Text -- 1 Chronicles 16:35 (NET)

16:35 Say this prayer: “Deliver us, O God who delivers us! Gather us! Rescue us from the nations! Then we will give thanks to your holy name, and boast about your praiseworthy deeds.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Ch 16:35

This psalm or prayer was made by David for the use of the church, not only in that present time, but in future ages, in which David foresaw by the spirit of prophecy, the Israelites would forsake God, and for their apostacy be dispersed among the Heathens. In the midst of our praises, we must not forget to pray for those servants of God that are in distress. When we are rejoicing in God's favours, we should remember our afflicted brethren, and pray for their deliverance as our own. We are members one of another.

Clarke: 1Ch 16:35

Save us, O God of our salvation - As he is the saving God, so we may pray to him to save us. To pray to God under the attribute the influence of which we need, serves to inspire much confidence. I am weak; Almighty God, help me! I am ignorant; O thou Father of lights, teach me! I am lost; O merciful God, save me; etc. See the notes on Psa 96:1-13 (note) and Psalm 105 (note).

TSK: 1Ch 16:35

Save us : Psa 14:7, Psa 53:6, Psa 79:9, Psa 79:10, Psa 106:47, Psa 106:48

that we may give : Psa 105:45; Isa 43:21; Eph 1:12; 1Pe 2:5, 1Pe 2:9

glory : 1Ch 16:9, 1Ch 16:10; Psa 44:8; Isa 45:25; 1Co 1:31

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Ch 16:4-42

This passage is interposed by the writer of Chronicles between two sentences of the parallel passage in Samuel. It contains a detailed account of the service which David instituted at this time, a service out of which grew the more elaborate service of the temple. The language of much of the passage is remarkably archaic, and there can be no reasonable doubt that it is in the main an extract from a record of the time of David.

1Ch 16:5

The occurrence of the name "Jeiel"twice in this list is considered suspicious. Hence, the first "Jeiel"is thought to be a corrupt reading for "Aziel"1Ch 15:20, or "Jaaziel"1Ch 15:18.

1Ch 16:8

The Psalm here put before us by the Chronicler, as sung liturgically by Asaph and his brethren on the day of the ark’ s entrance into Jerusalem, accords closely with the passages in the present Book of Psalms noted in the marg reff.

It is, apparently, a thanksgiving service composed for the occasion out of Psalms previously existing.

1Ch 16:39

This is the first mention that we have of Gibeon as the place at which the tabernacle of the congregation now rested. Previously it had been at Nob 1Sa 21:1-6, from where it was removed probably at the time of the slaughter of the priests by Doeg 1Sa 22:18-19. It is uncertain whether Gibeon was regarded as a "high place"before the transfer to it of the tabernacle: hut thenceforth, until the completion of Solomon’ s Temple, it was the "great high place"1Ki 3:4 - a second center of the national worship which for above 50 years was divided between Gibeon and Jerusalem.

1Ch 16:40

Upon the altar of the burnt offering - The original altar of burnt-offering Exo 27:1-8 continued at Gibeon with the tabernacle 2Ch 1:3, 2Ch 1:5. David must have erected a new altar for sacrifice at Jerusalem 1Ch 16:1. The sacrifices commanded by the Law were, it appears, offered at the former place; at the latter were offered voluntary additional sacrifices.

1Ch 16:41

The rest ... - Rather, "the rest of the chosen ones, who were mentioned by name."The "chosen ones"were "mentioned by name"in 1Ch 15:17-24. A portion of them, namely, those named in 1Ch 16:5-6, conducted the service in Jerusalem; the remainder were employed in the worship at Gibeon.

Poole: 1Ch 16:35

Deliver us from the heathen: this might seem an improper and unseasonable prayer for David’ s time, when the Israelites were not yet scattered amongst the heathen, but indeed it was not so; partly because they had already been sadly divided by a civil war among themselves; and though they were now externally and visibly united under David, yet he might justly think that there were some who yet retained in their hearts their old leaven, their hatred of him, and their affection to Saul, which might hereafter break forth when occasion was offered, as it did, 2Sa 16:8 ; and therefore he justly prays that they may be gathered and united together in hearty love, as well as in outward show: and partly because this psalm or prayer was made by David for the use of the church, not only in that present time, but in future ages, in which David foresaw by the Spirit of prophecy, or by consideration of those ancient and sacred predictions, De 31, De 32 , that the Israelites would one time or other forsake God, and for their apostacy be dispersed among the heathens, when they should have great and particular need of this prayer.

Haydock: 1Ch 16:35

And say, &c., is not in the psalm; and it seems not to agree with the flourishing state of David's kingdom: yet he might speak with the spirit of prophecy, or with that all his subjects might live in happiness and concord under him. (Calmet) ---

Others think that Esdras inserted these verses to be sung in the second temple, (Lyranus; Estius) when many still remained in captivity. Yet them may refer to the time of Christ. (Du Hamel)

Gill: 1Ch 16:35-36

And say ye, save us, O God of our salvation,.... The author of temporal, spiritual, and eternal salvation; the words are a direction to the singers, and those that sung with them, to express the prayer and doxology in the next verse, which both are the same with Psa 106:47. See Gill on Psa 106:47, Psa 106:48; which David directed by a spirit of prophecy, foreseeing the people of Israel would be in captivity among the Heathens; though some think these were added by Ezra; for though there was in his time a return from the captivity, yet many still remained in it.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Ch 16:35

¹ tn The words “this prayer” are supplied in the translation for clarity and for stylistic reasons.

² tn Heb “to give thanks.” The infinitive construct indicates result after the imperative.

³ tn Heb “to boast in your praise.”

Geneva Bible: 1Ch 16:35

And say ye, Save us, O God of our salvation, and gather us together, and deliver us from the heathen, that we may give thanks to thy holy name, [and] ^{( q )} glory in thy praise.

^{( q )} He esteems this to be the chiefest happiness of man.

Commentary -- Verse Range Notes

TSK Synopsis: 1Ch 16:1-43

1 David's festival sacrifice.

4 He orders a choir to sing thanksgiving.

7 The psalm of thanksgiving.

37 He appoints ministers, porters, priests, and musicians, to attend continually on the ark.

MHCC: 1Ch 16:7-36

Let God be glorified in our praises. Let others be edified and taught, that strangers to him may be led to adore him. Let us ourselves triumph and trust in God. Those that give glory to God's name are allowed to glory in it. Let the everlasting covenant be the great matter of our joy his people of old, be remembered by us with thankfulness to him. Show forth from day to day his salvation, his promised salvation by Christ. We have reason to celebrate that from day to day; for we daily receive the benefit, and it is a subject that can never be exhausted. In the midst of praises, we must not forget to pray for the servants of God in distress.

Matthew Henry: 1Ch 16:7-36

We have here the thanksgiving psalm which David, by the Spirit, composed, and delivered to the chief musician, to be sung upon occasion of the public entry the ark made into the tent prepared for it. Some think he appointed this hymn to be daily used in the temple service, as duly as the day came; whatever other psalms they sung, they must not omit this. David had penned many psalms before this, some in the time of his trouble by Saul. This was composed before, but was now first delivered into the hand of Asaph, for the use of the church. It is gathered out of several psalms (from the beginning to 1Ch 16:23 is taken from Psa 105:1, etc.; and then 1Ch 16:23 is the whole 96th psalm, with little variation; 1Ch 16:34 is taken from Psa 136:1 and divers others; and then the last two verses are taken from the close of Ps. 106), which some think warrants us to do likewise, and make up hymns out of David's psalms, a part of one and a part of another put together so as may be most proper to express and excite the devotion of Christians. These psalms will be best expounded in their proper places (if the Lord will); here we take them as they are put together, with a design to thank the Lord (1Ch 16:7), a great duty, to which we need to be excited and in which we need to be assisted. 1. Let God be glorified in our praises; let his honour be the centre in which all the lines meet. Let us glorify him by our thanksgivings ( Give thanks to the Lord ), by our prayers ( Call on his name, 1Ch 16:8), by our songs ( Sing psalms unto him ), by our discourse - Talk of all his wondrous works, 1Ch 16:9. Let us glorify him as a great God, and greatly to be praised (1Ch 16:25), as supreme God (above all gods), as sole God, for all others are idols, 1Ch 16:26. Let us glorify him as most bright and blessed in himself ( Glory and honour are in his presence, 1Ch 16:27), as creator ( The Lord made the heavens ), as the ruler of the whole creation ( His judgments are in all the earth, 1Ch 16:14), and as ours - He is the Lord our God. Thus must we give unto the Lord the glory due to his name (1Ch 16:28, 1Ch 16:29), and own it, and much more, his due. 2. Let other be edified and instructed: Make known his deeds among the people (1Ch 16:8), declare his glory among the heathen (1Ch 16:24), that those who are strangers to him may be led into acquaintance with him, allegiance to him, and the adoration of him. Thus must we serve the interests of his kingdom among men, that all the earth may fear before him, 1Ch 16:30. 3. Let us be ourselves encouraged to triumph and trust in God. Those that give glory to God's name are allowed to glory in it (1Ch 16:10), to value themselves upon their relation to God and venture themselves upon his promise to them. Let the heart of those rejoice that seek the Lord, much more of those that have found him. Seek him, and his strength, and his face: that is, seek him by the ark of his strength, in which he manifests himself. 4. Let the everlasting covenant be the great matter of our joy and praise (1Ch 16:15): Be mindful of his covenant. In the parallel place it is, He will be ever mindful of it, Psa 105:8. Seeing God never will forget it, we never must. The covenant is said to be commanded, because God has obliged us to obey the conditions of it, and because he has both authority to make the promise and ability to make it good. This covenant was ancient, yet never to be forgotten. It was made with Abraham, Isaac, and Jacob, who were long since dead (1Ch 16:16-18), yet still sure to the spiritual seed, and the promises of it pleadable. 5. Let God's former mercies to his people of old, to our ancestors and our predecessors in profession, be commemorated by us now with thankfulness to his praise. Let it be remembered how God protected the patriarchs in their unsettled condition. When they came strangers to Canaan and were sojourners in it, when they were few and might easily have been swallowed up, when they were continually upon the remove and so exposed, when there were many that bore them ill-will and sought to do them mischief, yet no man was suffered to do them wrong - not the Canaanites, Philistines, Egyptians. Kings were reproved and plagued for their sakes. Pharaoh was so, and Abimelech. They were the anointed of the Lord, sanctified by his grace, sanctified by his glory, and had received the unction of the Spirit. They were his prophets, instructed in the things of God themselves and commissioned to instruct others (and prophets are said to be anointed, 1Ki 19:16; Isa 61:1); therefore, if any touch them, they touch the apple of God's eye; if any harm them, it is at their peril, 1Ch 16:19-22. 6. Let the great salvation of the Lord be especially the subject of our praises (1Ch 16:23): Show forth from day to day his salvation, that is (says bishop Patrick), his promised salvation by Christ. We have reason to celebrate that from day to day; for we daily receive the benefits of it, and it is a subject that can never be exhausted. 7. Let God be praised by a due and constant attendance upon him in the ordinances he has appointed: Bring an offering, then the fruit of the ground, now the fruit of the lips, of the heart (Heb 13:15), and worship him in the beauty of holiness, in the holy places and in a holy manner, 1Ch 16:29. Holiness is the beauty of the Lord, the beauty of all sanctified souls and all religious performances. 8. Let God's universal monarchy be the fear and joy of all people. Let us reverence it: Fear before him, all the earth. And let us rejoice in it: Let the heavens be glad and rejoice, because the Lord reigns, and by his providence establishes the world, so that, though it be moved, it cannot be removed, nor the measures broken which Infinite Wisdom has taken in the government of it, 1Ch 16:30, 1Ch 16:31. 9. Let the prospect of the judgment to come inspire us with an awful pleasure, Let earth and sea, fields and woods, though in the great day of the Lord they will all be consumed, yet rejoice that he will come, doth come, to judge the earth, 1Ch 16:32, 1Ch 16:33. 10. In the midst of our praises we must not forget to pray for the succour and relief of those saints and servants of God that are in distress (1Ch 16:35): Save us, gather us, deliver us from the heathen, those of us that are scattered and oppressed. When we are rejoicing in God's favours to us we must remember our afflicted brethren, and pray for their salvation and deliverance as our own. We are members one of another; and therefore when we mean, "Lord, save them, "it is not improper to say, "Lord, save us. " Lastly, Let us make God the Alpha and Omega of our praises. David begins with (1Ch 16:8), Give thanks to the Lord; he concludes (1Ch 16:36), Blessed be the Lord. And whereas in the place whence this doxology is taken (Psa 106:48) it is added, Let all the people say, Amen, Hallelujah, here we find they did according to that directory: All the people said, Amen, and praised the Lord. When the Levites had finished this psalm or prayer and praise, then, and not till then, the people that attended signified their consent and concurrence by saying, Amen, And so they praised the Lord, much affected no doubt with this newly instituted way of devotion, which had been hitherto used in the schools of the prophets only, 1Sa 10:5. And, if this way of praising God please the Lord better than an ox or a bullock that has horns and hoofs, the humble shall see it and be glad, Psa 69:31, Psa 69:32.

Keil-Delitzsch: 1Ch 16:8-36

This hymn forms a connected and uniform whole. Beginning with a summons to praise the Lord, and to seek His face (1Ch 16:8-11), the singer exhorts his people to remember the wondrous works of the Lord (1Ch 16:12-14), and the covenant which He made with the patriarchs to give them the land of Canaan (1Ch 16:15-18), and confirms his exhortation by pointing out how the Lord, in fulfilment of His promise, had mightily and gloriously defended the patriarchs (1Ch 16:19-22). But all the world also are to praise Him as the only true and almighty God (1Ch 16:23-27), and all peoples do homage to Him with sacrificial gifts (1Ch 16:28-30); and that His kingdom may be acknowledged among the heathen, even inanimate nature will rejoice at His coming to judgment (1Ch 16:31-33). In conclusion, we have again the summons to thankfulness,combined with a prayer that God would further vouchsafe salvation; and a doxology rounds off the whole (1Ch 16:34-36). When we consider the contents of the whole hymn, it is manifest that it contains nothing which would be at all inconsistent with the belief that it was composed by David for the above-mentioned religious service. There is nowhere any reference to the condition of the people in exile, nor yet to the circumstances after the exile. The subject of the praise to which Israel is summoned is the covenant which God made with Abraham, and the wonderful way in which the patriarchs were led. The summons to the heathen to acknowledge Jahve as alone God and King of the world, and to come before His presence with sacrificial offerings, together with the thought that Jahve will come to judge the earth, belong to the Messianic hopes. These had formed themselves upon the foundation of the promises given to the patriarchs, and the view they had of Jahve as Judge of the heathen, when He led His people out of Egypt,so early, that even in the song of Moses at the Red Sea (Ex. 15), and the song of the pious Hannah (1Sa 2:1-10), we meet with the first germs of them; and what we find in David and the prophets after him are only further development of these.

Yet all the later commentators, with the exception of Hitzig, die Psalmen , ii. S. ix.f., judge otherwise as to the origin of this festal hymn. Because the first half of it (1Ch 16:8-22) recurs in Psa 105:1-15, the second (1Ch 16:23-33) in Psa 96:1-13, and the conclusion (1Ch 16:34-36) in Ps.Psa 106:1, Psa 106:47-48, it is concluded that the author of the Chronicle compounded the hymn from these three psalms, in order to reproduce the festive songs which were heard after the ark had been brought in, in the same free way in which the speeches in Thucydides and Livy reproduce what was spoken at various times. Besides the later commentators, Aug. Koehler (in the Luth. Ztschr. 1867, S. 289ff.) and C. Ehrt ( Abfassungszeit und Abschluss des Psalters , Leipz. 1869, S. 41ff.) are of the same opinion. The possibility that our hymn may have arisen in this way cannot be denied; for such a supposition would be in so far consistent with the character of the Chronicle, as we find in it speeches which have not been reported verbatim by the hearers, but are given in substance or in freer outline by the author of our Chronicle, or, as is more probable, by the author of the original documents made use of by the chronicler. But this view can only be shown to be correct if it corresponds to the relation in which our hymn may be ascertained to stand to the three psalms just mentioned. Besides the face that its different sections are again met with scattered about in different psalms, the grounds for supposing that our hymn is not an original poem are mainly the want of connection in the transition from 1Ch 16:22 to v.23, and from 1Ch 16:33 to v.34; the fact that in v.35 we have a verse referring to the Babylonian exile borrowed from Ps 106; and that 1Ch 16:36 is even the doxology of the fourth book of Psalms, taken to be a component part of the psalm. These two latter grounds would be decisive, if the facts on which they rest were well authenticated. If. 1Ch 16:36 really contained only the doxology of the fourth book of Psalms-which, like the doxologies of the first, second, and third books (Ps. 41:14; Psa 72:18-19, and 89:53), was merely formally connected with the psalm, without being a component part of it-there could be no doubt that the author of the Chronicle had taken the conclusion of his hymn from our collection of psalms, as these doxologies only date from the originators of our collection. But this is not the state of the case. Psa 106:48 does, it is true, occupy in our Psalter the place of the doxology to the fourth book, but belonged, as Bertheau also acknowledges, originally to the psalm itself. For not only is it different in form from the doxologies of the first three books, not having the double ואמן אמן with which these books close, but it concludes with the simple הללוּ־יהּ אמן . If the ואמן אמן connected by ו is, in the Old Testament language, exclusively confined to these doxologies, which thus approach the language of the liturgical Beracha of the second temple, as Del. Ps . p. 15 rightly remarks, while in Num 5:22 and Neh 8:6 only אמן אמן without copulative w occurs, it is just this peculiarity of the liturgical Beracha which is wanting, both in the concluding verse of the 106th Psalm and in 1Ch 16:36 of our festal hymn. Moreover, the remainder of the verse in question - the last clause of it, "And let all the people say Amen, Halleluiah,"- does not suit the hypothesis that the verse is the doxology appended to the conclusion of the fourth book by the collector of the Psalms, since, as Hengstenberg in his commentary on the psalm rightly remarks, "it is inconceivable that the people should join in that which, as mere closing doxology of a book, would have no religious character;"and "the praise in the conclusion of the psalm beautifully coincides with its commencement, and the Halleluiah of the end is shown to be an original part of the psalm by its correspondence with the beginning."

(Note: Bertheau also rightly says: "If in Ps 72 (as also in Ps 89 and 91) the author of the doxology himself says Amen, while in Psa 106:48 the saying of the Amen is committed to the people, this difference can only arise from the face that Ps 106 originally concluded with the exhortation to say Amen."Hitzig speaks with still more decision, die Pss. (1865), ii. S. x.: "If (in Ps 106) Psa 106:47 is the conclusion, a proper ending is wanting; while Psa 106:48, on the contrary, places the psalm on a level with Ps 103-105; 107. Who can believe that the author himself, for the purpose of ending the fourth book with Psa 106:48, caused the psalm to extend to the Psa 106:48? In the Chronicle, the people whom the verse mentions are present from 1 Chron 15:3-16:2, while in the psalm no one can see how they should come in there. Whether the verse belong to the psalm or not, the turning to all the people, and the causing the people to say Amen, Amen, instead of the writer, has no parallel in the Psalms, and is explicable only on the supposition that it comes from the Chronicle. Afterwards a Diaskeuast might be satisfied to take the verse as the boundary-stone of a book.")

The last verse of our hymn does not therefore presuppose the existence of the collection of psalms, nor in 1Ch 16:35 is there any indubitable reference to the exilic time. The words, "Say, 'Save us, Thou God of our salvation; gather us together, and deliver us from among the heathen,' "do not presuppose that the people had been previously led away into the Chaldean exile, but only the dispersion of prisoners of war, led away captive into an enemy's land after a defeat. This usually occurred after each defeat of Israel by their enemies, and it was just such cases Solomon had in view in his prayer, 1Ki 8:46-50.

The decision as to the origin of this festal hymn, therefore, depends upon its internal characteristics, and the result of a comparison of the respective texts. The song in itself forms, as Hitz. l.c. S. 19 rightly judges, "a thoroughly coherent and organic whole. The worshippers of Jahve are to sing His praise in memory of His covenant which He made with their fathers, and because of which He protected them (1Ch 16:18-22). But all the world also are to praise Him, the only true God (1Ch 16:23-27); the peoples are to come before Him with gifts; yea, even inanimate nature is to pay the King and Judge its homage (1Ch 16:28-33). Israel - and with this the end returns to the beginning-is to thank Jahve, and invoke His help against the heathen (1Ch 16:34 and 1Ch 16:35)."This exposition of the symmetrical disposition of the psalm is not rendered questionable by the objections raised by Koehler, l.c. ; nor can the recurrence of the individual parts of it in three different psalms of itself at all prove that in the Chronicle we have not the original form of the hymn. "There is nothing to hinder us from supposing that the author of Psa 96:1-13 may be the same as the author of Ps 105 and 106; but even another might be induced by example to appropriate the first half of 1Ch 16:8., as his predecessor had appropriated the second, and it would naturally occur to him to supply from his own resources the continuation which had been already taken away and made use of"(Hitz. l.c. ). A similar phenomenon is the recurrence of the second half of Psa 40:17. as an independent psalm, Psa 70:1-5. "But it is also readily seen,"continues Hitzig, "how easily the psalmist might separate the last three verses from each other (1Ch 16:34-36 of the Chronicle), and set them as a frame round Ps 106. 1Ch 16:34 is not less suitable in the Chronicle for the commencement of a paragraph than in Ps 107, which Psa 107:6 would admit of no continuation, but was the proper end. On the other hand, we can scarcely believe that the chronicler compiled his song first from Ps 105, then from Psa 96:1-13, and lastly from Ps 106, striking off from this latter only the beginning and the end."

Finally, if we compare the text of our hymn with the text of these psalms, the divergences are of such a sort that we cannot decide with certainty which of the two texts is the original. To pass over such critically indifferent variations as פּיהוּ , 1Ch 16:12, for פּיו , Psa 105:5; the omission of the nota acc. את , 1Ch 16:18, compared with Psa 105:10, and vice versa in Psa 96:3 and 1Ch 16:24; היּער עצי , 1Ch 16:33, instead of היּער כּל־עצי , Psa 96:12, - the chronicler has in יצחק , 1Ch 16:16, instead of ישׂחק , Psa 105:9, and יעלץ , 1Ch 16:32, instead of יעלז , Psa 96:12, the earlier and more primitive form; in תּרעוּ אל בּנביאי , 1Ch 16:22, instead of תּרעוּ אל לנביאי , Psa 105:15, a quite unusual construction; and in יום אל מיּום , 1Ch 16:23, the older form (cf. Num 30:15), instead of ליום מיּום , Psa 96:2, as in Est 3:7; while, on the other hand, instead of the unexampled phrase לעשׁקם אדם הנּיח , Psa 105:14, there stands in the Chronicle the usual phrase לאישׁ הנּיח , and שׂדי dna , in Psa 96:12 is the poetical form for the השּׂדה of 1Ch 16:32. More important are the wider divergences: not so much ישׂראל זרע , 1Ch 16:13, for אברהם זרע , Psa 105:6, in which latter case it is doubtful whether the עבדּו refers to the patriarchs or to the people, and consequently, as the parallelismus membrorum demands the latter references, ישׂראל is clearly the more correct and intelligible; but rather than the others, viz., זכרוּ , 1Ch 16:15, for זכר , Psa 105:8; since זכרוּ not only corresponds to the זכרוּ of 1Ch 16:11, but alto to the use made of the song for the purposes stated in the Chronicle; while, on the contrary, זכר of the psalm corresponds to the object of the psalm, viz., to exalt the covenant grace shown to the patriarchs. Connected with this also is the reading בּהיותכם , "when ye (sons of Jacob) were"(1Ch 16:19), instead of בּהיותם , Psa 105:12, "when they (the patriarchs) were,"since the narrative of what the Lord had done demanded בהיותם . Now the more likely the reference of the words to the patriarchs was to suggest itself, the more unlikely is the hypothesis of an alteration into בהיותכם ; and the text of the Chronicle being the more difficult, is consequently to be regarded as the earlier. Moreover, the divergences of 1Ch 16:23 to 33 of our hymn from Psa 96:1-13 are such as would result from its having been prepared for the above-mentioned solemn festival. The omission of the two strophes, "Sing unto Jahve a new song, sing unto Jahve, bless His name"( Psa 96:1 and Psa 96:2 ), in 1Ch 16:23 of the Chronicle might be accounted for by regarding that part of our hymn as an abridgment by the chronicler of the original song, when connecting it with the preceding praise of God, were it certain on other grounds that Psa 96:1-13 was the original; but if the chronicler's hymn be the original, we may just as well believe that this section was amplified when it was made into an independent psalm. A comparison of 1Ch 16:33 (Chron.) with the end of the 96th Psalm favours this last hypothesis, for in the Chronicle the repetition of בּא כּי is wanting, as well as the second hemistich of Psa 96:13. The whole of the 13th verse recurs, with a single בּא כּי , at the end of the 98th Psalm (Psa 98:9), and the thought is borrowed from the Davidic Psa 9:9. The strophes in the beginning of Psa 96:1-13, which are omitted from 1Ch 16:16, often recur. The phrase, "Sing unto Jahve a new song,"is met within Psa 33:3; Psa 98:1, and Psa 149:1, and חדשׁ שׁיר in Psa 40:4, a Davidic psalm. את־שׁמו בּרכוּ is also met with in Psa 100:4; and still more frequently את־יהוה בּרכוּ , in Psa 103:2, Psa 103:22; Psa 134:1, and elsewhere, even as early as Deborah's song, Jdg 5:2, Jdg 5:9; while ליהוה שׁירוּ occurs in the song of Moses, Exo 15:1. Since, then, the strophes of the 96th Psalm are only reminiscences of, and phrases which we find in, the oldest religious songs of the Israelites, it is clear that Psa 96:1-13 is not an original poem. It is rather the re-grouping of the well-known and current thoughts; and the fact that it is so, favours the belief that all which this psalm contains at the beginning and end, which the Chronicle does not contain, is merely an addition made by the poet who transformed this part of the chronicler's hymn into an independent psalm for liturgical purposes. This purpose clearly appears in such variations as בּמקדּשׁו ותפארת , Psa 96:6, instead of בּמקמו וחדוה , 1Ch 16:27, and לחצרותיו וּבאוּ , Psa 96:8, instead of לפניו וּבאוּ , 1Ch 16:29. Neither the word מקדּשׁ nor the mention of "courts"is suitable in a hymn sung at the consecration of the holy tent in Zion, for at that time the old national sanctuary with the altar in the court (the tabernacle) still stood in Gibeon.

Here, therefore, the text of the Chronicle corresponds to the circumstances of David's time, while the mention of מקדּשׁ and of courts in the psalm presupposes the existence of the temple with its courts as the sanctuary of the people of Israel. Now a post-exilic poet would scarcely have paid so much attention to this delicate distinction between times and circumstances as to alter, in the already existing psalms, out of which he compounded this festal hymn, the expressions which were not suitable to the Davidic time. Against this, the use of the unusual word חדוה drow lau , joy, which occurs elsewhere only in Neh 10:8, Neh 10:10, and in Chaldee in Ezr 6:18, is no valid objection, for the use of the verb חדה as early as Exo 18:9 and Job 3:6 shows that the word does not belong to the later Hebrew. The discrepancy also between 1Ch 16:30 and 1Ch 16:31 and Psa 96:9-11, namely, the omission in the Chronicle of the strophe בּמישׁרים עמּים ידין (Psa 96:10), and the placing of the clause מלך יהוה בגּוים _ ויאמרוּ after הארץ ותגל (1Ch 16:31, cf. Psa 96:10), does not really prove anything as to the priority of Psa 96:1-13. Hitzig, indeed, thinks that since by the omission of the one member the parallelism of the verses is disturbed, and a triple verse appears where all the others are double merely, and because by this alteration the clause,"Say among the people, Jahve is King,"has come into an apparently unsuitable position, between an exhortation to the heaven and earth to rejoice, and the roaring of the sea and its fulness, this clause must have been unsuitably placed by a copyist's error. But the transposition cannot be so explained; for not only is that one member of the verse misplaced, but also the אמרוּ of the psalm is altered into ויאמרוּ , and moreover, we get no explanation of the omission of the strophe וגו ידין . If we consider ויאמרוּ (with ו consecutive), "then will they say,"we see clearly that it corresponds to וגו ירנּנוּ אז in 1Ch 16:33; and in 1Ch 16:30 the recognition of Jahve's kingship over the peoples is represented as the issue and effect of the joyful exultation of the heaven and earth, just as in 1Ch 16:32 and 1Ch 16:33 the joyful shouting of the trees of the field before Jahve as He comes to judge the earth, is regarded as the result of the roaring of the sea and the gladness of the fields. The אמרוּ of the psalm, on the other hand, the summons to the Israelites to proclaim that Jahve is King among the peoples, is, after the call, "Let the whole earth tremble before Him,"a somewhat tame expression; and after it, again, we should not expect the much stronger וגו תּכּון אף . When we further consider that the clause which follows in the Chronicle, "He will judge the people in uprightness,"is a reminiscence of Psa 9:9, we must hold the text of the Chronicle to be here also the original, and the divergences in Psa 96:1-13 for alterations, which were occasioned by the changing of a part of our hymn into an independent psalm. Finally, there can be no doubt as to the priority of the chronicler's hymn in 1Ch 16:34-36. The author of the Chronicle did not require to borrow the liturgical formula וגו טוב כּי ליהוה הודוּ from Psa 106:1, for it occurs in as complete a form in Psa 97:1; Psa 118:1, Psa 118:29; Psa 136:1, and, not to mention 2Ch 5:13; 2Ch 7:3; 2Ch 20:21, is a current phrase with Jeremiah (Jer 33:11), and is without doubt an ancient liturgical form. 1Ch 16:35 and 1Ch 16:36, too, contain such divergences from Psa 106:47 and Psa 106:48, that it is in the highest degree improbable that they were borrowed from that psalm. Not only is the prayer וגו הושׁיענוּ introduced by אמרוּ , but also, instead of אלהינוּ יהוה of the psalm, we have ישׁענוּ אלהי ; and to וקבּצנוּ , והצּילנוּ is added, - a change which causes the words to lose the reference to the Chaldean exile contained in the text of the Psalms. The post-exilic author of the Chronicle would scarcely have obliterated this reference, and certainly would not have done so in such a delicate fashion, had he taken the verse from Ps 106. A much more probable supposition is, that the post-exilic author of the 106th Psalm appropriated the concluding verse of David's to him well-known hymn, and modified it to make it fit into his poem. Indubitable instances of such alterations are to be found in the conclusion, where the statement of the chronicler, that all the people said Amen and praised Jahve, is made to conform to the psalm, beginning as it does with Halleluiah, by altering ויּאמרוּ into ואמר , "and let them say,"and of ליהוה והלּל into הללוּ־יהּ .

On the whole, therefore, we must regard the opinion that David composed our psalm for the above-mentioned festival as by far the most probable. The psalm itself needs no further commentary; but compare Delitzsch on the parallel psalms and parts of psalms.

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 16:7-43

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

This hymn (vv. 8-36) was probably one of many that the people sang on this occasion. It expressed the hopes and thoughts of the Israelites assembled that the returned exiles needed to emulate. This thanksgiving song is a medley of several psalms (105:1-15; 96:1-13; 106:1, 47-48). It stresses that the intended result of Israel's worship was the salvation of the nations so that they, too, might come and worship Yahweh (cf. Exod. 19:5-6; Isa. 42:6; Zech. 2:10-11).

The hymn began with a call to worship that embraced the nations (vv. 8-13; cf. Isa. 12:4). Then the people extolled God's greatness and glory (vv. 14-22). They stressed God's unmerited favor toward Israel's patriarchs in this section. Another call to worship (vv. 23-24) led to another section of praise that emphasizes Yahweh's superiority over the nations' gods (vv. 25-26) and His creative power (vv. 27-30). The final part of the hymn called on all people to turn to Yahweh in trust and obedience in view of His coming to judge and save (vv. 31-36). Throughout this hymn the emphasis rests on God's deeds, God's words, God's greatness, and God's worth.

David let the sanctuary remain at Gibeon and provided for worship and sacrifice to continue there (vv. 39-40). He appointed Zadok as the priest in charge of that tabernacle. Throughout Israel's history the ark was a symbol of God's grace and the altar was a symbol of human response to that grace. Normally they were together, but in Saul's day they were separate.⁵⁵ The ark was in Philistia, Bethshemesh, or Kiriath-jearim, and the tabernacle was at Shiloh or Gibeon.

Chapters 13-16 help us focus on the presence of God as what is essential rather than on ritual that, though important, is only a means to an end. Worship is appropriate in view of who God is, but for worship to be acceptable God's people must worship Him as He has prescribed. Furthermore worship must be God-centered rather than man-centered.

Guzik: 1Ch 16:1-43

1 Chronicles 16 - David's Psalm of Thanks

A. The ark is brought into the prepared tent.

1. (1-3) David gives the assembly a feast.

So they brought the ark of God, and set it in the midst of the tabernacle that David had erected for it. Then they offered burnt offerings and peace offerings before God. And when David had finished offering the burnt offerings and the peace offerings, he blessed the people in the name of the LORD. Then he distributed to everyone of Israel, both man and woman, to everyone a loaf of bread, a piece of meat, and a cake of raisins.

a. They brought the ark of God, and set it in the midst of the tabernacle: After many years - since the ark was lost in battle - the ark is returned to the center of Israel's national consciousness. The emblem of God's presence and glory was set at its proper place in Israel.

b. When David had finished offering burnt offerings and peace offerings: The burnt offerings spoke of consecration. The peace offerings spoke of fellowship. This was a day of great consecration and fellowship with God. It was also a great barbeque and meal for all the people.

i. These sacrifices were an important part of the ceremony, neglected in the first attempt to bring the ark of the covenant to Jerusalem. "These pointed them to Christ, freeing them from their sins, both from the crime and from the curse; these taught them thankfulness for Christ, and all benefits in and by him." (Trapp)

ii. "The second item of food (known only here and in 2 Samuel 6:19) was either a cake of dates or a 'portion of meat' (REB, NEB, NSRV; cf. GNB, AV) - if the latter is correct, it was an especially generous act since meat rarely appeared on domestic menus in ancient Israel." (Selman)

iii. "Most flesh from the peace offerings was eaten by the people themselves, sitting down, as it were, as guests of God's table, in a meal celebrating the restoration of their peace with him." (Payne)

2. (4-6) Worship leaders are appointed to lead the congregation.

And he appointed some of the Levites to minister before the ark of the LORD, to commemorate, to thank, and to praise the LORD God of Israel: Asaph the chief, and next to him Zechariah, then Jeiel, Shemiramoth, Jehiel, Mattithiah, Eliab, Benaiah, and Obed-Edom: Jeiel with stringed instruments and harps, but Asaph made music with cymbals; Benaiah and Jahaziel the priests regularly blew the trumpets before the ark of the covenant of God.

a. And he appointed some of the Levites to minister before the ark: At the end of this spectacular day of celebration, David established an enduring institution of worship and commemoration at the ark of the covenant. It wasn't to be a one-day high, but an ongoing ministry unto God.

i. "David's appointment then of Levites to minister in music and praise to God marks a significant advance in the history of Israel's worship. His previous arrangements for music had been devised for just one occasion; but now a continuing service is envisioned." (Payne)

b. He appointed some of the Levites . . . to commemorate: In the Levitical appointments for that day and beyond, David selected some Levites to focus on commemorating what great things God had done. Simply remembering God's great works is an important and often neglected part of the Christian life. Spurgeon (in his sermon The Recorders) noted several ways that we can help ourselves remember the great things of God:

· Make an actual record of what God has done, keeping a written journal.

· Be sure to praise God thoroughly at the time you receive His goodness.

· Set apart time for meditation on the good things God has done.

· Talk about His mercy often to other people.

· Use everything around you as reminders to the goodness of God.

c. Asaph the chief: This indicates that David though the Levites had appointed Heman as the leader of worship (1 Chronicles 15:17), at this time David elevated Asaph to this position.

i. "No reason is given, though Asaph did represent the senior Levitcal clan of Gershon (1 Chronicles 6:39-43). Personal ability may also have been a contributing factor, for Asaph and his descendants are listed as composers for twelve of the inspired Old Testament psalms." (Payne)

B. David's song of thanksgiving.

1. (7) The psalm written for the special occasion.

On that day David first delivered this psalm into the hand of Asaph and his brethren, to thank the LORD:

a. David first delivered this psalm: David was known as sweet psalmist of Israel (2 Samuel 23:1), and he specially wrote the following psalm to thank the LORD on the day the ark of the covenant was brough to Jerusalem.

i. "The Psalm is found in the Book of Psalms; its first movement (8-22) in Psalm 105:1-15; its second movement (23-33) in Psalm 96:1b-13a; its third movement (34-36) consisting of a quotation of the opening and closing sentences of Psalm 106:1-47 and 48." (Morgan)

ii. "All three of the canonical psalms that he quoted are anonymous, 'orphan psalms' (without title) in the Old Testament Psalter; but on the basis of the king's use of them here, they should indeed be classed as his." (Payne)

2. (8-13) The call to praise.

Oh, give thanks to the LORD!

Call upon His name;

Make known His deeds among the peoples!

Sing to Him, sing psalms to Him;

Talk of all His wondrous works!

Glory in His holy name;

Let the hearts of those rejoice who seek the LORD!

Seek the LORD and His strength;

Seek His face evermore!

Remember His marvelous works which He has done,

His wonders, and the judgments of His mouth,

O seed of Israel His servant,

You children of Jacob, His chosen ones!

a. Oh, give thanks to the LORD! Like many psalms, this one begins with a call to praise, viritually in the form of a commandment. Yet the psalm breathes with too much excitement for this to be a true command; it is an exhortation to the community of God's people to join in praise to their God.

i. "All the good that we enjoy comes from God. Recollect that! Alas, most men forget it. Rowland Hill used to say that worldlings were like the hogs under the oak, which eat the acorns, but never think of the oak from which they fell, nor lift up their heads to grunt out a thanksgiving. Yes, so it is. They munch the gift and murmur at the giver." (Spurgeon)

b. Give thanks . . . call upon . . . make known . . . sing . . . talk . . . glory . . . seek . . . remember: In a few verses, David lists a remarkable number of ways (at least eight) one can praise and glorify God. Some of them speak directly to God (such as sing psalms to Him), some speak to others about God's greatness (make know His deeds among the peoples), and some are a conversation with one's self (remember His marvelous works).

i. Meyer on talk of all His wondrous works: "We do not talk sufficiently about God. Why it is so may not be easy to explain; but there seems to be too great reticence among Christian people about the best things. . . . We talk about sermons, details of worship and church organization, or the latest phase of Scripture criticism; we discuss men, methods, and churches; but our talk in the home, and in the gatherings of Christians for social purposes, is too seldom about the wonderful works of God. Better to speak less, and to talk more of Him."

ii. "If we talked more of God's wondrous works, we should be free from talking of other people's works. It is easy to criticise those we could not rival, and carp at those we could not emulate. He who could not carve a statue, or make a single stroke of the chisel correctly, affects to point out where the handicraft of the greatest sculptor might have been improved. It is a poor, pitiful occupation, that of picking holes in other people's coats, and yet some people seem so pleased when they can perceive a fault, that they roll it under their tongue as a sweet morsel." (Spurgeon)

iii. "There is no gifted tongue requisite, there are no powers of eloquence invoked; neither laws of rhetoric nor rules of grammar are pronounced indispensable in the simple talk that my text inculcates, 'Talk ye of all his wondrous works.' I beg your pardon when you say you cannot do this. You cannot because you will not." (Spurgeon)

c. O seed of Israel . . . His chosen ones: This call to praise is directed to the people of God. As will be noted later in the psalm, all creation has a responsibility to praise its Creator; but this is the special responsibility of God's people.

3. (14-19) Remembering God's covenant with His people.

He is the LORD our God;

His judgments are in all the earth.

Remember His covenant forever,

The word which He commanded, for a thousand generations,

The covenant which He made with Abraham,

And His oath to Isaac,

And confirmed it to Jacob for a statute,

To Israel for an everlasting covenant,

Saying, "To you I will give the land of Canaan

As the allotment of your inheritance,"

When you were few in number,

Indeed very few, and strangers in it.

a. His judgments are in all the earth: David will soon begin to sing about the special relationship between the LORD and His covenant people. Yet he prefaced those ideas with the thought that God is the Lord of all the earth. His authority is not limited to His covenant people.

b. Remember His covenant forever: God wanted His people to never forget the covenant He made with them. God's dealing with man through history has been based on the idea of covenant.

· God made a covenant with Abraham regarding a land, a nation, and a particular messianic blessing (Genesis 12:1-3).

· God made a covenant with Israel as a nation, regarding a law, sacrifice, and choice of blessing or cursing (Exodus 19:5-8).

· God made a covenant with David regarding the specific lineage of the Messiah (2 Samuel 7).

· God made a covenant with all who would believe on His Son, the New Covenant through Jesus Christ (Luke 22:20).

i. It was entirely appropriate that this psalm focuses on the idea of His covenant, because it was written for the arrival of the ark of the covenant into the place David prepared for it in Jerusalem.

ii. "In the restoration of the Ark after a period of neglect, the people found a sure token of that mercy." (Morgan)

c. To you I will give the land of Canaan: David here highlighted the promise of land that God made to Abraham as part of His covenant with the patriarch (Genesis 12:1 and 13:14-17). The land belonged to the descendents of Abraham, Isaac, and Jacob through this covenant.

i. In this we see that this portion of the psalm is largely meant for teaching. This stanza was not primarily intended as a declaration of praise to God, but as informing the worship of God's people.

4. (20-22) God's protection upon His people.

When they went from one nation to another,

And from one kingdom to another people,

He permitted no man to do them wrong;

Yes, He rebuked kings for their sakes,

Saying, "Do not touch My anointed ones,

And do My prophets no harm."

a. When they went from one nation to another: In the story of the arrival of the ark of the covenant recorded in 2 Samuel, this psalm of David is not included. Here we see why the Chronicler - writing shortly after the Babylonian exile - was anxious to include it. This line of David's psalm praises God for His providential protection of His people when they were out of the Promised Land.

b. He permitted no man to do them wrong: One might say that this was inaccurate - after all, the oppressive Pharaohs seemed to do much wrong to Israel. Yet, in the longer view of seeing God's good work even through such painful times, David can truthfully say "He permitted no man to do them wrong."

c. Do not touch My anointed ones, and do My prophets no harm: This seems to refer to God's people as a whole instead of particular anointed individuals or individual prophets.

5. (23-30) The command to praise the LORD.

Sing to the LORD, all the earth;

Proclaim the good news of His salvation from day to day.

Declare His glory among the nations,

His wonders among all peoples.

For the LORD is great and greatly to be praised;

He is also to be feared above all gods.

For all the gods of the peoples are idols,

But the LORD made the heavens.

Honor and majesty are before Him;

Strength and gladness are in His place.

Give to the LORD, O families of the peoples,

Give to the LORD glory and strength.

Give to the LORD the glory due His name;

Bring an offering, and come before Him.

Oh, worship the LORD in the beauty of holiness!

Tremble before Him, all the earth.

The world also is firmly established,

It shall not be moved.

a. Sing to the LORD, all the earth: God's covenant people have a special responsibility to praise Him, but all the earth should also proclaim the good news of His salvation day to day.

i. It is only good news when it is His salvation. My salvation isn't enough to save me. I need His salvation to save me. This is something worth proclaiming.

ii. "There is not one of us but has cause for song, and certainly not one saint but ought specially to praise the name of the Lord." (Spurgeon)

b. Declare His glory among the nations: David is back to a particular address to the people of God, imploring them to tell everyone of the greatness of God, and His superiority above all gods.

i. The reason for His superiority is simple: all the gods of the peoples are idols, but the LORD made the heavens. The covenant God of Israel is real and is the Creator of all things, in contrast to the mere statues of the nations.

c. Give to the LORD glory and strength: This is not in the sense of giving something to God that He does not already have. It is in the sense of crediting to God what He actually does possess, but what man is often blind to.

d. Worship the LORD in the beauty of holiness! God's holiness - His "set-apart-ness" - has a wonderful and distinct beauty about it. It is beautiful that God is God and not man; that He is more than the greatest man or a super-man. His holy love, grace, justice, and majesty are beautiful.

6. (31-33) Creation praises God.

Let the heavens rejoice, and let the earth be glad;

And let them say among the nations, "The LORD reigns."

Let the sea roar, and all its fullness;

Let the field rejoice, and all that is in it.

Then the trees of the woods shall rejoice before the LORD,

For He is coming to judge the earth.

a. Let the heavens rejoice, and let the earth be glad: David knew that creation itself praised God. He knew that the beauty and power and skill and majesty of creation was itself a testimony of praise to its Creator.

b. Let them say among the nations: Israel had the word of God to tell them of God's reign and His coming judgment. The nations have the testimony of creation to tell them what they should know about God (Romans 1:19-23).

c. The LORD reigns: The creation itself tells us of a God of infinite wisdom, power, and order; it logically deduces that this God reigns and will judge the earth, understanding that His order and power and wisdom are expressed morally as well as materially.

i. Payne on for He is coming to judge the earth: "While earlier messianic prophecies had foretold our Lord's universal, millennial reign (Genesis 49:10; Numbers 24:17; 1 Samuel 2:10), these words - 'he comes' - may be the first in all of written Scripture (Job 19:25 may well have been spoken earlier) to set forth the doctrine of the glorious second coming of Jesus Christ."

7. (34-36) Conclusion: Celebrating God's faithfulness to His people.

Oh, give thanks to the LORD, for He is good!

For His mercy endures forever.

And say, "Save us, O God of our salvation;

Gather us together, and deliver us from the Gentiles,

To give thanks to Your holy name,

To triumph in Your praise."

Blessed be the LORD God of Israel

From everlasting to everlasting!

And all the people said, "Amen!" and praised the LORD.

a. Gather us together, and deliver us from the Gentiles: This is yet another demonstration of why the Chronicler chose to include this psalm of David in the account of the ark's coming into Jerusalem. These ancient words of David would have special relevance to the returned exiles. They would not only have confidence in God's ability to gather and deliver, but they would also be motivated to give thanks and to triumph in Your praise.

i. "The words . . . do not presuppose that the people had been previously led away into the Chaldean exile, but only the dispersion of prisoners of war, led away captive into an enemy's land after a defeat. . . . It was just such cases Solomon had in view in his prayer, 1 Kings 8:46-50." (Payne citing Keil)

b. And all the people said, "Amen!" and praised the LORD: This reminds us that David's psalm was not sung as a solo. The hearts - and perhaps the voices - of the people were in complete agreement with him through the psalm.

8. (37-43) Postscript: Maintaining the worship of God.

So he left Asaph and his brothers there before the ark of the covenant of the LORD to minister before the ark regularly, as every day's work required; and Obed-Edom with his sixty-eight brethren, including Obed-Edom the son of Jeduthun, and Hosah, to be gatekeepers; and Zadok the priest and his brethren the priests, before the tabernacle of the LORD at the high place that was at Gibeon, to offer burnt offerings to the LORD on the altar of burnt offering regularly morning and evening, and to do according to all that is written in the Law of the LORD which He commanded Israel; and with them Heman and Jeduthun and the rest who were chosen, who were designated by name, to give thanks to the LORD, because His mercy endures forever; and with them Heman and Jeduthun, to sound aloud with trumpets and cymbals and the musical instruments of God. Now the sons of Jeduthun were gatekeepers. Then all the people departed, every man to his house; and David returned to bless his house.

a. So he left Asaph and his brothers there before the ark of the covenant: This emphasizes the point made previously in 1 Chronicles 16:4-6, that David deliberately planned for this to be more than a one day spectacular. He instituted ongoing service and worship before the ark of the covenant at its new resting place in Jerusalem.

b. Before the tabernacle of the LORD at the high place that was at Gibeon, to offer burnt offerings to the LORD: This reminds us that the center of sacrifice was still at the tabernacle's altar at Gibeon.

i. "For the time being, Israel's worship activities and personnel were to be divided between the ark at Jerusalem and the tended altar at Gibeon." (Selman)

ii. "How long the service at Gibeon was continued we cannot tell; the principle functions were no doubt performed at Jerusalem." (Clarke)

© 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 16 (Chapter Introduction)

Overview

1Ch 16:1, David’s festival sacrifice; 1Ch 16:4, He orders a choir to sing thanksgiving; 1Ch 16:7, The psalm of thanksgiving; 1Ch 16:37, He appoints ministers, porters, priests, and musicians, to attend continually on the ark.

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 16 (Chapter Introduction)

CHRONICLES CHAPTER 16

David’ s festival sacrifice and alms. The psalm of thanksgiving sung by a choir, and the people said, Amen, 1Ch 16:1-36 . Ministers, porters, priests, and musicians appointed to attend the ark continually, 1Ch 16:37-43 .

Of these three first verses, See Poole "2Sa 6:17" , &c.

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 16 (Chapter Introduction)

(1Ch 16:1-6) The solemnity with which the ark was fixed.

(v. 7-36) David's psalm of praise.

(1Ch 16:37-43) Setting in order the worship of God.

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 16 (Chapter Introduction)

This chapter concludes that great affair of the settlement of the ark in the royal city, and with it the settlement of the public worship of God during the reign of David. Here is, I. The solemnity with which the ark was fixed (1Ch 16:1-6). II. The psalm David gave to be sung on this occasion (v. 7-36). III. The settling of the stated public worship of God in order thenceforward (1Ch 16:37-43).

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 16 (Chapter Introduction)

INTRODUCTION TO 1 CHRONICLES 16

This chapter relates that David offered sacrifices when the ark was brought into his city, 1Ch 16:1 who were the singers he appointed to sing before it continually, 1Ch 16:4 and the song he that day composed and delivered to them to sing, 1Ch 16:7 and that he appointed not only proper persons to minister before the ark, but also before the tabernacle at Gibeon, 1Ch 16:37.