out, sooner or later; Saul died for his transgression. 2. That no man's greatness can exempt him from the judgments of God. 3. Disobedience is a killing thing. Saul died for not keeping the word of the Lord. May be delivered from unbelief, impatience, and despair. By waiting on the Lord we shall obtain a kingdom that cannot be moved.

Matthew Henry: 1Ch 10:8-14

Here, I. From the triumph of the Philistines over the body of Saul we may learn, 1. That the greater dignity men are advanced to the greater disgrace they are in danger of falling into. Saul's dead body, because he was king, was abused more than any other of the slain. Advancement makes men a mark for malice. 2. That, if we give not to God the glory of our successes, even the Philistines will rise up in judgment against us and condemn us; for, when they had obtained a victory over Saul, they sent tidings to their idols - poor idols, that knew not what was done a few miles off till the tidings were brought to them, nor then either! They also put Saul's armour in the house of their gods, 1Ch 10:10. Shall Dagon have so honourable a share in their triumphs and the true and living God be forgotten in ours?

II. From the triumph of the men of Jabesh-Gilead in the rescue of the bodies of Saul and his sons we learn that there is a respect due to the remains of the deceased, especially of deceased princes. We are not to enquire concerning the eternal state; that must be left to God: but we must treat the dead body as those who remember it has been united to an immortal soul and must be so again.

III. From the triumphs of divine Justice in the ruin of Saul we may learn, 1. That the sin of sinners will certainly find them out, sooner or later: Saul died for his transgression. 2. That no man's greatness can exempt him from the judgments of God. 3. Disobedience is a killing thing. Saul died for not keeping the word of the Lord, by which he was ordered to destroy the Amalekites. 4. Consulting with witches is a sin that fills the measure of iniquity as soon as any thing. Saul enquired of one that had a familiar spirit, and enquired not of the Lord, therefore he slew him, 1Ch 10:13, 1Ch 10:14. Saul slew himself, and yet it is said, God slew him. What is done by wicked hands is yet done by the determinate counsel and foreknowledge of God. Those that abandon themselves to the devil shall be abandoned to him; so shall their doom be. It is said (1Sa 28:6) that Saul did enquire of the Lord and he answered him not: but here it is said, Saul did not enquire of God; for he did not till he was brought to the last extremity, and then it was too late.

Keil-Delitzsch: 1Ch 10:8-13

On the following day the Philistines, in their search among the fallen, found and plundered the bodies of Saul and of his sons, and sent the head and the armour of Saul round about the land of the Philistines, to proclaim the news of their victory to their people and their gods. That for this purpose they cut off Saul's head from the trunk, is, as being a matter of course, not specially mentioned. In regard to the other discrepancies between the two texts, both in 1Ch 10:8-10 and in the account of the burial of Saul and of his sons by valiant men of Jabesh, 1Ch 10:11, 1Ch 10:12, cf. the commentary on 1Sa 31:8-13. In the reflection on Saul's death, 1Ch 10:13 and 1Ch 10:14, a double transgression against the Lord on Saul's part is mentioned: first, the מעל (on the meaning of this word, vide on Lev 5:15) of not observing the word of Jahve, which refers to the transgression of the divine command made known to him by the prophet Samuel, 1Sa 13:8. (cf. with 1Ch 10:8), and 1Sa 15:2-3, 1Sa 15:11, cf. 1Sa 28:18; and second, his inquiring of the אוב , the summoner of the dead ( vide on Lev 19:31), לדרושׁ , i.e., to receive an oracle (cf. in reference to both word and thing, 1Sa 28:7).

Keil-Delitzsch: 1Ch 10:14

And because he inquired not of the Lord, therefore He slew him. According to 1Sa 28:6, Saul did indeed inquire of Jahve, but received no answer, because Jahve had departed from him (1Sa 28:15); but instead of seeking with all earnestness for the grace of Jahve, that he might receive an answer, Saul turned to the sorceress of Endor, and received his death-sentence through her from the mouth of Samuel, 1Sa 28:19.

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 10:1-14

A. The Death of Saul ch. 10

"Having established the remnant's genealogical link with the Davidic and priestly lines, he [the writer] focused on the groundwork of the Davidic promises. His design was to show how the kingly and priestly concerns came together in David. David is then seen as a model for the postexilic community as they look forward to One like David."³⁷

Chapter 10 is an almost verbatim repetition of Saul's defeat as the writer of Samuel recorded it in 1 Samuel 31.

The Chronicler's presentation of Saul supplied a backdrop and a contrast for his portrayal of David. Saul was the king the people had demanded prematurely. He was the king after the people's heart. His name means "he who was requested." Saul failed to submit to Yahweh's authority and to obey His Word as God had revealed it in the Mosaic Law and through the prophet Samuel (vv. 13-14). He failed to respond appropriately to God's elective grace in placing him on the throne. Saul had no heart for God. Consequently God brought discipline on Saul and on Israel under him. Because Saul failed to listen to God, God eventually stopped listening to him (cf. Jer. 7:13-16). Finally God killed him (v. 14). The reason the writer recorded the death of Saul at such length seems to have been to show that David had no hand in it.³⁸ Disloyalty to God always results in catastrophe.

By recounting Saul's death the writer intended to bring many of the lessons connected with the people's demand for a king and Saul's history back to the minds of his restoration readers. Hopefully it will do the same for us.

"For the Chronicler, the disobedient Saul (v. 13) was if anything a foil meant to show the faithfulness of David."³⁹

In contrast to Saul, David was God's choice for Israel. His reign resulted in blessing, not blasting.

"One of the striking features of the Chronicler's theology is his attempt to correlate blessing with faithfulness and judgment with disobedience. He returned to the theme again and again . . ."⁴⁰

A comparison of this chapter with 1 Samuel 31:6-10 shows how the Chronicler heightened the disastrous nature of Saul's death in subtle ways.⁴¹

In this and the following chapters four themes interweave.⁴²

Themes	Chapters
Nation	10	11	12
Ark				13		15	16
Testimony					14				18	19	20
Temple								17				21	22

Guzik: 1Ch 10:1-14

1 Chronicles 10 - The Death of Saul

"Having established Israel's historical setting and ethnic bounds in the preceding genealogies, the Chronicler now enters on his main subject, the history of the Hebrew kingdom, with its theological conclusions." (Payne)

A. The death of King Saul.

1. (1-2) The battle on Mount Gilboa.

Now the Philistines fought against Israel; and the men of Israel fled from before the Philistines, and fell slain on Mount Gilboa. Then the Philistines followed hard after Saul and his sons. And the Philistines killed Jonathan, Abinadab, and Malchishua, Saul's sons.

a. Now the Philistines fought against Israel: The Philistines were an immigrant people from the military aristocracy of the island of Crete (Amos 9:7). Small numbers of Philistines were in the land at the time of Abraham; but they only came in force soon after Israel came to Canaan from Egypt. They were organized into five city-states. Archaeologists tell us two other things about the Philistines: they were hard drinkers, and they were the first in the region to effectively use iron, and they made the most of it.

i. The Philistines were a sea-faring people, and traded with distant lands. Therefore they imported newer and better military technology from the Greeks and became a powerful enemy of the people of Israel. At that time, Israel could compete on more equal terms with Moab and Ammon, but Greek military equipment (helmets, shields, coats of mail, swords and spears) made the Philistines much more formidable opponents.

b. The men of Israel fled from before the Philistines: The Philistines had attacked deep into Israeli territory (1 Samuel 28:4), and Saul's army assembled and prepared for battle at Mount Gilboa (1 Samuel 28:4). Because of his deep rebellion against the LORD, Saul was not ready for battle: When Saul saw the army of the Philistines, he was afraid, and his heart trembled greatly (1 Samuel 28:5). It doesn't surprise us that with such a leader the soldiers of Israel could not stand before the Philistines.

i. "Wonder not that Saul fell by the hands of the Philistines, who were armed against him by his own sin and by God's vengeance for it." (Poole)

c. And the Philistines killed Jonathan, Abinadab, and Malchishua, Saul's sons: Tragically, Saul's sons were affected in the judgment of God against their father Saul. The brave and worthy Jonathan died as he had lived - loyally fighting unto the very end for his God, his country, and his father the king.

2. (3-6) Saul dies in battle.

The battle became fierce against Saul. The archers hit him, and he was wounded by the archers. Then Saul said to his armorbearer, "Draw your sword, and thrust me through with it, lest these uncircumcised men come and abuse me." But his armorbearer would not, for he was greatly afraid. Therefore Saul took a sword and fell on it. And when his armorbearer saw that Saul was dead, he also fell on his sword and died. So Saul and his three sons died, and all his house died together.

a. The battle became fierce against Saul: Saul, struck by many arrows and wounded, knew the battle was completely lost. He pled with his armorbearer to kill him, and when he would not, Saul killed himself (Saul took a sword and fell on it).

i. "The flower of his army lay strewn around him; the chivalry of Israel was quenched in rivers of blood. Then, leaving all others, the Philistines concentrated their attack on that lordly figure which towered amid the fugitives, the royal crown on the helmet, the royal bracelet flashing on his arm." (Meyer <Expanded/Meyer.htm>)

ii. In the way most people think of suicide, Saul's death was not suicide. Clarke explains well: "He was to all appearance mortally wounded, when he begged his armourbearer to extinguish the remaining spark of life . . . though this wound accelerated his death, yet it could not be properly the cause of it, as he was mortally wounded before, and did it on the conviction that he could not survive." (Clarke on 1 Samuel)

iii. Taking the Bible's teaching on this point in its entirety, we can say that God does regard suicide as sin; it is the sin of self-murder. Yet, we are wrong if we regard it as the unforgivable sin, and anyone who does commit suicide has given in to the lies and deceptions of Satan, whose purpose is to kill and destroy (John 10:10).

iv. "Suicide is always the ultimate action of cowardice. In the case of Saul, and in many similar cases, it is perfectly natural; but let it never be glorified as heroic. It is the last resort of the man who dare not stand up to life." (Morgan <Expanded/Morgan.htm>)

b. So Saul and his three sons died, and all his house died together: So was the tragic end of this first king of Israel, who started with great promise but ended his reign in disaster for himself, his sons, and his kingdom.

i. There were still some surviving members of Saul's family, yet "Every branch of his family that had followed him to the war was cut off; his three sons are mentioned as being the chief." (Clarke)

ii. "The Amalekite's story of Saul's death in 2 Samuel 1 is ignored, perhaps because its authenticity was doubted in ancient as well as in modern times." (Selman)

B. The aftermath of King Saul's death.

1. (7) Israel is defeated in battle.

And when all the men of Israel who were in the valley saw that they had fled and that Saul and his sons were dead, they forsook their cities and fled; then the Philistines came and dwelt in them.

a. Saw that the men of Israel had fled and that Saul and his sons were dead: When the leader (King Saul) was struck, it spread panic among God's people. Jesus knew this same principle would be used against His own disciples: Then Jesus said to them, "All of you will be made to stumble because of Me this night, for it is written: 'I will strike the Shepherd, and the sheep will be scattered.'" (Mark 14:27)

i. Saul's sin, hardened rebellion, and eventual ruin affected far more than himself and even his immediate family. It literally endangered the entire nation of Israel.

b. They forsook the cities and fled; and the Philistines came and dwelt in them: The victory of the Philistines was so complete that even those on the other side of the Jordan (1 Samuel 31:7) fled in terror before the Philistines. With the Philistine army occupying territory on the other side of the Jordan they had cut Israel in half, drawing a line from west to east. The rest of the nation was ripe for total conquest by the Philistines.

2. (8-10) Saul is further disgraced after his death.

So it happened the next day, when the Philistines came to strip the slain, that they found Saul and his sons fallen on Mount Gilboa. And they stripped him and took his head and his armor, and sent word throughout the land of the Philistines to proclaim the news in the temple of their idols and among the people. Then they put his armor in the temple of their gods, and fastened his head in the temple of Dagon.

a. To proclaim the news in the temple of their idols and among the people: Saul's tragic death gave opportunity for the enemies of the LORD to disgrace His name. First, they gave the ultimate insult to Saul; in that culture, to have your dead body treated this way was considered a fate worse than death itself. Second, Saul's death was used to glorify pagan gods and to mock the living God.

3. (11-12) The courage and faithfulness of the men of Jabesh Gilead.

And when all Jabesh Gilead heard all that the Philistines had done to Saul, all the valiant men arose and took the body of Saul and the bodies of his sons; and they brought them to Jabesh, and buried their bones under the tamarisk tree at Jabesh, and fasted seven days.

a. And when all Jabesh Gilead: These heroic men are recognized for their gratitude. Many years before, Saul delivered their city from the Ammonites (1 Samuel 11:1-11), and they repay the kindness God showed them from the hand of Saul. Upon taking the throne, David rightly thanked these valiant men for their kindness to the memory of Saul, Jonathan, and Saul's other sons (2 Samuel 2:4-7).

b. All the valiant men arose: In a time of disgrace, loss, and tragedy like this, God still has His valiant men to do His work. The men of Jabesh Gilead took down the bodies of Saul and his sons from their place of humiliation and gave them a proper burial.

i. God always has His valiant men. When one servant passes the scene, another arises to take his place. If Saul is gone, God raises up a David. If the army of Israel is utterly routed, God still has His valiant men. God's work is bigger than any man, or any group of people.

4. (13-14) The spiritual reason for the tragedy of King Saul.

So Saul died for his unfaithfulness which he had committed against the LORD, because he did not keep the word of the LORD, and also because he consulted a medium for guidance. But he did not inquire of the LORD; therefore He killed him, and turned the kingdom over to David the son of Jesse.

a. So Saul died for his unfaithfulness: The story of King Saul is one of the great tragedies of the Bible. He was humble at his beginning, yet seeming to lack any genuine spiritual connection with God, he was easily and quickly corrupted by pride and fear. Saul becomes a tragic example of wasted potential.

i. "Saul was a man than whom no other had greater opportunities, but his failure was disastrous. Of good standing in the nation, distinctly called and commissioned by God, honored with the friendship of Samuel, surrounded by a band of men whose hearts God had touched, everything was in his favor. From the beginning he failed; step by step he declined in conduct and character, until he went out." (Morgan)

b. But he did not inquire of the LORD: Saul did not have a genuine connection with God and did not seek God for the difficulties of his life. He consulted a medium for guidance, but not the LORD God.

i. "When a human being is called of God to service, there is always given to an one the guidance of God, in direct spiritual communication. If there be disobedience, this guidance is necessarily withdrawn. Then, the forsaken man or woman, craving for supernatural aid, turns to sorcery, witchcraft, spiritism; and the issue is always destructive." (Morgan)

ii. It does say in 1 Samuel 28:6 that Saul did inquire of the LORD. "Such an inconsiderable and trifling inquiry as Saul made, is justly accounted to be no inquiry at all; as they are said not to eat the Lord's supper, 1 Corinthians 11:20, who did eat it in a sinful and irregular manner." (Poole)

c. And turned the kingdom over to David the son of Jesse: In 1 Samuel 13:14 God promised to take the kingdom from Saul and give it to a man after His own heart. This took many years to become a fact, but at the death of Saul, David became king over Israel.

i. "Upon the whole subject of responsible service, the story of Saul throws the light of the most solemn warning." (Morgan)

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

Commentary -- Other

Critics Ask: 1Ch 10:14

1 CHRONICLES 10:14—Did Saul inquire of the Lord or not?

PROBLEM: First Samuel 28:6 says “when Saul inquired of the Lord, the Lord did not answer him.” However, this verse says just the opposite, namely, “he [Saul] did not inquire of the Lord; therefore He killed him.” But how can both be true?

SOLUTION: It should be noted first that two different words with different meanings are used here. Samuel uses the Hebrew word shaal, which usually means simply to ask, to consult, or to request. Chronicles, however, uses the word darash which often means to search for, or to seek after. In other words, Saul did not sincerely inquire of the Lord because He really wanted to know God’s will, but because he was hoping God would agree with his will.

In brief, Saul inquired casually but not sincerely. He went through the ritual, but he was not seeking the reality.   

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 10 (Chapter Introduction)

Overview

1Ch 10:1, Saul’s overthrow and death; 1Ch 10:8, The Philistines triumph over Saul; 1Ch 10:11, The kindness of Jabesh-gilead towards Saul and his sons; 1Ch 10:13, Saul’s sin, for which the kingdom was translated from him to David.

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 10 (Chapter Introduction)

CHRONICLES CHAPTER 10

Saul’ s overthrow and death, 1Ch 10:1-7 . The Philistines triumph over Saul, 1Ch 10:8-10 . The kindness of Jabesh-gilead towards Saul and his sons: his sin, 1Ch 10:11-14 .

Of this and the following verses till 1Ch 10:13 , see my notes on 1Sa 31 , where we have the same thing expressed almost in thee same words.

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 10 (Chapter Introduction)

The death of Saul.

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 10 (Chapter Introduction)

The design of Ezra, in these books of the Chronicles, was to preserve the records of the house of David, which, though much sunk and lessened in a common eye by the captivity, yet grew more and more illustrious in the eyes of those that lived by faith by the nearer approach of the Son of David. And therefore he repeats, not the history of Saul's reign, but only of his death, by which way was made for David to the throne. In this chapter we have, I. The fatal rout which the Philistines gave to Saul's army, and the fatal stroke which he gave himself (1Ch 10:1-7). II. The Philistines' triumph therein (1Ch 10:8-10). III. The respect which the men of Jabesh-Gilead showed the royal corpse (1Ch 10:11, 1Ch 10:12). IV. The reason of Saul's rejection (1Ch 10:13, 1Ch 10:14).

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 10 (Chapter Introduction)

INTRODUCTION TO 1 CHRONICLES 10

This part, 1Ch 10:1 which gives an account of the last battle of Saul with the Philistines, and of his death and burial, is the same with 1Sa 31:1 see the notes there; the cause of his death follows in 1Ch 10:13