Text -- 1 Chronicles 12:40 (NET)

12:40 Also their neighbors, from as far away as Issachar, Zebulun, and Naphtali, were bringing food on donkeys, camels, mules, and oxen. There were large supplies of flour, fig cakes, raisins, wine, olive oil, beef, and lamb, for Israel was celebrating.

Commentary -- Word/Phrase Notes (per phrase)

JFB: 1Ch 12:39-40

According to the statements made in the preceding verses, the number of armed warriors assembled in Hebron on this occasion amounted to three hundred thousand. Supplies of provisions were abundantly furnished, not only by the people of the neighborhood, but from distant parts of the country, for all wished the festivities to be on a scale of liberality and magnificence suitable to the auspicious occasion.

TSK: 1Ch 12:40

brought : The Septuagint reads εφερον αυτιος , ""brought (to) them""which is probably correct; the Hebrew lahem , ""to them""might be easily mistaken for lechem , ""bread.""The passage will then read, ""bought them on asses, on camels, and on mules, and on oxen, meat, meal, cakes of figs,""etc., which renders the introduction of and unnecessary. From the mention of oil, figs, and raisins, Mr. Harmer thinks that this assembly was held in autumn. 2Sa 16:1, 2Sa 17:27-29

meat, meal : or, victual of meal

cakes of figs : 1Sa 25:18

there was joy : 1Ki 1:40; 2Ki 11:20; Pro 11:10, Pro 29:2; Jer 23:5, Jer 23:6; Luk 19:37, Luk 19:38; Rev 19:5-7

Commentary -- Word/Phrase Notes (per Verse)

Poole: 1Ch 12:40

They that were nigh them that lived not far from Hebron, the place where they now were.

Unto Issachar and Zebulun and Naphtali: this is added by way of amplification and explication, to show that he did not understand this of those Israelites only who lived in the neighbourhood of Hebron, but of those that lived at some distance, yet were nearer to Hebron than some of the other tribes here named.

On oxen which though not commonly used in this manner, nor fit for such purposes, now they so used, because the quantity of provisions which they brought was very great, as the numbers of the people at Hebron were, and horses they had few in Israel, and most of their asses, and camels, and mules here mentioned probably were used to carry divers men, or women and children, to this great, and public, and happy solemnity.

There was joy in Israel partly because their civil wars were wholly ended, and they were all united under one king; and partly because they had now a king of eminent valour, and piety, and felicity, and therefore expected to be saved from all their enemies and calamities, as they were.

Haydock: 1Ch 12:40

Nephthali. All, both far and near, contributed to regale the deputies. (Calmet)

Gill: 1Ch 12:40

Moreover, they that were nigh,.... To Hebron, or bordered on the tribe of Judah:

even unto Issachar, and Zebulun, and Naphtali; as far as to those tribes, and including them:

brought bread on asses, and on camels, and on mules; all which were creatures used to carry burdens:

and on oxen; who, though commonly employed in ploughing, yet, on this occasion, might be made use of either in drawing wagons laden with provisions, such as follow, or in carrying loads on their backs; though, as Tully ^g observes, their backs show they were not formed to receive and carry burdens:

and meat, meal, cakes of figs, and bunches of raisins, and wine, and oil, and oxen, and sheep abundantly, that is, food made of flour, pastries, besides bread, before mentioned, with dried figs, pressed and made into cakes, and clusters of grapes dried, and of liquids, wine and oil, which make cheerful, and beef and mutton in great plenty:

for there was joy in Israel; that their civil wars were ended; that they were united into one kingdom again; and had a king over them according to their hearts' desire, the darling of the people, of whom they had raised expectations; being a valiant, prudent, and good man, who studied the good both of church and state, and, above all, was one of God's choosing, appointing, and anointing: greater joy there will be, when David's son and antitype, Zion's King, reigns, when he shall be King over all the earth, and there will be one Lord, and his name one, Psa 97:1.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Ch 12:40

¹ tn Heb “cattle and sheep.”

² tn Heb “for there was joy in Israel.”

Commentary -- Verse Range Notes

TSK Synopsis: 1Ch 12:1-40

1 The companies that came to David at Ziklag.

23 The armies that came to him at Hebron.

MHCC: 1Ch 12:23-40

When the throne of Christ is set up in a soul, there is, or ought to be, great joy in that soul; and provision is made, not as here, for a few days, but for the whole life, and for eternity. Happy are those who wisely perceive it to be their duty and interest, to submit to the Saviour Jesus Christ, the Son of David; who renounce for his sake all that is not consistent; whose earnest endeavours to do good are directed by the wisdom that God giveth, through acquaintance with his word, experience, and observation. If any man lack this wisdom, let him ask it of God, who giveth to all men liberally, and upbraideth not, and it shall be given him.

Matthew Henry: 1Ch 12:23-40

We have here an account of those who were active in perfecting the settlement of David upon the throne, after the death of Ishbosheth. We read (1Ch 11:1, and before 2Sa 5:1) that all the tribes of Israel came, either themselves or by their representatives, to Hebron, to make David king; now here we have an account of the quota which every tribe brought in ready armed to the war, in case there should be any opposition, 1Ch 12:23. We may observe here,

I. That those tribes that lived nearest brought the fewest - Judah but 6800 (1Ch 12:24), Simeon but 7100 (1Ch 12:25); whereas Zebulun, that lay remote, brought 50,000, Asher 40,000, and the two tribes and a half on the other side Jordan 120,000. Not as if the next adjacent tribes were cold in the cause; but they showed as much of their prudence in bringing few, since all the rest lay so near within call, as the others did of their zeal in bringing so many. The men of Judah had enough to do to entertain those that came from afar.

II. The Levites themselves, and the priests (called here the Aaronites ), appeared very hearty in this cause, and were ready, if there were occasion, to fight for David, as well as pray for him, because they knew he was called of God to the government, 1Ch 12:26-28.

III. Even some of the kindred of Saul came over to David (1Ch 12:29), not so many as of the other tribes, because a foolish affection for their own tribe, and a jealousy for the honour of it, kept many of them long in the sinking interest of Saul's family. Kindred should never over-rule conscience. Call no man Father to this extent, but God only.

IV. It is said of most of these that they were mighty men of valour (1Ch 12:25, 1Ch 12:28, 1Ch 12:30), of others that they were expert in war (1Ch 12:35, 1Ch 12:36), and of them all that they could keep rank, 1Ch 12:38. They had a great deal of martial fire, and yet were governable and subject to the rules of order - warm hearts but cool heads.

V. Some were so considerate as to bring with them arms, and all instruments for war (1Ch 12:24, 1Ch 12:33, 1Ch 12:37), for how could they think that David should be able to furnish them?

VI. The men of Issachar were the fewest af all, only 200, and yet as serviceable to David's interest as those that brought in the greatest numbers, these few being in effect the whole tribe. For, 1. They were men of great skill above any of their neighbours, men that had understanding of the times, to know what Israel ought to do. They understood the natural times, could discern the face of the sky, were weather-wise, could advise their neighbours in the proper times for ploughing, sowing reaping, etc. Or the ceremonial times, the times appointed for the solemn feasts; therefore they are said to call the people to the mountain (Deu 33:19), for almanacs were not then so common as now. Or, rather, the political times; they understood public affairs, the temper of the nation, and the tendencies of the present events. It is the periphrasis of statesmen that they know the times, Esth. 1. 13. Those of that tribe were greatly intent on public affairs, had good intelligence from abroad and made a good use of it. They knew what Israel ought to do: from their observation and experience they learned both their own and others' duty and interest. In this critical juncture they knew Israel ought to make David king. It was not only expedient, but necessary; the present posture of affairs called for it. The men of Issachar dealt mostly in country business, and did not much intermeddle in public affairs, which gave them an opportunity of observing others and conversing with themselves. A stander-by sees sometimes more than a gamester. 2. They were men of great interests; for all their brethren were at their commandment. The commonality of that tribe having bowed their shoulder to bear (Gen 49:15), the great men had them at their beck. Hence we read of the princes of Issachar, Jdg 5:15. They knew how to rule, and the rest knew how to obey. It is happy indeed when those that should lead are intelligent and judicious, and those who are to follow are modest and obsequious.

VII. It is said of them all that they engaged in this enterprise with a perfect heart (1Ch 12:38), and particularly of the men of Zebulun that they were not of double heart, 1Ch 12:33. They were, in this matter, Israelites indeed, in whom was no guile. And this was their perfection, that they were of one heart, 1Ch 12:38. None had any separate interests, but all for the public good.

VIII. The men of Judah, and others of the adjacent tribes, prepared for the victualling of their respective camps when they came to Hebron, 1Ch 12:39, 1Ch 12:40. Those that were at the least pains in travelling to this convention, or congress of states, thought themselves obliged to be at so much the more charge in entertaining the rest, that there might be something of an equality. A noble feast was made (was made for laughter, Ecc 10:19) upon this occasion, for there was joy in Israel, 1Ch 12:40. And good reason; for when the righteous bear rule the city rejoices. Thus, when the throne of Christ is set up in a soul, there is, or ought to be, great joy in that soul: and provision is made for the feasting of it, not as here for two or three days, but for the whole life, nay, for eternity.

Keil-Delitzsch: 1Ch 12:23-40

List of the warriors who made David king in Hebron. - The superscription (1Ch 12:23) runs: "These are the numbers of the bands of the men equipped for war, who came,"etc. החלוּץ is a collective noun, denoting the equipped manhood. ראשׁי signifies here, not principes exercitus , as the Vulgate renders it, heads, i.e., leaders of the army (Berth.), but literally denotes sums, i.e., companies, bands of soldiers, as in Jdg 7:16, Jdg 7:20; Jdg 9:34, Jdg 9:37, Jdg 9:44; 1Sa 11:1; or it may perhaps also be heads for individuals, as ראשׁ in Jdg 5:30. Both these meanings are linguistically certain; so that we cannot say, with Bertheau, that ראשׁי before החלוּץ denotes, according to the well-ascertained use of language, leaders of the army, and that גלגלת would have been used had it been wished to express the number by heads, e.g., 1 Chron 23:3-24. That use of the word is indeed also found, but it cannot be proved to be the only proper one. If we take ראשׁי here to denote leaders, we bring the superscription into irreconcilable contradiction with the contents of the following catalogue, which gives the names of the heads and the number of the warriors (1Ch 12:27.) only in the case of the families of Aaron, and in that of Issachar the number of the princes; while in the case of the other tribes we have only the numbers of the bands or detachments. This contradiction cannot be got rid of, as Bertheau imagines, by the hypothesis that the superscription referred originally to a catalogue which was throughout similar in plan to that which we find in 1Ch 12:26-28, and that the author of the Chronicle has very considerably abridged the more detailed statements of the original documents which he used. This hypothesis is a mere makeshift, in which we have the less need "to take refuge,"as the catalogue has neither the appearance of having been abridged or revised by the author of our Chronicle. It is shown to be a faithful copy of a more ancient authority, both by the characteristic remarks which it contains on the individual tribes, and by the inequality in the numbers. Bertheau, indeed, derives support for his hypothesis "from the inequality of the statements of number, and their relation to each other,"and upon that ground throws doubt upon the accuracy and correctness of the numbers, but in both cases without sufficient warrant. If we place the respective statements together synoptically, we see that there came to David to Hebron -

6,800 men
Of the tribe of: Simeon	7,100 men
Of the tribe of: Levi	4,600 men
With Jehoiada the prince of Aaron	3,700 men
With Zadok and his father's-house		22 שׂרים (captains)
Of the tribe of: Benjamin	3,000 men
Of the tribe of: Ephraim	20,800 men
Of the half-tribe of: Manasseh	18,000 men
Of the tribe of: Issachar		200 chiefs and all their brethren
Of the tribe of: Zebulun	50,000 men
Of the tribe of: Naphtali	37,000 men	with 1000 שׂרים
Of the tribe of: Dan	28,000 men
Of the tribe of: Asher	40,000 men
Of two and a half trans-Jordanic tribes	120,000 men
Total	336,600 men	with 1222 heads and captains

The total is not objected to by Bertheau, and its correctness is placed beyond a doubt by the recollection that we have here to do not with the representation of the various estates of the kingdom, but with a declaration of the will of the whole nation, who wished to make David their king. We must, if we are to estimate these statements, endeavour to go back in imagination to the circumstances of that time when Israel, although settled in the land, had not quite laid aside the character of a nation of warriors, in which every man capable of bearing arms marched to battle with, and for, his king. Now if the total number of fighting men in Israel was 600,000 in the time of Moses, and if, when the people were numbered in the last year of David's reign, there were in Israel 800,000, and in Judah 500,000 ( 2Sa 24:9), - the Levites being excluded in both cases - the 340,000 men of all the tribes, except Issachar, in reference to which no number is given, or after subtracting Judah and Levi, the 324,500 men out of the remaining tribes, is not much more than a half of the men capable of bearing arms in Moses' time, and about a fourth part of the fighting population towards the end of David's reign. But the relation of the numbers in the respective tribes, on the contrary, is somewhat surprising, and calls forth from Bertheau the following remarks: "To Judah, David's tribe, which from the earliest time had been famous for its numbers and its powers, 6800 are assigned; to Zebulun, on the contrary, 50,000; to Naphtali, 1000 princes at the head of 37,000 warriors; to the two and a half East-Jordanic tribes, 120,000 men, etc. How does it happen that Zebulun and Naphtali, for example, two tribes that play no great part in Israel's history, are so strongly represented, while Judah sends only a relatively small number of warriors?"To this question we answer, that Judah's being represented by a number of warriors relatively so small, is accounted for simply by the fact that David had already been king over Judah for seven years, and consequently that tribe did not need to make him king by coming with the whole of its warriors, or the majority of them, when the other tribes were doing homage to David, but sent only a small number of its male population to this solemn act, who were witnesses in the name of the whole tribe to the homage proffered by the others. The same remark applies to the tribe of Simeon, whose domain was enclosed by that of Judah, and which had consequently recognised David as king at the same time as the larger tribe. In regard to the numbers of the other tribes, Levi had in the last year of David's reign 38,000 men from thirty years old and upwards (1Ch 23:3); and when here only 4600 Levites, besides the priestly families, are spoken of, the question arises, whether this number is to be understood to refer to the Levites in all the tribes, or only to those dwelling outside of Judah and Simeon, in the cities assigned to them by Moses and Joshua. The smallness of the number (3000) from the tribe of Benjamin is explained by the remark that the majority of this tribe still held to the house of Saul (1Ch 12:29). The only thing which is at all remarkable about the other numbers is, that the Ephraimites are so few (20,800 men) in contrast to the 180,000 men brought into the field by the half-tribe of Manasseh. But if we consider that Ephraim, which at the first census under Moses at Sinai had 40,500 men, had decreased to 32,500 at the second census in the wilderness of Moab, it is not improbable that at the time now treated of that tribe may not have been very strong in fighting men. For in Saul's last war with the Philistines, when they had pressed forward so far as Mount Gilboa, and also in Abner's struggle on behalf of King Ishbosheth for the re-conquest of the territory occupied by them, it probably suffered more, and was more weakened, than any of the other tribes. Perhaps also we may add that Ephraim, owing to its jealousy of Judah, which dates from the time of the judges, was not very much disposed to make David king over all Israel. That Zebulun and Naphtali are here so numerously represented, although they do not otherwise play an important part, is no reason for suspecting that the numbers given are incorrect. Since Zebulun under Moses numbered 57,400 men, and at a later time 60,500, and Naphtali 53,400 and 45,400 men capable of bearing arms respectively on the same occasions (see t. i. 2, S. 192); the first named tribe may easily have sent 50,000, the other 37,000 men to David, as the tribes dwelling in the north had been least affected by the wars which Israel carried on in the second half of the period of the judges and under Saul. Both of these tribes, too, are praised in the song of Deborah as a people ready to risk their lives for their fatherland (Jdg 5:18), and may have very much increased in the succeeding time. And besides all this, the tribes Asher, Reuben, Gad, and the half-tribe of Manasseh are indeed more feebly represented than Zebulun, but more strongly than Naphtali. There therefore remains no reason for doubting the historical accuracy of the numbers given; but it is of course to be understood that the numbers, which are stated only in hundreds, are not the result of an enumeration of the individual persons, but only of an estimate of the various detachments according to the military partition of the tribes.

In regard to להסב מ , cf. 1Ch 10:14; and as to יהוה כּפי , see the remark on יהוה כּדבר , 1Ch 11:3, 1Ch 11:10.

1Ch 12:24-25

For ורמח צנּה נשׂאי , cf. 1Ch 12:8, 1Ch 5:18. לצבא חיל גּבּורי , valiant men for the war service.

1Ch 12:26-27

Jehoiada is thought by Rashi, Kimchi, and others, to be the father of Benaiah, 1Ch 11:22. He was נגיד for Aaron, i.e., prince of the house of Aaron, head of the family of the Aaronites, not princeps sacerdotum , which was a title appertaining to the high-priesthood, an office held at that time by Abiathar (1Sa 23:9).

1Ch 12:28

Zadok, a youth, i.e., then still a youth, may be the same who was made high priest in place of Abiathar (1Ki 2:26, but see on 1Ki 6:8). "And his father's-house, twenty-two princes."The father's-house of Zadok is the Aaronite family descended from Eleazar, which was at that time so numerous that it could muster twenty-two שׂרים , family chiefs, who went with Zadok to Hebron.

1Ch 12:29

From the tribe of Benjamin, to which Saul belonged ( שׁאוּל אחי , see on 1Ch 12:2), only 3000 men came, for until that time ( הנּה ועד , cf. 1Ch 9:18) the greater number of them were keeping the guard of the house of Saul, i.e., were devoted to the interests of the fallen house. For משׁמרת שׁמר , see on Gen 26:5 and Lev 8:35. From this we learn that the attachment of the Benjamites to Saul continued even after the death of his son Ishbosheth, and that it was with difficulty that they could bring themselves to recognise David as king.

1Ch 12:30

Of Ephraim 20,800 famous men ( שׁמות אנשׁי , see on Gen 6:4); לבית־אב , "in their fathers'-houses."

1Ch 12:31

Of half Manasseh, this side Jordan (cf. 1Ch 12:37), 18,000, who were appointed by name, i.e., chosen as famous men to go thither and make David king. בשׁמות נקּבוּ , as in Num 1:17, vide on Lev 24:16. The tribe of Manasseh had consequently held a general consultation on the matter, and determined upon sending their representatives.

1Ch 12:32

From Issachar came "men of understanding in reference to the times, to know (i.e., who knew) what Israel should do." בּינה יודע , knowing in insight (cf. 2Ch 2:12), i.e., experienced in a thing, having understanding of it. From this remark some of the older commentators (Chald., various Rabbins, and Cleric.) concluded that the tribe of Issachar had distinguished itself beyond the other tribes by astronomical and physical knowledge, by which it was qualified to ascertain and make choice of proper times for political action. But the words do not suggest astronomical or astrological knowledge, but merely state, as Salomo ben-Melech in the Miclol Yophi long ago interpreted them, noverant tempora ad omnem rem et quodque negotium, sicut sapiens dixit: Suum cuique tempus est et opportunitas cuique rei , Koh. iii. 1. The words refer not to the whole tribe, but only to the two hundred heads, who, as Lavater expresses it, are designated prudentes viri , as being men qui quid, quando et quomodo agendum esset, varia lectione et usu rerum cognoscebant . The only thing to be objected to in his statement is the varia lectione, since a sound and correct judgment in political matters does not necessarily presuppose scientific training and a wide acquaintance with books. The statement in question, therefore, affirms nothing more than that the tribe of Issachar (in deciding to raise David to the throne) followed the judgment of its princes, who rightly estimated the circumstances of the time. For all their brethren, i.e., all the men of this tribe, went with the two hundred chiefs. על־פּיהם , according to their mouth, i.e., followed their judgment; cf. Num 4:27; Deu 21:5.

1Ch 12:33-38

מלחמה ערכי , preparing war with all manner of warlike weapons, i.e., practice in the use of all kinds of weapons for war; cf. 1Ch 12:8. The infinitive לעדר is substantially a continuation of the preceding participles, but grammatically is dependent on בּאוּ understood (cf. 1Ch 12:23, 1Ch 12:38). Cf. as to this free use of the infinitive with ל , Ew. §351, c . The signification of the verb עדר , which occurs only here (1Ch 12:33, 1Ch 12:38), is doubtful. According to the lxx and the Vulg. ( βοηθῆσαι , venerunt in auxilium ), and nine MSS, which read לעזר , we would be inclined to take עדר for the Aramaic form of the Hebrew עזר (cf. Arabic ‛dr ), to help; but that meaning does not suit מערכה עדר , 1Ch 12:38. Its connection there demands that עדר should signify "to close up together,"to set in order the battle array; and so here, closing up together with not double heart, i.e., with whole or stedfast heart ( שׁלם בּלבב שׁלם , 1Ch 12:38), animo integro et firmo atque concordi; cf. Psa 12:3 (Mich.). - In 1Ch 12:38 we have a comprehensive statement; כּל־אלּה , which refers to all the bodies of men enumerated in 1Ch 12:24-37. שׁרית is שׁארית defectively written; and as it occurs only here, it may be perhaps a mere orthographical error. The whole of the remainder of Israel who did not go to Hebron were אחד לב אחד er , of one, i.e., of united heart (2Ch 30:12): they had a unanimous wish to make David king.

1Ch 12:39

Those gathered together were there three days eating and drinking, holding festive meals (cf. 1Sa 30:16; 1Ki 1:45, etc.), for their brethren had prepared them for them. The object of הכינוּ , sc. the eating and drinking, may easily be supplied from the context. אחיהם are the inhabitants of Hebron and the neighbourhood; the tribe of Judah in general, who had already recognised David as king.

1Ch 12:40

But it was not only these who performed this service, but also those of the remaining tribes dwelling near them; and indeed the men of Issachar, Zebulun, and Naphtali, those on the northern frontier of Canaan as well as those who bordered upon Judah, had sent provisions upon beasts of burden, "for joy was in Israel."This joy moved those who remained at home to show their sympathy with the national festival solemnized at Hebron by sending the provisions. For דּבלים , masses of dried figs, and צמּוּקים , masses of raisins or cakes, see on 1Sa 25:18.

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 11:10--13:1

C. David's Mighty Men 11:10-12:40

This list of great warriors reflects the greatness of David. We know something about a man or woman by the company he or she keeps. The writer identified three groups: the chiefs among David's mighty men (11:10-25), the mighty men in David's army (11:26-47), and the mighty men who joined David at Ziklag (ch. 12).

There are several discrepancies between the numbers in Chronicles and those in parallel passages in Samuel, Kings, and elsewhere. A case in point is 11:11 where 2 Samuel 23:8 has 800. The number in Samuel is apparently the correct one in this case, and the difference was evidently due to a scribal error in copying.⁴⁶

David was a leader who had won the confidence and support of the strongest men in Israel as well as Judah. The episode in 11:15-19 shows why men such as these pledged their loyalty to David. He showed unusual sensitivity to the dangers his men faced.

Chapter 12 has no parallel in Samuel. Its unique emphases are these. Men from Israel as well as Judah followed David, and there was a very large number of them (v. 22). David also had many other supporters (vv. 39-40). Even the kinsmen of Saul followed him (vv. 2, 16, 29).⁴⁷ God sanctioned the plan of these men to turn the kingdom of Saul over to him (v. 23).

Popular enthusiasm for David was overwhelming (v. 38; cf. v. 18). The writer named all the tribes proving broad-based support (vv. 24-37). This emphasis is much stronger in Chronicles than in the parallel section of Samuel.

Chapters 11 and 12 give evidence of what God told David later in 17:8, namely, "I have been with you wherever you have gone." They also provide hope that God would do for David what He promised in 17:10, namely, "I will subdue all your enemies."

Guzik: 1Ch 12:1-40

1 Chronicles 12 - David's Army

"Every word of this chapter carries the mind on to great David's greater Son, and the men He gathers about Him." (G. Campbell Morgan)

A. The devotion of David's army.

1. (1-2) Even the Benjaminites, the tribal relatives of Saul, come to David.

Now these were the men who came to David at Ziklag while he was still a fugitive from Saul the son of Kish; and they were among the mighty men, helpers in the war, armed with bows, using both the right hand and the left in hurling stones and shooting arrows with the bow. They were of Benjamin, Saul's brethren.

a. Now these were the men who came to David at Ziklag: David's time in Ziklag is described in 1 Samuel 27 and 30. This was a time when David lived in the territory of the Philistines to escape the murderous pursuit of King Saul.

b. They were among the mighty men, helpers in the war, armed with bows, using both the right hand and the left: During David's time in Ziklag, certain mighty warriors came and expressed their allegiance to David and his cause. This was especially remarkable because they were of Benjamin, Saul's brethren and therefore had much to gain from Saul's continued reign. They chose David over Saul because they knew that God was with David.

i. Judges 3:15 and 20:16 make special notice of left handed warriors; how much more if the soldiers can use both the right hand and the left!

2. (3-15) David's diverse army.

The chief was Ahiezer, then Joash, the sons of Shemaah the Gibeathite; Jeziel and Pelet the sons of Azmaveth; Berachah, and Jehu the Anathothite; Ishmaiah the Gibeonite, a mighty man among the thirty, and over the thirty; Jeremiah, Jahaziel, Johanan, and Jozabad the Gederathite; Eluzai, Jerimoth, Bealiah, Shemariah, and Shephatiah the Haruphite; Elkanah, Jisshiah, Azarel, Joezer, and Jashobeam, the Korahites; and Joelah and Zebadiah the sons of Jeroham of Gedor. Some Gadites joined David at the stronghold in the wilderness, mighty men of valor, men trained for battle, who could handle shield and spear, whose faces were like the faces of lions, and were as swift as gazelles on the mountains: Ezer the first, Obadiah the second, Eliab the third, Mishmannah the fourth, Jeremiah the fifth, Attai the sixth, Eliel the seventh, Johanan the eighth, Elzabad the ninth, Jeremiah the tenth, and Machbanai the eleventh. These were from the sons of Gad, captains of the army; the least was over a hundred, and the greatest was over a thousand. These are the ones who crossed the Jordan in the first month, when it had overflowed all its banks; and they put to flight all those in the valleys, to the east and to the west.

a. A mighty man among the thirty, and over the thirty: As mentioned in the previous chapter, David's army seemed to be organized in groups of thirty or the leaders of thirty. In the same way, a Roman centurion was supposedly a leader of one hundred soldiers.

i. "Certainly 'Thirty' is not to be understood in precise numerical terms, as the lists demonstrate, and either is a rather elastic number, or refers to a special kind of military leader. The word 'Thirty' may in fact mean an officer of some kind, either an 'officer of the third rank' or a member of a special three-man squad directly answerable to the king." (Selman)

b. Mighty men of valor, men trained for battle, who could handle shield and spear, whose faces were like the faces of lions, and were as swift as gazelles on the mountains: These Gadites were impressive soldiers.

· Mighty men of valor: They were men of courage and of a warrior spirit.

· Men trained for battle: They were men who paitently received the training they needed to be mighty warriors.

· Who could handle shield and spear: They were men who were skilled in the use of their essential weapons (both defensive and offensive), with skill gained from their training.

· Whose faces were like the faces of lions: They had the calm demeanor of men who were confident in God; they had the countenance of fierce and calm warriors. "Undaunted, fierce, and terrible to their enemies. They durst look death itself in the face upon great adventures in the field." (Trapp)

· And were as swift as gazelles on the mountains: They were mobile, active men, ready to fight wherever they were needed.

i. "The grace God can make us like them. The grace of God can make us brave as lions, so that, wherever we are, we can hold our own, or rather can hold our Lord's truth, and never blush nor be ashamed to speak a good word for him at all times. He can make us quick and active too, so that we shall be like the roes upon the mountains." (Spurgeon)

c. These are the ones who crossed the Jordan in the first month, when it had overflowed all its banks: As an example of the might of these men, the Chronicler records an instance when these brave warriors crossed the Jordan at a dangerous time (Joshua 3:15 and 4:18).

i. Adam Clarke on the first month: "Perhaps this was the month Nisan, which answers to a part of our March and April. This was probably before the snows on the mountains were melted, just as Jordan began to overflow its banks, it made their attempt more hazardous, and afforded additional proof of their heroism."

ii. "These Gadites likewise furnish us with a noble example of strong devotion. When the eleven men determined to join David, they were living the other side of a deep river, which at that season of the year had overflowed its banks, so that it was extremely deep and broad. But they were not to be kept from joining David, when he wanted them, by the river. They swam through the river that they might come to David." (Spurgeon)

3. (16-22) David receives loyal soldiers at Ziklag.

Then some of the sons of Benjamin and Judah came to David at the stronghold. And David went out to meet them, and answered and said to them, "If you have come peaceably to me to help me, my heart will be united with you; but if to betray me to my enemies, since there is no wrong in my hands, may the God of our fathers look and bring judgment." Then the Spirit came upon Amasai, chief of the captains, and he said: "We are yours, O David; we are on your side, O son of Jesse! Peace, peace to you, and peace to your helpers! For your God helps you." So David received them, and made them captains of the troop. And some from Manasseh defected to David when he was going with the Philistines to battle against Saul; but they did not help them, for the lords of the Philistines sent him away by agreement, saying, "He may defect to his master Saul and endanger our heads." When he went to Ziklag, those of Manasseh who defected to him were Adnah, Jozabad, Jediael, Michael, Jozabad, Elihu, and Zillethai, captains of the thousands who were from Manasseh. And they helped David against the bands of raiders, for they were all mighty men of valor, and they were captains in the army. For at that time they came to David day by day to help him, until it was a great army, like the army of God.

a. And David went out to meet them: This shows both David's large heart and his trust in God. He received these soldiers whom he had some reason to suspect. In his words to the sons of Benjamin, he appealed to God for wisdom and righteousness.

b. Then the Spirit came upon Amasai: Literally, this "The Spirit clothed Amasai." This Old Testament phrase is only used Judges 6:34 and 2 Chronicles 34:20, but it may have been in the mind of Jesus when He promised that His followers would be clothed with power from on high (Luke 24:49).

i. "Amasai might be identified with Amasa, Absalom's army commander who was later reinstated by David (2 Samuel 19:13)." (Selman)

c. For your God helps you: Whatever the sons of Benjamin knew about David, they knew that God helped David. This made them want to follow him.

i. "We have observed God's singular and gracious care of thee, and kindness to thee, and if we should oppose thee, we should be fighters against God and his word and providence." (Poole)

d. The lords of the Philistines sent him away by agreement: During his time in Ziklag, David attempted to fight with the Philistines against Saul and the army of Israel. The Philistine lords, fearing that David planned to defect to his master Saul, refused to allow David and his mighty men to fight in the battle (1 Samuel 27).

e. Until it was a great army, like the army of God: Under the hand of God and His servant David, these mighty men - who began as disaffected people with no where else to go (1 Samuel 22:1-2) - developed into an amazing force. David and his mighty men needed each other and were each nothing without the other.

B. The royal army at Hebron.

1. (23-37) The army of the tribes of Israel.

Now these were the numbers of the divisions that were equipped for war, and came to David at Hebron to turn over the kingdom of Saul to him, according to the word of the LORD: of the sons of Judah bearing shield and spear, six thousand eight hundred armed for war; of the sons of Simeon, mighty men of valor fit for war, seven thousand one hundred; of the sons of Levi four thousand six hundred; Jehoiada, the leader of the Aaronites, and with him three thousand seven hundred; Zadok, a young man, a valiant warrior, and from his father's house twenty-two captains; of the sons of Benjamin, relatives of Saul, three thousand (until then the greatest part of them had remained loyal to the house of Saul); of the sons of Ephraim twenty thousand eight hundred, mighty men of valor, famous men throughout their father's house; of the half-tribe of Manasseh eighteen thousand, who were designated by name to come and make David king; of the sons of Issachar who had understanding of the times, to know what Israel ought to do, their chiefs were two hundred; and all their brethren were at their command; of Zebulun there were fifty thousand who went out to battle, expert in war with all weapons of war, stouthearted men who could keep ranks; of Naphtali one thousand captains, and with them thirty-seven thousand with shield and spear; of the Danites who could keep battle formation, twenty-eight thousand six hundred; of Asher, those who could go out to war, able to keep battle formation, forty thousand; of the Reubenites and the Gadites and the half-tribe of Manasseh, from the other side of the Jordan, one hundred and twenty thousand armed for battle with every kind of weapon of war.

a. Of the sons of Levi four thousand six hundred: Some think that the Levites were prohibited from going to war, but this is not specifically stated. Numbers 1:47-53 says that in that census they were not to be counted among the other tribes when the men ready for war were numbered, but it does not say that they could never fight for Israel.

i. "The Levites were never prohibited from engaging in the military activity, despite their religious duties." (Selman)

b. The sons of Issachar who had understanding of the times, to know what Israel ought to do: Some ancient traditions attribute this understanding of the times to skill in astrology, yet there is no foundation for this speculation. Instead, we should simply see that these sons of Issachar were men who supported King Saul up until the right time, and at the right time gave their support to David.

i. "And particularly they showed this point of their wisdom at this time; for as they had adhered to Saul whilst he lived, as knowing the time was not yet come for David to take possession of the kingdom." (Poole)

ii. "Such as well knew what was to be done, and when to do it, by a singular sagacity, gotten by long experience, rather than by skill astrology." (Trapp)

c. Stouthearted men who could keep ranks: The idea behind the word stouthearted is that these were men of a single or whole heart in their devotion to King David. This is reflected in several other translations:

· They were not of double heart (KJV)

· To help David with undivided loyalty (NIV)

· Helped David with an undivided heart (NASB)

· Completely loyal to David (NLT)

i. "We read in verse 33 of Zebulon, whose warriors were not of a double heart; the margin says that they were 'without a heart and a heart.' The double-minded man is unstable in all his ways; he is not to be relied upon in his loyalty or service to his king." (Meyer)

ii. Because they were completely committed to their king, they could also keep ranks - that is, they stayed tight in their formations even under the heat of battle. Their single devotion to their king made them able to stay together as a single unit.

iii. "Too many like to break the ranks, and do God's work independently. Fifty men who act together will do greater execution than five hundred acting apart. . . . Unity is strength; and in their efforts to overthrow the kingdom of Satan it is most essential that the soldiers of Christ move in rank and keep step." (Meyer)

2. (38-40) Their great support of Israel's great king

All these men of war, who could keep ranks, came to Hebron with a loyal heart, to make David king over all Israel; and all the rest of Israel were of one mind to make David king. And they were there with David three days, eating and drinking, for their brethren had prepared for them. Moreover those who were near to them, from as far away as Issachar and Zebulun and Naphtali, were bringing food on donkeys and camels, on mules and oxen; provisions of flour and cakes of figs and cakes of raisins, wine and oil and oxen and sheep abundantly, for there was joy in Israel.

a. To make David king over Israel: This celebration came late (some seven years after the death of Saul), but it did come. The people of God together recognized David as their king. Significantly, David would not force his reign upon the people; he waited until they were willing to make David king over Israel.

i. "From the whole it appears most evident that the great majority of the tribes of Israel wished to see the kingdom confirmed in the hands of David; nor was there ever in any country a man more worthy of the public choice." (Clarke)

b. For there was joy in Israel: Receiving their rightful and anointed king brought joy to Israel.

i. "The paragraph as a whole, however, shows that the people of God are the real heroes of the chapter. Those Israelites exemplify the principle that when God's people become committed to one another in obedience service to God's chosen king, they find both unity and joy." (Selman)

ii. "The enthroning of David was the uniting of the kingdom. Herein is the secret of the unity of the Church. We shall never secure it by endeavouring to bring about an unity in thought, or act, or organization. It is as each individual heart enthrones the Saviour that each will become one with all kindred souls in the everlasting kingdom." (Meyer)

© 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 12 (Chapter Introduction)

Overview

1Ch 12:1, The companies that came to David at Ziklag; 1Ch 12:23, The armies that came to him at Hebron.

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 12 (Chapter Introduction)

CHRONICLES CHAPTER 12

The companies that came to David at Ziklag, when pursued by Saul: some of Saul’ s own family; some of the tribe of Gad; of Benjamin; and Judah; and Manasseh, 1Ch 12:1-22 . The armies that came to him at Hebron; their feast, 1Ch 12:23-40 .

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 12 (Chapter Introduction)

(v. 1-22) Those who came to David at Ziklag.

(v. 23-40) Those who came to Hebron.

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 12 (Chapter Introduction)

What the mighty men did towards making David king we read in the foregoing chapter. Here we are told what the many did towards it. It was not all at once, but gradually, that David ascended the throne. His kingdom was to last; and therefore, like fruits that keep longest, it ripened slowly. After he had long waited for the vacancy of the throne, it was at two steps and those above seven years distant, that he ascended it. Now we are here told, I. What help came in to him to Ziklag, to make him king of Judah (v. 1-22). II. What help came in to him in Hebron, to make him king over all Israel, above seven years after (v. 23-40).

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 12 (Chapter Introduction)

INTRODUCTION TO 1 CHRONICLES 12

This chapter gives an account of those that came to David at different times, and joined and assisted him both before the death of Saul, and when persecuted by him, and after he was made king of Judah in Hebron, and before he was king of all Israel, in order to it; of the Benjaminites that came to him when at Ziklag, 1Ch 12:1 of the Gadites that came to him when in the hold, 1Ch 12:8 of some of Judah and Benjamin, who came to him in the same place, 1Ch 12:16, and of the Manassites at the time he came with the Philistines against Saul, 1Ch 12:19 and the number of the several tribes are given, that came to him at Hebron to make him king over all Israel, 1Ch 12:23.