Text -- 1 Chronicles 11:1-5 (NET)

David Becomes King

11:1 All Israel joined David at Hebron and said, “Look, we are your very flesh and blood! 11:2 In the past, even when Saul was king, you were Israel’s commanding general. The Lord your God said to you, ‘You will shepherd my people Israel; you will rule over my people Israel.’” 11:3 When all the leaders of Israel came to the king at Hebron, David made an agreement with them in Hebron before the Lord. They anointed David king over Israel, just as the Lord had announced through Samuel.

David Conquers Jerusalem

11:4 David and the whole Israelite army advanced to Jerusalem (that is, Jebus). (The Jebusites, the land’s original inhabitants, lived there.) 11:5 The residents of Jebus said to David, “You cannot invade this place!” But David captured the fortress of Zion (that is, the City of David).

Commentary -- Word/Phrase Notes (per phrase)

JFB: 1Ch 11:1

This event happened on the death of Ish-bosheth (see on 2Sa 5:1). The convention of the estates of the kingdom, the public and solemn homage of the representatives of the people, and the repeated anointing of the new king in their presence and by their direction, seem to have been necessary to the general acknowledgment of the sovereign on the part of the nation (compare 1Sa 11:15).

JFB: 1Ch 11:4

(See on 2Sa 5:6).

Clarke: 1Ch 11:1

Then all Israel gathered themselves to David - See 2Sa 5:1-10 (note), for the history contained in the first nine verses of this chapter, and the notes there.

Defender: 1Ch 11:1

After tying his account to the record in 1 Samuel by practically copying 1Sa 31:1-13 in 1Ch 10:1-12 of 1Ch 10:1-14, the writer of Chronicles proceeds immediately to the establishment of the Davidic monarchy and the subsequent history of David until his death. Then, in 2 Chronicles, he details the further history of Judah until its exile in Babylon, with only incidental references to the ten-tribe northern kingdom of Israel. The accounts were probably originally written for the benefit of the returning exiles."

TSK: 1Ch 11:1

am 2956, bc 1048, An, Ex, Is, 443

all Israel : 1Chr. 12:23-40; 2Sam. 5:1-16

Hebron : Num 13:22; 2Sa 2:1, 2Sa 15:10; 1Ki 2:11

Behold : Gen 29:14; Deu 17:15; Jdg 9:2; 2Sa 19:12, 2Sa 19:13; Eph 5:30

TSK: 1Ch 11:2

in time past : Heb. both yesterday and the third day

that leddest : Num 27:17; 1Sa 18:13; Isa 55:4; Joh 10:4

Thou shalt : 1Sa 16:1, 1Sa 16:13; 2Sa 7:7; Psa 78:71; Isa 40:11; Jer 3:15; Mic 5:2, Mic 5:4; Mat 2:6

feed : or, rule

ruler : 2Sa 5:2; 1Ki 3:9, 1Ki 14:7

TSK: 1Ch 11:3

elders : 2Sa 5:3

David made : 1Sa 11:15; 2Ki 11:17; 2Ch 23:3

before : Jdg 11:11; 1Sa 23:18

anointed : 1Sa 16:1, 1Sa 16:12, 1Sa 16:13; 2Sa 2:4; 2Ki 23:30

according : 1Sa 15:28, 1Sa 28:17

by : Heb. by the hand of

TSK: 1Ch 11:4

David : 2Sa 5:6-10

Jebus : 1Ch 11:5; Jos 15:63, Jos 18:28, Jebusi, Jdg 1:21, Jdg 19:10-12

the inhabitants : Gen 10:16, Gen 15:21; Exo 3:17

TSK: 1Ch 11:5

Thou shalt : 1Sa 17:9, 1Sa 17:10, 1Sa 17:26, 1Sa 17:36

the castle : 1Ki 8:1; 2Ch 5:2; Psa 2:6, Psa 9:11, Psa 48:2, Psa 48:12, Psa 48:13, Psa 78:68, Psa 87:2, Psa 87:5, Psa 125:1, Psa 125:2; Psa 132:13; Lam 4:11, Lam 4:12; Rom 9:33; Heb 12:22; Rev 14:1

the city : 1Ch 11:7; 2Sa 5:9, 2Sa 6:10, 2Sa 6:12; Psa 122:5

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Ch 11:1

This chapter runs parallel with 2 Sam. 5 as far as 1Ch 11:9, after which it is to be compared with 2 Sam. 23:8-39 as far as 1Ch 11:40, the remainder 1Ch 11:41-47 being an addition, to which Samuel has nothing corresponding. Compare throughout the notes in Samuel.

Poole: 1Ch 11:1

All Israel i.e. all the tribes of Israel , as it is expressed, 2Sa 5:1 , i.e. their elders , as it is there said, 2Sa 5:3 , and officers, and a great multitude of the soldiers and people.

Poole: 1Ch 11:2

God said unto thee or, concerning thee ; for it is apparent that they knew of it; and therefore many of them opposed David hitherto against their own consciences.

Poole: 1Ch 11:4

Of this and the three following verses See Poole "2Sa 5:6" , &c.

Haydock: 1Ch 11:1

And. "Who could have discovered that thirty-four words are here omitted, if they had not been preserved in 2 Kings xxiii.," though with some inaccuracy? We should read, "And when the men of Israel were fled, he arose and smote the Philistines, until his hand was weary, and his hand clave unto the sword. And the Lord wrought a great deliverance that day; and the people returned after him only to spoil. And after him was Shammah, the son of Agee, the Hararite: and the Philistines were gathered together at Lechi, where was a piece of ground full of barley.... 14. But he placed himself in the midst of the field, (of barley) and saved it, and smote the Philistines; and the Lord wrought a great deliverance." (Kennicott) ---

The name of Samma must have been omitted by the transcriber. (Calmet) ---

Without it, how will the number 37 be made out?

Haydock: 1Ch 11:1

David. This name is written without i, in the books composed before the captivity, (the year before Christ 588) but i is inserted in the latter works, which is an argument against the antiquities of [Canticle of] Canticles, where the i is found. Yet the manuscripts vary so, that great stress is not laid on this (Kennicott) proof, and it is not sufficient weight to stand against the general opinion, which attributes that work to Solomon. (Haydock) ---

Hebron, after the death of Isboseth, 2 Kings v. (Calmet) ---

Flesh; related, as the children of Jacob.

Haydock: 1Ch 11:3

Which he spoke, is not expressed in Hebrew or Septuagint. Samuel complied with the injunction, by anointing David, 1 Kings xvi. 13. He also wrote an account of this memorable transaction, which translated the sceptre from one family to another. (Haydock) ---

It is, on this account, that the author here takes particular notice of God's decree. (Kennicott)

Haydock: 1Ch 11:5

Here. In 2 Kings v. 6, the passage is much fuller, and attended with many difficulties. Kennicott would correct and translate it: "And they spake unto David, saying, Thou shalt not come hither: for the blind and the lame shall keep thee off, by saying David shall not come hither. But David took the stronghold of Sion," (different from the citadel. Josephus) "which is the city of David. And David said, on that day, whosoever (first) smiteth the Jebusites, and, through the subterraneous passage, reacheth the blind and the lame, which are hated of David's soul, because the blind and the lame continue to say, he shall not come into this house---shall be head and captain. So Joab, the son of Zeruiah, went up first, and was head."

Commentary -- Verse Notes / Footnotes

NET Notes: 1Ch 11:1

¹ tn Heb “look, your bone and your flesh [are] we.”

NET Notes: 1Ch 11:2

¹ tn Heb “you were the one who led out and the one who brought in Israel.”

NET Notes: 1Ch 11:3

¹ tn Heb “elders.”

² tn Or “covenant.”

³ tn Or “They poured olive oil on David to designate him as king.”

⁴ tn Heb “according to the word of the Lord by the hand of Samuel.”

NET Notes: 1Ch 11:4

¹ tn Heb “all Israel.”

² sn Jebus was an older name for the city of Jerusalem (cf. Josh 15:8; Judg 1:21).

map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

³ tn Heb “and there [were] the Jebusites, the inhabitants of the land.”

Geneva Bible: 1Ch 11:1

Then all Israel ^{( a )} gathered themselves to David unto Hebron, saying, Behold, we [are] thy bone and thy flesh.

^{( a )} This was after the death of Ishbosheth Saul's son, when David had reigned over Judah seven years and six months in Hebron, (2Sa 5:5).

Commentary -- Verse Range Notes

TSK Synopsis: 1Ch 11:1-47

1 David by general consent is made king at Hebron.

4 He wins the castle of Zion from the Jebusites by Joab's valour.

10 A catalogue of David's mighty men.

MHCC: 1Ch 11:1-9

David was brought to possess the throne of Israel after he had reigned seven years in Hebron, over Judah only. God's counsels will be fulfilled at last, whatever difficulties lie in the way. The way to be truly great, is to be really useful, to devote all our talents to the Lord.

Matthew Henry: 1Ch 11:1-9

David is here brought to the possession.

I. Of the throne of Israel, after he had reigned seven years in Hebron, over Judah only. In consideration of his relation to them (1Ch 11:1), his former good services, and especially the divine designation (1Ch 11:2), they anointed him their king: he covenanted to protect them, and they to bear faith and true allegiance to him, 1Ch 11:3. Observe, 1. God's counsels will be fulfilled at last, whatever difficulties lie in the way. If God had said, David shall rule, it is in vain to oppose it. 2. Men that have long stood in their own light, when they have long wearied themselves with their lying vanities, it is to be hoped, will understand the things that belong to their peace and return to their own mercies. 3. Between prince and people there is an original contract, which both ought religiously to observe. If ever any prince might have claimed an absolute despotic power, David might, and might as safely as any have been entrusted with it; and yet he made a covenant with the people, took the coronation-oath, to rule by law.

II. Of the strong-hold of Zion, which was held by the Jebusites till David's time. Whether David had a particular eye upon it as a place fit to make a royal city, or whether he had a promise of it from God, it seems that one of his first exploits was to make himself master of that fort; and, when he had it, he called it the city of David, 1Ch 11:7. To this reference is had, Psa 2:6. I have set my king upon my holy hill of Zion. See here what quickens and engages resolution in great undertakings. 1. Opposition. When the Jebusites set David at defiance, and said, Thou shalt not come hither. he resolved to force it, whatever it cost him. 2. Prospect of preferment. When David proposed to give the general's place to him that would lead the attack upon the castle of Zion, Joab was fired with the proposal, and he went up first, and was chief. It has been said, "Take away honour out of the soldier's eye and you cut off the spurs from his heels."

Keil-Delitzsch: 1Ch 11:1-3

The anointing of David to be king over the whole of Israel in Hebron; cf. 2Sa 5:1-3. - After Saul's death, in obedience to a divine intimation, David left Ziklag, whither he had withdrawn himself before the decisive battle between the Philistines and the Israelites, and betook himself with his wives and his warriors to Hebron, and was there anointed by the men of Judah to be king over their tribe (2Sa 2:1-4). But Abner, the captain of Saul's host, led Ishbosheth, Saul's son, with the remainder of the defeated army of the Israelites, to Mahanaim in Gilead, and there made him king over Gilead, and gradually also, as he reconquered it from the Philistines, over the land of Israel, over Jezreel, Ephraim, Benjamin, and all (the remainder of) Israel, with the exception of the tribal domain of Judah. Ishbosheth's kingship did not last longer than two years, while David reigned over Judah in Hebron for seven years and a half (2Sa 2:10 and 2Sa 2:11). When Abner advanced with Ishbosheth's army from Mahanaim against Gibeon, he was defeated by Joab, David's captain, so that he was obliged again to withdraw beyond Jordan (2 Sam 2:12-32); and although the struggle between the house of Saul and the house of David still continued, yet the house of Saul waxed ever weaker, while David's power increased. At length, when Ishbosheth reproached the powerful Abner because of a concubine of his father's, he threatened that he would transfer the crown of Israel to David, and carried his threat into execution without delay. He imparted his design to the elders of Israel and Benjamin; and when they had given their consent, he made his way to Hebron, and announced to David the submission of all Israel to his sway (2 Sam 3:1-21). Abner, indeed, did not fully carry out the undertaking; for on his return journey he was assassinated by Joab, without David's knowledge, and against his will. Immediately afterwards, Ishbosheth, who had become powerless and spiritless through terror at Abner's death, was murdered in his own house by two of the leaders of his army. There now remained of Saul's family only Jonathan's son Mephibosheth (2Sa 4:1-12), then not more than twelve years old, and lame in both his feet, and all the tribes of Israel determined to anoint David to be their king. The carrying out of this resolution is narrated in 1Ch 11:1-3, in complete agreement as to the facts with 2Sa 5:1-3, where the matter has been already commented upon. In ch. 12 23-40 there follows a more detailed account of the assembly of the tribes of Israel in Hebron. The last words in 1Ch 11:3, וגו יהוה כּדבר , are a didactic addition of the author of the Chronicle, which has been derived from 1Sa 16:13 and 1Sa 15:28. In 2Sa 5:4-5, in accordance with the custom of the author of the books of Samuel and Kings to state the age and duration of the reign of each of the kings immediately after the announcement of their entry upon their office, there follows after the preceding a statement of the duration of David's reign; cf. 1Sa 13:1; 2Sa 2:10., 1Ki 14:21; 1Ki 15:2, etc. This remark is to be found in the Chronicle only at the close of David's reign; see 1Ch 29:29, which shows that Thenius' opinion that this verse has been omitted from the Chronicle by a mistake is not tenable.

Keil-Delitzsch: 1Ch 11:4-9

The capture of the citadel of Zion, and Jerusalem chosen to be the royal residence under the name of the city of David; cf. 2Sa 5:6-10, and the commentary on this section at that place. - יחיּה , 1Ch 11:8, to make alive, is used here, as in Neh 4:2, of the rebuilding of ruins. The general remark, 1Ch 11:9, "and David increased continually in might,"etc., opens the way for the transition to the history of David's reign which follows. As a proof of his increasing greatness, there follows in

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 11:1-9

B. David's Coronation and Capital 11:1-9

David is really the hero of both 1 and 2 Chronicles. The heart of Chronicles is the rise of David and the establishment of the Davidic kingdom, which begins with chapter 11.

"They [1 and 2 Chronicles] look forward with anticipation to the coming King who will bring in God's final salvation and blessing."⁴³

"The principle point we wish to emphasize is that the Chronicler, the composer of the original work, structured his history around the figure of David and his dynasty, focusing attention on the religious activity of the monarch and his successors."⁴⁴

"David's heroic personality exemplifies the success that God bestows on those who trust in him, whether in the Chronicler's time or any other."⁴⁵

In 1 Chronicles the writer documented David's greatness as God's faithful vice-regent. In 2 Chronicles he evaluated all David's successors in terms of his successes. In the chapters that unfold the writer wove his hope for Israel's future together with God's love as demonstrated in His past faithfulness to produce faith and obedience in his readers.

David's eventual coronation was inevitable because God had chosen him as king long before Saul died. The Chronicler began his history of David with his coronation over all 12 tribes. This fact probably reflects the writer's concern for the unity of God's chosen people. The people recognized David as the suitable king because he had led Israel. Furthermore God had anointed him to shepherd the people (his function) and to be prince over them (his office under Yahweh, vv. 1-2). David's elevation happened as God had announced through Samuel (v. 3). God was leading the nation. These verses provide solid evidence that David, not Saul, was God's choice as king of Israel.

David's capture of Jerusalem was foundational to all the political and religious events that followed. The earliest reference to Jerusalem (Salem) that archaeologists have found so far occurs in the Ebla tablets that date from about 2400 B.C. Joab's deed shows he was a mighty warrior. By fortifying Jerusalem David established a secure base of operations at a politically neutral site between Israel and Judah. This led to his succeeding, though the real reason for his greatness was that the Lord of Armies was with him. God was with David because David was with God as well as because God had chosen David as His vice-regent.

Guzik: 1Ch 11:1-47

1 Chronicles 11 - David's Reign and Mighty Men

A. David becomes king over Israel.

1. (1-3) The elders declare David king at Hebron.

Then all Israel came together to David at Hebron, saying, "Indeed we are your bone and your flesh. Also, in time past, even when Saul was king, you were the one who led Israel out and brought them in; and the LORD your God said to you, 'You shall shepherd My people Israel, and be ruler over My people Israel.'" Therefore all the elders of Israel came to the king at Hebron, and David made a covenant with them at Hebron before the LORD. Then they anointed David king over Israel, according to the word of the LORD by Samuel.

a. Then all Israel came together to David: Prior to this, only one of the tribes of Israel recognized David as king. The other tribes recognized the pretend king Ishbosheth, a son of Saul. Ishbosheth was murdered is recorded in 2 Samuel 4 - so now the tribes turned to David.

i. "It is significant that the chronicler makes no reference to the seven years in which David reigned over Judah. He begins with the crowning at Hebron, when all Israel acknowledged his kingship." (Morgan)

ii. This was actually David's third anointing. The first was before his family and Samuel when David was very young (1 Samuel 16:1-13). The second was an anointing and recognition by the tribe of Judah after the death of Saul (2 Samuel 2:4). This third anointing was after the defeat of Ishbosheth, a son of Saul who claimed the right to the throne.

iii. It is sad that the tribes only turned to David when their previous choice (Ishbosheth, a son of Saul) was taken away. On the same principle, it's sad when Christians only really recognized Jesus as king when other choices crumble. We should choose Jesus outright, not just when other options fail.

b. We are your bone and your flesh: The elders of Israel received David's leadership because he was an Israelite himself. This was significant because for a period of time David lived as a Philistine among the Philistines. The elders of Israel put that away and embrace David as one of their own.

c. You were the one who led Israel out and brought them in: The elders of Israel received David's leadership because he already had displayed his ability to lead.

d. The LORD said to you, "You shall shepherd My people Israel, and be ruler over Israel": The elders of Israel received David's leadership because it was evident God called him to lead.

i. These three characteristics should mark anyone who leads God's people.

· A leader must belong to God's people in heritage and heart.

· A leader must demonstrate capability to lead.

· A leader must have an evident call from God.

ii. The elders of Israel received David's leadership when they saw these things in David. When we see these same things in leaders we should also receive their leadership.

iii. "The image of the shepherd, who in ancient times was normally an employee or a dependant, also confirms that David as king was answerable to Yahweh for his flock." (Selman)

e. According to the word of the LORD by Samuel: This was prophesied by Samuel in passages like 1 Samuel 13:14 and 16:11-13.

2. (4-9) David takes control of Jerusalem, making it his capital city.

And David and all Israel went to Jerusalem, which is Jebus, where the Jebusites were, the inhabitants of the land. Then the inhabitants of Jebus said to David, "You shall not come in here!" Nevertheless David took the stronghold of Zion (that is, the City of David). Now David said, "Whoever attacks the Jebusites first shall be chief and captain." And Joab the son of Zeruiah went up first, and became chief. Then David dwelt in the stronghold; therefore they called it the City of David. And he built the city around it, from the Millo to the surrounding area. Joab repaired the rest of the city. Then David went on and became great, and the LORD of hosts was with him.

a. David and all Israel went to Jerusalem, which is Jebus: To this point Jerusalem was a small Canaanite city in the center of Israel. Some 400 years after God commanded Israel to take the whole land, this city was still in Canaanite hands.

b. You shall not come in here: Because of its location, Jerusalem was an easily defended city. This made the Jebusites overconfident and quick to mock David and his troops. Nevertheless David took the stronghold of Zion: Despite the difficulty, David and his men took the city.

i. At this time Joab the son of Zeruiah was captain of David's armies, yet David said that whoever led the charge into Jerusalem's walls shall be chief and captain. It may be that David hoped that someone would replace Joab, but the stubborn Joab successfully first broke into Jerusalem and retained his position.

c. David dwelt in the stronghold: Jerusalem became the capital city of David's kingdom. It was a good choice because:

· It has no prior tribal association and was therefore good for a unified Israel.

· The geography of the city made it easy to defend against a hostile army.

d. So David went on and became great: David knew greatness, but he was by no means an "overnight success." David was long prepared for the greatness he later enjoyed, and he came to the place of greatness because the LORD of hosts was with him.

i. In God's plan there is almost always a hidden price of greatness. Often those who become great among God's people experience much pain and difficulty in God's training process.

B. David's mighty men.

1. (10) David needed these faithful men for his success.

Now these were the heads of the mighty men whom David had, who strengthened themselves with him in his kingdom, with all Israel, to make him king, according to the word of the LORD concerning Israel.

a. Now these were the heads of the mighty men whom David had: It's important to understand that David was nothing without his mighty men, and they were nothing without him. He was their leader, but a leader is nothing without followers - and David had the mighty men to follow him. These men didn't necessarily start as mighty men; many were some of the distressed, indebted, and discontent people who followed David at Adullam Cave (1 Samuel 22:1-2).

2. (11-14) Two of David's mighty men.

And this is the number of the mighty men whom David had: Jashobeam the son of a Hachmonite, chief of the captains; he had lifted up his spear against three hundred, killed by him at one time. After him was Eleazar the son of Dodo, the Ahohite, who was one of the three mighty men. He was with David at Pasdammim. Now there the Philistines were gathered for battle, and there was a piece of ground full of barley. And the people fled from the Philistines. But they stationed themselves in the middle of that field, defended it, and killed the Philistines. So the LORD brought about a great victory.

a. Jashobeam the son of a Hachmonite, chief of the captains: This man is also mentioned in 2 Samuel 23:8 records a slightly different name for this man, and records that he killed 800 instead of three hundred here in 1 Chronicles. The difference is probably due to scribal error in copying.

i. The fact that Jashobeam was a chief of the captains shows that he was a leader among leaders. This means that even leaders need leaders. Also, his victory alone was counted, showing that numbers are important, but they are not the only measure.

b. After him was Eleazar the son of Dodo, the Ahohite: This man led a singular battle against a far more numerous foe, so much so that his hand was stuck to his sword (2 Samuel 23:10).

3. (15-19) David's might men and the mission of the water of Bethlehem.

Now three of the thirty chief men went down to the rock to David, into the cave of Adullam; and the army of the Philistines encamped in the Valley of Rephaim. David was then in the stronghold, and the garrison of the Philistines was then in Bethlehem. And David said with longing, "Oh, that someone would give me a drink of water from the well of Bethlehem, which is by the gate!" So the three broke through the camp of the Philistines, drew water from the well of Bethlehem that was by the gate, and took it and brought it to David. Nevertheless David would not drink it, but poured it out to the LORD. And he said, "Far be it from me, O my God, that I should do this! Shall I drink the blood of these men who have put their lives in jeopardy? For at the risk of their lives they brought it." Therefore he would not drink it. These things were done by the three mighty men.

a. Into the cave of Adullam: David spent time in this cave when those who would become his mighty men first came to him in 1 Samuel 22:1-2. This passage describes something that happened either during that time or a later time of battle against the Philistines when David went back to the cave of Adullam.

b. The garrison of the Philistines was then in Bethlehem: This shows how extensive the Philistines had invaded Israel in the days of Saul.

c. And David said with longing: Hiding in Adullam Cave, David nostalgically remembered the taste of the water from his boyhood village. He probably longed for it all the more because it seemed that he couldn't have it.

i. We can be caught in the trap of these wistful longings. "Sometimes longings like his take possession of us. We desire to drink again the waters of comparative innocence, of childlike trust and joy; to drink again of the fountains of human love; to have the bright, fresh rapture in God, and nature, and home. But it is a mistake to look back. Here and now, within us, Jesus is waiting to open the well of living water which springs up to eternal life, of which if we drink we never thirst." (Meyer)

ii. Instead, we should look to the Lord right now with confidence for the future instead of dreaming about the past. "Purity is better than innocence; the blessedness which comes through suffering is richer than the gladsomeness of childhood; the peace of the heart is more than peace of circumstances." (Meyer)

d. So the three broke through the camp of the Philistines: In response to David's longing - which wasn't a command or even a request, just a vocalized longing - three of David's mighty men decided to give him what he was longing for. They had to break through the garrison of the Philistines to do it, and to bring the water all the way back to Adullam Cave. It was a dangerous and difficult mission, but the courage and persistence of the mighty men made it happen.

e. Nevertheless David would not drink it, but poured it out to the LORD: David was so honored by the self-sacrifice of these three mighty men he felt that the water was too good for him - and worthy to be poured out in sacrifice to the LORD. He believed that the great sacrifice of these men could only be honored by giving the water to the LORD.

i. "The point of David's pouring Bethlehem's precious water on the ground is threefold. It highlights a great act of Israelite bravery, it exalts David's ability to inspire extraordinary loyalty, and it was recognized as an act of worship." (Selman)

4. (20-25) Other accomplishments of David's mighty men.

Abishai the brother of Joab was chief of another three. He had lifted up his spear against three hundred men, killed them, and won a name among these three. Of the three he was more honored than the other two men. Therefore he became their captain. However he did not attain to the first three. Benaiah was the son of Jehoiada, the son of a valiant man from Kabzeel, who had done many deeds. He had killed two lion-like heroes of Moab. He also had gone down and killed a lion in the midst of a pit on a snowy day. And he killed an Egyptian, a man of great height, five cubits tall. In the Egyptian's hand there was a spear like a weaver's beam; and he went down to him with a staff, wrested the spear out of the Egyptian's hand, and killed him with his own spear. These things Benaiah the son of Jehoiada did, and won a name among three mighty men. Indeed he was more honored than the thirty, but he did not attain to the first three. And David appointed him over his guard.

a. Abishai the brother of Joab: This leader among David's mighty men was famous for his battle against three hundred men. His leadership is also recorded in passages like 1 Samuel 26:6-9, 2 Samuel 3:30 and 2 Samuel 10:10-14.

b. Benaiah the son of Jehoiada: This leader among David's mighty men was famous for his battles against both men (two lion-like heroes of Moab . . . an Egyptian, a spectacular man) and beasts (a lion in the midst of a pit on a snowy day).

5. (26-47) The honor roll of David's mighty men.

Also the mighty warriors were Asahel the brother of Joab, Elhanan the son of Dodo of Bethlehem, Shammoth the Harorite, Helez the Pelonite, Ira the son of Ikkesh the Tekoite, Abiezer the Anathothite, Sibbechai the Hushathite, Ilai the Ahohite, Maharai the Netophathite, Heled the son of Baanah the Netophathite, Ithai the son of Ribai of Gibeah, of the sons of Benjamin, Benaiah the Pirathonite, Hurai of the brooks of Gaash, Abiel the Arbathite, Azmaveth the Baharumite, Eliahba the Shaalbonite, the sons of Hashem the Gizonite, Jonathan the son of Shageh the Hararite, Ahiam the son of Sacar the Hararite, Eliphal the son of Ur, Hepher the Mecherathite, Ahijah the Pelonite, Hezro the Carmelite, Naarai the son of Ezbai, Joel the brother of Nathan, Mibhar the son of Hagri, Zelek the Ammonite, Naharai the Berothite (the armorbearer of Joab the son of Zeruiah), Ira the Ithrite, Gareb the Ithrite, Uriah the Hittite, Zabad the son of Ahlai, Adina the son of Shiza the Reubenite (a chief of the Reubenites) and thirty with him, Hanan the son of Maachah, Joshaphat the Mithnite, Uzzia the Ashterathite, Shama and Jeiel the sons of Hotham the Aroerite, Jediael the son of Shimri, and Joha his brother, the Tizite, Eliel the Mahavite, Jeribai and Joshaviah the sons of Elnaam, Ithmah the Moabite, Eliel, Obed, and Jaasiel the Mezobaite.

a. Also the mighty warriors were: These remarkable men were the foundation of the greatness of David's reign. They did not come to David as great men but God used his leadership to transform them from men who were in distress, in debt and discontented, who met David back at Adullam Cave (1 Samuel 22:1-2).

i. "More than all his victories against outside foes, the influence of his life and character on the men nearest to him testify to his essential greatness." (Morgan)

b. Asahel the brother of Joab: As recorded in 2 Samuel 2:18-23, Asahel was tragically killed in battle by Abner, who was the commander of Ishbosheth's armies (this was the son of Saul who tried to follow him on the throne of Israel).

c. Uriah the Hittite: He is notable among the mighty men because he was the husband of Bathsheba. When David heard of Bathsheba's relation to Uriah and Eliam and Ahithophel (2 Samuel 3:11) he should have put away every idea of adultery.

i. The list of David's mighty men recorded in 2 Samuel 23 ends with the mention of Uriah the Hittite. This list adds a few more names. "But here some others are added to the number, because though they were not of the thirty, yet they were men of great valour and renown amongst David's commanders." (Poole)

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

Introduction / Outline

JFB: 1 Chronicles (Book Introduction)

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

JFB: 1 Chronicles (Outline)

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

TSK: 1 Chronicles 11 (Chapter Introduction)

Overview

1Ch 11:1, David by general consent is made king at Hebron; 1Ch 11:4, He wins the castle of Zion from the Jebusites by Joab’s valour; 1Ch 11:10, A catalogue of David’s mighty men.

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 11 (Chapter Introduction)

CHRONICLES CHAPTER 11

David made king at Hebron; by Joab’ s valour winneth the castle of Zion from the Jebusites; repaireth the city of Jerusalem, 1Ch 11:1-9 . A catalogue of his mighty men, 1Ch 11:10-47 .

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 11 (Chapter Introduction)

(1Ch 11:1-9) David raised to the throne.

(v. 10-47) A list of David's mighty men.

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 11 (Chapter Introduction)

In this chapter is repeated, I. The elevation of David to the throne, immediately upon the death of Saul, by common consent (1Ch 11:1-3). II. His gaining the castle of Zion out of the hands of the Jebusites (1Ch 11:4-9). III. The catalogue of the worthies and great men of his kingdom (v. 10-47).

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 11 (Chapter Introduction)

INTRODUCTION TO 1 CHRONICLES 11

This chapter treats of David's being anointed king by all Israel, 1Ch 11:1, which agrees with 2Sa 5:1 See Gill on 2Sa 5:1 See Gill on 2Sa 5:2 See Gill on 2Sa 5:3 and of his taking Jerusalem from the Jebusites, 1Ch 11:4 the account of which we have 2Sa 5:6. See Gill on 2Sa 5:6 See Gill on 2Sa 5:7 See Gill on 2Sa 5:8 See Gill on 2Sa 5:9 See Gill on 2Sa 5:10 only here we are told, that it was Joab that smote the Jebusites first, and so was made chief captain according to David's promise; and that he also repaired the rest of the city David built round about; perhaps the fortifications demolished in taking it, 1Ch 11:6 or rather, as others give the sense, he "saved alive" ^b those that remained in the city, after he had slain the lame and the blind; though a learned ^d writer conjectures it should be read, "and Joab יהיה was made שר the governor of the city"; and the Targum is,"Joab governed the rest of the city.''And then follows an account of David's mighty men and worthies, 1Ch 11:10 of whom see the notes on 2Sa 23:8, 2Sa 23:9, 2Sa 23:10, 2Sa 23:11, 2Sa 23:12, 2Sa 23:13, 2Sa 23:14, 2Sa 23:15, 2Sa 23:16, 2Sa 23:17, 2Sa 23:18, 2Sa 23:19, 2Sa 23:20, 2Sa 23:21, 2Sa 23:22, 2Sa 23:23, 2Sa 23:24, 2Sa 23:25, 2Sa 23:26, 2Sa 23:27, 2Sa 23:28, 2Sa 23:29, 2Sa 23:30, 2Sa 23:31, 2Sa 23:32, 2Sa 23:33, 2Sa 23:34, 2Sa 23:35, 2Sa 23:36, 2Sa 23:37, 2Sa 23:38, 2Sa 23:39 and others are added here, 1Ch 11:42 of whom we know no more than their names.