Text -- 1 Chronicles 13:7 (NET)

13:7 They transported the ark on a new cart from the house of Abinadab; Uzzah and Ahio were guiding the cart,

Commentary -- Word/Phrase Notes (per phrase)

JFB: 1Ch 13:6-14

(See on 2Sa 6:1-11).

JFB: 1Ch 13:6-14

Rather, "who is worshipped there" (2Sa 6:2).

Clarke: 1Ch 13:7

In a new cart - Lest it should be profaned by being placed on any carriage that had been employed about common uses

Clarke: 1Ch 13:7

Uzza and Ahio - All the versions understand אחיו achyo as signifying brother or brothers; so does Jarchi, who observes, from 2Sa 6:3, that these were the sons of Abinadab.

TSK: 1Ch 13:7

carried the ark : Heb. made the ark to ride, at Num 3:10 and again at verse 38. A particular caution is given that strangers must not touch, or even pry into, the most holy things connected with the tabernacle, lest the offender die. In giving the law, also, even a beast which touched Sinai’ s mount was, by the Almighty’ s fiat, to be stoned or thrust through with a dart. And again we read (Num 4:15) after special orders to Aaron and his sons about covering the sanctuary and all the vessels previously to a removal, that the Kohathites, who were to carry them, ""shall not touch any holy thing, lest they die.""These were positive commands. May the sin of Uzza in touching the ark, warn Christians to take heed of rashness and irreverence in dealing about holy things. See note on 1Ch 13:9.

in a new cart : 1Ch 15:2, 1Ch 15:13; Num 4:15; 1Sa 6:7; 2Sa 6:3

out of the house : 1Sa 7:1, 1Sa 7:2

Commentary -- Word/Phrase Notes (per Verse)

Haydock: 1Ch 13:7

Brother. Hebrew, "Acho," which has the same meaning. (Tirinus) ---

Septuagint, Syriac, &c., "his brethren." (Calmet)

Gill: 1Ch 13:5-14

So David gathered all Israel together,.... The principal of them, even 30,000 select men, 2Sa 6:1.

from Shihor of Egypt; or the Nile of Egypt, as the Targum and other Jewish writers, called Shihor from the blackness of its water, see Jer 2:18 though some think the river Rhinocurura is meant, which both lay to the south of the land of Israel:

even unto the entering of Hamath; which the Targum interprets of Antiochia, which lay to the north of the land; so that this collection of the people was made from south to north, the extreme borders of the land:

to bring the ark of God from Kirjathjearim; where it then was, and had been a long time, see 1Sa 7:1, from hence to the end of the chapter the account is the same with 2Sa 6:1, see the notes there; what little variations there are, are there observed. See Gill on 2Sa 6:1, 2Sa 6:2, 2Sa 6:3, 2Sa 6:4, 2Sa 6:5, 2Sa 6:6, 2Sa 6:7, 2Sa 6:8, 2Sa 6:9, 2Sa 6:10, 2Sa 6:11

Commentary -- Verse Notes / Footnotes

Geneva Bible: 1Ch 13:7

And they carried the ark of God in a new cart out of the house of Abinadab: and Uzza and Ahio ^{( c )} drave the cart.

^{( c )} The sons of Abinadab.

Commentary -- Verse Range Notes

TSK Synopsis: 1Ch 13:1-14

1 David fetches the ark with great solemnity from Kirjath- jearim.

9 Uzza being smitten, the ark is left at the house of Obed- edom.

MHCC: 1Ch 13:6-14

Let the sin of Uzza warn all to take heed of presumption, rashness, and irreverence, in dealing with holy things; and let none think that a good design will justify a bad action. Let the punishment of Uzza teach us not to dare to trifle with God in our approaches to him; yet let us, through Christ, come boldly to the throne of grace. If the gospel be to some a savour of death unto death, as the ark was to Uzza, yet let us receive it in the love of it, and it will be to us a savour of life unto life.

Matthew Henry: 1Ch 13:1-8

Here is, I. David's pious proposal to bring up the ark of God to Jerusalem, that the royal city might be the holy city, 1Ch 13:1-3. This part of the story we had not in Samuel. We may observe in this proposal,

1. That as soon as David was well seated on his throne he had thoughts concerning the ark of God: Let us bring the ark to us, 1Ch 13:3. Two things he aimed at herein: - (1.) To do honour to God, by showing respect to his ark, the token of his presence. As soon as he had power in his hand he would use it for the advancement and encouragement of religion. Note, It ought to be the first and great care of those that are enriched and preferred to honour God with their honours, and to serve him, and the interests of his kingdom among men, with their wealth and power. David said not, "What pompous thing shall I do now?"or, "What pleasant thing?"but, "What pious thing?"(2.) To have the comfort and benefit of that sacred oracle. "Let us bring it to us, not only that we may be a credit to it, but that it may be a blessing to us."Those that honour God profit themselves. Note, It is the wisdom of those who are setting out in the world to take God's ark with them, to make his oracles their counsellors and his laws their rule. Those are likely to proceed in the favour of God who thus begin in the fear of God.

2. That he consulted with the leaders of the people about it, 1Ch 13:1. Though it was without doubt a very good work, and being king, he had the authority to command the doing of it, yet he chose rather to do it by consultation, (1.) That he might show respect to the great men of the kingdom and put honour upon them. Though they made him king, yet he would not rule with a high hand. He did not say, "We will and command, and it is our royal pleasure, that you do so and so; and we will be obeyed,"but, " If it seem good to you, and you think that the motion comes from the Lord our God, let us send out orders for this purpose."No prince that is wise will covet to be absolute. The people's allegiance is best secured by taking their concurrence in their representatives. Happy then art thou, O Britain! (2.). That he might be advised by them in the manner of doing it, whether just now, whether publicly. David was a very intelligent man himself, and yet consulted with his captains; for in the multitude of counsellors there is safety. It is wisdom to make use of the wisdom of others. (3.) That, they joining in it, it might pass the better for a national act and so might procure a national blessing.

3. That he would have all the people summoned to attend on this occasion, both for the honour of the ark and for the people's satisfaction and edification, 1Ch 13:2. Observe, (1.) He calls the common people brethren, which bespeaks his humility and condescension (notwithstanding his advancement), and the tender concern he had for them. Thus our Lord Jesus is not ashamed to call his people brethren, Heb 2:11. (2.) He speaks of the people as a remnant that had escaped: Our brethren that are left in all the land of Israel. They had been under scattering providences. Their wars with the Philistines, and with the house of Saul, had wasted the country and cut off many. We now hope to see an end of these troubles. Let those that are left be quickened by late judgments, and present mercies, to seek unto God. (3.) He takes care that the priests and Levites especially should be summoned to attend the ark; for it was their province in a particular manner. Thus Christian magistrates should stir up ministers to do their duty when they see them remiss.

4. That all this is upon supposition that it is of the Lord their God. "Though it should seem good to you and me, yet if it be not of the Lord our God, we will not do it."What ever we undertake, this must be our enquiry, "Is it of the Lord? Is it agreeable to his mind? Can we approve ourselves to him in it? May we expect that he will own us?"

5. That thus it was requisite they should amend what has been amiss in the last reign, and, as it were, atone for their neglect: "For we enquired not at it in the days of Saul, and this was the reason why things went so ill with us: let that original error be amended, and then we may hope to see our affairs in a better posture."Observe, David makes no peevish reflections upon Saul. He does not say, "Saul never cared for the ark, at least in the latter end of this reign;"but, in general, We enquired not at it, making himself with others guilty of this neglect. It better becomes us to judge ourselves than others. Humble good men lament their own share in national guilt, and take shame to themselves, Dan 9:5, etc.

II. The people's ready agreement to this proposal (1Ch 13:4): The thing was right in the eyes of all the people. Nobody could say to the contrary, but that it was a very good work and very seasonable; so that it was resolved, nemine contradicente - unanimously, that they would do so. Those that prudently proposed a good work, and lead in it, will perhaps find a more ready concurrence in it than they expected. Great men know not what a great deal of good they are capable of doing by their influence on others.

III. The solemnity of bringing up the ark, 1Ch 13:5, etc., which we read before, 2Sa 6:1, etc. Here therefore we shall only observe, 1. That it is worth while to travel far to attend the ark of God. They came out of all parts of the country, from the river of Egypt, the utmost part south, to the entering of Hemath, which lay furthest north, (1Ch 13:5), to grace this solemnity. 2. That we have reason greatly to rejoice in the revival of neglected ordinances and the return of the tokens of God's presence. When the light of religion shines out of obscurity, when it is openly and freely professed, is brought into reputation, and countenanced by princes and great ones, it is such a happy omen to a people as is worthy to be welcomed with all possible expressions of joy. 3. When, after long disuse, ordinances come to be revived, it is too common for even wise and good men to make some mistakes. Who would have thought that David would commit such an error as this, to carry the ark upon a cart? 1Ch 13:7. because the Philistines so carried it, and a special providence drove the cart (1Sa 6:12), he thought they might do so too. But we must walk by rule, not by example when it varies from the rule, no, not even by those examples which Providence has owned.

Keil-Delitzsch: 1Ch 13:4-14

As the whole assembly approved of David's design ( כּן לעשׂות , it is to do so = so much we do), David collected the whole of Israel to carry it out. "The whole of Israel,"from the southern frontier of Canaan to the northern; but of course all are not said to have been present, but there were numerous representatives from every part, - according to 2Sa 6:1, a chosen number of 30,000 men. The מצרים שׁיחור , which is named as the southern frontier, is not the Nile, although it also is called שׁחר (Isa 23:3 and Jer 2:18), and the name "the black river"also suits it (see Del. on Isaiah, loc. cit. ); but is the שׁיחור before, i.e., eastward from Egypt ( מצרים על־פּני אשׁר ), i.e., the brook of Egypt, מצרים נחל , the Rhinocorura, now el Arish, which in all accurate statements of the frontiers is spoken of as the southern, in contrast to the neighbourhood of Hamath, which was the northern boundary: see on Num 34:5. For the designation of the northern frontier, חמת לבוא , see on Num 34:8. Kirjath-jearim, the Canaanitish Baalah, was known among the Israelites by the name Baale Jehudah or Kirjath-baal, as distinguished from other cities named after Baal, and is now the still considerable village Kureyeh el Enab; see on Jos 9:17. In this fact we find the explanation of י אל ק בּעלתה , 1Ch 13:6 : to Baalah, to Kirjath-jearim of Judah. The ark had been brought thither when the Philistines sent it back to Beth-shemesh, and had been set down in the house of Abinadab, where it remained for about seventy years; see 1 Sam 6 and 1Sa 7:1-2, and the remarks on 2Sa 6:3. שׁם נקרא אשׁר is not to be translated "which is named name,"which gives no proper sense. Translating it so, Bertheau would alter שׁם into שׁם , according to an arbitrary conjecture of Thenius on 2Sa 6:2, "who there (by the ark) is invoked."But were שׁם the true reading, it could not refer to the ark, but only to the preceding משּׁם , since in the whole Old Testament the idea that by or at the resting-place of the ark Jahve was invoked (which שׁם אשׁר would signify) nowhere occurs, since no one could venture to approach the ark. If שׁם referred to משּׁם , it would signify that Jahve was invoked at Kirjath-baal, that there a place of worship had been erected by the ark; but of that the history says nothing, and it would, moreover, be contrary to the statement that the ark was not visited in the days of Saul. We must consequently reject the proposal to alter שׁם into שׁם as useless and unsuitable, and seek for another explanation: we must take אשׁר in the sense of ὡς , which it sometimes has; cf. Ew. §333, a .: "as he is called by name,"where שׁם does not refer only to יהוה , but also to the additional clause הכּרוּבים יושׁב , and the meaning is that Jahve is invoked as He who is enthroned above the cherubim; cf. Psa 80:2; Isa 37:16. - On the following 1Ch 13:7-14, cf. the commentary on 2Sa 6:3-11.

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

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

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

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

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

D. David and the Ark chs. 13-16

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

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

Constable: 1Ch 13:1-14

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

The lesson the writer intended this incident to teach the readers is that Yahweh is holy and His people should not take His presence among them lightly (cf. Lev. 10:1-11; Num. 16). God's presence is real, and His people must deal with it harmoniously with His character (cf. Exod. 25-31). It would have been tempting to regard the rituals and physical objects used in worship as common. The writer warned his readers not to make this fatal mistake.

"In a real sense Yahweh was wherever His Ark was. It crystallized His immanence, bearing witness to both His nearness and His sovereignty."⁴⁹

Even though there was much joy and worship as the people transported the ark, they did not obey God's orders for its proper treatment (vv. 7, 9; cf. Num. 4:15). Worship can never replace obedience to God's revealed will (cf. 1 Sam. 15:22-23). Where God's presence abode, there was power, as always (v. 14).

Guzik: 1Ch 13:1-14

1 Chronicles 13 - King David Brings the Ark of the Covenant to Jerusalem

A. The attempt to bring the ark of the covenant to Jerusalem.

1. (1-4) The plan to bring the ark of the covenant to Jerusalem.

Then David consulted with the captains of thousands and hundreds, and with every leader. And David said to all the assembly of Israel, "If it seems good to you, and if it is of the LORD our God, let us send out to our brethren everywhere who are left in all the land of Israel, and with them to the priests and Levites who are in their cities and their common-lands, that they may gather together to us; and let us bring the ark of our God back to us, for we have not inquired at it since the days of Saul." Then all the assembly said that they would do so, for the thing was right in the eyes of all the people.

a. David consulted with the captains of thousands and hundreds, and with every leader: Notably, the text does not say that David consulted with the LORD. A group of godly men with good intention would soon make a significant mistake because they took counsel with each other, but not with the LORD.

i. Payne on to our brethren everywhere who are left: "Literally 'our brothers that are left.' This may reflect something of the seriousness of the third major Philistine oppression against Israel, 1010-1003 B.C., which David had just broken (2 Samuel 5:20, 25)."

b. Let us bring the ark of our God back to us: This was the ark of the covenant, which God commanded Moses to make more than 400 years before David's time. It was a wood box (the word ark means "box" or "chest") completely covered with gold and with an ornate gold lid or top known as the mercy seat.

i. The ark of our God was 3 feet 9 inches long, 2 feet 3 inches wide and 2 feet 3 inches high. In it were the tablets of the law that Moses brought down from Mount Sinai, a jar of manna, and the Aaron's rod that miraculously budded as a confirmation of his leadership.

ii. The ark of our God had come back from the land of the Philistines some 70 years before this (1 Samuel 7:1). In those years tt sat at the house of Abinadab, but now David and the people wanted to bring it back to the center of the national consciousness.

c. For the thing was right in the eyes of all the people: The idea of bringing the ark of the covenant back to the center of Israel's consciousness was good; their method of bringing it would soon be exposed as faulty.

i. It was good for both David and for the Israelites to have the ark in Jerusalem. "He knew that not he, but Jehovah, was their true King. His own rule must depend upon the will and counsel of God. This it was not only necessary for him to know, the fact must be recognized by the people." (Morgan)

2. (5-8) The procession of the ark from Kirath Jearim.

So David gathered all Israel together, from Shihor in Egypt to as far as the entrance of Hamath, to bring the ark of God from Kirjath Jearim. And David and all Israel went up to Baalah, to Kirjath Jearim, which belonged to Judah, to bring up from there the ark of God the LORD, who dwells between the cherubim, where His name is proclaimed. So they carried the ark of God on a new cart from the house of Abinadab, and Uzza and Ahio drove the cart. Then David and all Israel played music before God with all their might, with singing, on harps, on stringed instruments, on tambourines, on cymbals, and with trumpets.

a. To bring up from there the ark of God the LORD, who dwells between the cherubim, where His name is proclaimed: The ark of God represented the immediate presence and glory of God in Israel. David considered it a high priority to bring the ark out of obscurity and back into prominence. David wanted Israel to be alive with a sense of the near presence and glory of God.

b. So they carried the ark of God on a new cart: Transporting the ark on a cart was against God's specific command. The ark was designed to be carried (Exodus 25:12-15) and was only to be carried by Levites of the family of Koath (Numbers 4:15).

i. "There it was expressly ordained that the Ark should be carried on the shoulders of the priests, because the cause of God must proceed through the world by the means of consecrated men, rather than by mechanical instrumentality." (Meyer)

ii. We can imagine what these men thought. "Look - we have a new cart for the ark of God. God will be very pleased at our fancy new cart." They thought that a new technology or luxury could cover over their ignorant disobedience.

iii. "The long neglect of the Ark may have rendered these men unfamiliar with the very explicit commands concerning the method of its removal. Or they may have grown careless at to the importance of attending to such details." (Morgan)

iv. The Philistines transported the ark on a cart in 1 Samuel 6:10-11. They got away with it because they were Philistines, but God expected more from His people. Israel was to take their example from God's Word, not from the innovations of the Philistines. "Israel got into difficulties because they failed to recognize that worship of the true God meant they could no longer simply follow contemporary pagan practices." (Selman)

c. Uzza and Ahio drove the new cart: The meaning of the names of these sons of Abinadab paint a meaningful picture. Uzza means "strength" and Ahio means "friendly."

i. Much service for the LORD is like this - a new cart, a big production, with strength leading and friendly out front - yet all done without inquiring of God or looking to His will. Surely David prayed for God's blessing on this big production, but he didn't inquire of God regarding the production itself. This was a good thing done the wrong way.

d. Then David and all Israel played music before God: Judging from the importance of the occasion and all the instruments mentioned, this was quite a production. The atmosphere was joyful, exciting, and engaging. The problem was that none of it pleased God because it was all in disobedience to His word.

i. We are often tempted to judge a worship experience by how it makes us feel. But when we realize that worship is about pleasing God, we are driven to His word so we can know how He wants to be worshipped.

ii. "If you read the story through, you will see that it appears to be an affair of singing, and harps, and psalteries, and timbrels, and cymbals, and trumpets, and of a new cart and cattle; that is about all there is in it. There is not even a mention of humiliation of heart, or of solemn awe in the presence of that God of whom the ark was but the outward symbol. I am afraid that this first attempt was too much after the will of the Flesh, and the energy of nature." (Spurgeon)

B. The death of Uzza and its aftermath.

1. (9-11) Uzza touches the ark and is killed in judgment.

And when they came to Chidon's threshing floor, Uzza put out his hand to hold the ark, for the oxen stumbled. Then the anger of the LORD was aroused against Uzza, and He struck him because he put his hand to the ark; and he died there before God. And David became angry because of the Lord's outbreak against Uzza; therefore that place is called Perez Uzza to this day.

a. When they came to Chidon's threshing floor: At a threshing floor the whole stalks of wheat are gathered and the chaff is separated from the wheat. There was a lot of chaff in this production, and God would blow away the chaff at Chidon's threshing floor.

b. Uzza put out his hand to hold the ark: This was strictly forbidden. Regarding the transporting of the ark Numbers 4:15 says, they shall not touch any holy thing lest they die. He did it because the oxen stumbled (perhaps seeing the grain on the threshing floor) and he feared that perhaps the ark might fall of the new cart and crash to the ground. He believed that his hand on the ark was better than the ark on the ground.

i. Uzza made a decision in a moment to disregard God's command and do what seemed right to him. This shows us that even our decisions made in a moment matter before God.

c. He struck him because he put his hand to the ark: God fulfilled the ominous promise of Numbers 4:15 and struck Uzza. David wanted Israel to know the presence of the LORD and God showed up at Chidon's threshing floor - but not in the way anyone wanted.

i. The sin of Uzza was more than just a reflex action or instinct. God struck Uzza because his action was based upon critical errors in his thinking.

· Uzza erred in thinking it didn't matter who transported the ark.

· Uzza erred in thinking it didn't matter how the ark was transported.

· Uzza erred in thinking he knew all about the ark because it was in his father's house for so long (2 Samuel 6:3)

· Uzza erred in thinking that God couldn't take care of the ark of Himself.

· Uzza erred in thinking that the ground of Chidon's threshing floor was less holy than his own hand.

ii. "He saw no difference between the ark and any other valuable article. His intention to help was right enough; but there was a profound insensibility to the awful sacredness of the ark, on which even its Levitical bearers were forbidden to lay hands." (Maclaren)

d. David became angry because of the Lord's outbreak: David's anger was based in confusion. He couldn't understand why his good intentions weren't enough. God is concerned with both our intentions and our actions.

3. (12-14) David's fear and God's blessing on Obed-Edom's house.

David was afraid of God that day, saying, "How can I bring the ark of God to me?" So David would not move the ark with him into the City of David, but took it aside into the house of Obed-Edom the Gittite. The ark of God remained with the family of Obed-Edom in his house three months. And the LORD blessed the house of Obed-Edom and all that he had.

a. David was afraid of God that day: He did not need to be afraid of God, but afraid of his own sin. There was no problem with God or with the ark itself (as the blessing on the hose of Obed-Edom demonstrated). The problem was with the lack of knowledge and obedience on the part of David and those who helped him plan the entrance of the ark into Jerusalem.

i. "If Chronicles' readers wanted Israel's former glories restored, they too must reckon with a God whose dynamic holiness could not be contained within human limitations." (Selman)

b. How can I bring the ark of God to me? David knew it was important to bring the ark of God into the center of Israel's life. He wanted all Israel to be excited about the presence and glory of God. Because of what happened to Uzza, David felt he couldn't do what God wanted him to do.

i. David's response in the following chapter shows that he found the answer to his question. He answered the question with the thought later expressed in Isaiah 8:20: To the law and to the testimony! David found the answer in God's word.

ii. The whole account reinforces the principle that God is interested in the process as well as in the outcome. It would never do for David or Israel to have the attitude, "As long as we get the ark to Jerusalem, it doesn't matter how we do it." How they did it really did matter, and how we do things today (especially in serving God) also matters.

c. Took it aside into the house of Obed-Edom: David did this in fulfillment of God's word. Obed-Edom was a Levite of the family of Koath (1 Chronicles 26:4). This was the family within the tribe of Levi that God commanded to transport and take care of the ark (Numbers 4:15).

d. And the LORD blessed the house of Obed-Edom and all that he had: When God's Word was obeyed and His holiness was respected blessing followed. God wanted the ark to be a blessing for Israel, not a curse. We might say that the curse didn't come from God's heart but from man's disobedience.

i. Selman believes that the name Obed-Edom the Gittite means that he was from Gath, and the blessing on his house is therefore an example of the undeserved blessing of God, with the Lord displaying His grace to both Obed-Edom and to David. However, it seems better to take the observation of Adam Clarke: "That this man was only a sojourner at Gath, whence he was termed a Gittite, and that he was originally a Levite, is evident from 1 Chronicles 15:17-18."

© 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 13 (Chapter Introduction)

Overview

1Ch 13:1, David fetches the ark with great solemnity from Kirjath- jearim; 1Ch 13:9, Uzza being smitten, the ark is left at the house of Obed- edom.

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 13 (Chapter Introduction)

CHRONICLES CHAPTER 13

David fetcheth the ark from Kirjath-jearim with great solemnity, 1Ch 13:1-8 . Uzza being smitten, the ark is left at the house of Obed-edom, 1Ch 13:9-14 .

Or, governor or elder of the people.

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 13 (Chapter Introduction)

(1Ch 13:1-5) David consults about the ark.

(1Ch 13:6-14) The removal of the ark.

Matthew Henry: 1 Chronicles (Book Introduction)

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

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

Matthew Henry: 1 Chronicles 13 (Chapter Introduction)

In the foregoing chapter we have David made king, by which the civil government was happily settled. In this chapter care is taken about religion. I. David consults with the representatives of the people about bringing up the ark out of its obscurity into a public place; and it is resolved on (1Ch 13:1-4). II. With a great deal of solemnity and joy, it is carried from Kirjathjearim (1Ch 13:5-8). III. Uzza is struck dead for touching it, which, for the present, spoils the solemnity and stops the proceedings (1Ch 13:9-14).

Constable: 1 Chronicles (Book Introduction)

Introduction

Title

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

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

Writer and Date

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

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

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

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

Scope and Purpose

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

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

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

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

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

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

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

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

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

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

Another statement of the purpose of Chronicles is as follows:

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

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

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

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

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

Message¹⁶

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Constable: 1 Chronicles (Outline)

Outline

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

A. The lineage of David chs. 1-3

B. The house of Israel chs. 4-7

1. The family of Judah 4:1-23

2. The family of Simeon 4:24-43

3. The families of Transjordan ch. 5

4. The family of Levi ch. 6

5. The remaining families of Israel ch. 7

C. The lineage of Saul chs. 8-9

II. The reign of David chs. 10-29

A. The death of Saul ch. 10

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

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

D. David and the ark chs. 13-16

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

2. Restoring fellowship with Yahweh ch. 14

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

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

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

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

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

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

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

(Continued in notes on 2 Chronicles)

Constable: 1 Chronicles

1 Chronicles

Bibliography

Ackroyd, Peter R. I and II Chronicles, Ezra, Nehemiah. London: SCM Press, 1973.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed., New York: Macmillan Publishing Co., 1977.

Albright, William F. Archaeology and the Religion of Israel. Baltimore: Johns Hopkins University Press, 1946.

_____. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, Eng.: Penguin Books, 1956.

Allen, Leslie C. "Kerygmatic Units in 1 & 2 Chronicles." Journal for the Study of the Old Testament 41 (June 1988):21-36.

Archer, Gleason L., Jr. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Barnes, W. E. The Books of Chronicles. Cambridge Bible for Schools and Colleges series. Cambridge, Eng.: University Press, 1899.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan, and Scott, 1965.

Braun, Roddy L. 1 Chronicles. Word Biblical Commentary series. Waco: Word Books, 1986.

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

Bright, John A. A History of Israel. Philadelphia: Westminster Press, 1959.

Bury, J. B.; S. A. Cook; and F. E. Adcock, eds. The Cambridge Ancient History. 12 vols. 2nd ed. reprinted. Cambridge, Eng.: University Press, 1928.

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Constable, Thomas L. "Analysis of Bible Books--Old Testament." Paper submitted for course 685 Analysis of Bible Books--Old Testament. Dallas Theological Seminary, January 1967.

_____. "A Theology of Joshua, Judges, and Ruth." In A Biblical Theology of the Old Testament, pp. 89-113. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Cooper, David L. "The Prayer of Jabez." Biblical Research Monthly 9:1 (January 1944):3-4.

Crockett, William Day. A Harmony of the Books of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1973.

Cross, Frank Moore, Jr. "A Reconstruction of the Judean Restoration." Interpretation 29:2 (1975):187-201.

Curtis, Edward Lewis, and Albert Alonzo Madsen. A Critical and Exegetical Commentary on the Books of Chronicles. International Critical Commentary series. Edinburgh: T. & T. Clark, 1910.

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Davis, John J., and John C. Whitcomb. A History of Israel. Reprint ed. Grand Rapids: Baker Book House, 1980.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. 2 vols. Translated by John McHugh. New York: McGraw-Hill, 1961.

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_____. "The Forms of Prophetic Address in Chronicles." Hebrew Annual Review 10 (1986):15-35.

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_____. "The Supposed Common Authorship of Chronicles and Ezra-Nehemiah Investigated Anew." Vetus Testamentum 18 (1968):330-71.

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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 13 (Chapter Introduction)

INTRODUCTION TO 1 CHRONICLES 13

The contents of this chapter are the same with 2Sa 6:1, only David's consultation with the principal men of Israel concerning the affair herein transacted is premised in the first four verses of this.