Text -- 1 Chronicles 17:16-27 (NET)

David Praises God

17:16 David went in, sat before the Lord, and said: “Who am I, O Lord God, and what is my family, that you should have brought me to this point? 17:17 And you did not stop there, O God! You have also spoken about the future of your servant’s family. You have revealed to me what men long to know, O Lord God. 17:18 What more can David say to you? You have honored your servant; you have given your servant special recognition. 17:19 O Lord, for the sake of your servant and according to your will, you have done this great thing in order to reveal your greatness. 17:20 O Lord, there is none like you; there is no God besides you! What we heard is true! 17:21 And who is like your people, Israel, a unique nation in the earth? Their God went to claim a nation for himself! You made a name for yourself by doing great and awesome deeds when you drove out nations before your people whom you had delivered from the Egyptian empire and its gods. 17:22 You made Israel your very own nation for all time. You, O Lord, became their God. 17:23 So now, O Lord, may the promise you made about your servant and his family become a permanent reality! Do as you promised, 17:24 so it may become a reality and you may gain lasting fame, as people say, ‘The Lord who commands armies is the God of Israel.’ David’s dynasty will be established before you, 17:25 for you, my God, have revealed to your servant that you will build a dynasty for him. That is why your servant has had the courage to pray to you. 17:26 Now, O Lord, you are the true God; you have made this good promise to your servant. 17:27 Now you are willing to bless your servant’s dynasty so that it may stand permanently before you, for you, O Lord, have blessed it and it will be blessed from now on into the future.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Ch 17:16

_We have here David's solemn address to God, in answer to his gracious message. How humbly does he here abase himself, and acknowledge his own unworthiness! How highly does he advance the name of God, and admire his condescending favour? With what devout affections does he magnify the God of Israel: with what assurance build upon the promise! What an example is this of believing, fervent prayer! The Lord enable us all thus to seek him!

Wesley: 1Ch 17:18

The honour God puts upon his servants, by taking them into covenant and communion with himself, is so great, that they need not, they cannot desire to be more highly honoured.

Wesley: 1Ch 17:19

In 2Sa 7:21, it is, for thy words sake, for the sake of thy promise made to thy servant.

Wesley: 1Ch 17:24

He is really to his people that which he hath styled himself, their God, having taken such care of them, and shewed such mercy and truth to them, as fully answered that title.

Wesley: 1Ch 17:27

David's prayer concludes, as God's promise did, 1Ch 17:14, with that which is for ever. God's word looks at things eternal. And so should our desires and hopes.

JFB: 1Ch 17:16

(See on 2Sa 7:18).

Clarke: 1Ch 17:16

And what is mine house, that thou hast brought me hitherto? - I am not of any regal family, and have no natural right to the throne.

Clarke: 1Ch 17:25

Hath found in his heart to pray - The Targum expresses a full sense: "Therefore thy servant hath found an opening of mouth, that he might pray before Thee.

Clarke: 1Ch 17:27

For thou blessest, O Lord - "Thou beginnest to bless the house of thy servant, therefore it shall be blessed for ever."- T

The reader is requested to refer to 2 Samuel 7 (note), and the notes there for many particulars that belong to the parallel places here, and which it should answer no good purpose to repeat in this place.

TSK: 1Ch 17:16

sat before : 2Sa 7:18; 2Ki 19:14

Who am I : Gen 32:10; Psa 144:3; Eph 3:8

what is : Jdg 6:15; 1Sa 9:21

that thou hast : Gen 48:15, Gen 48:16; 1Sa 7:12; Act 26:22; 2Co 1:10

TSK: 1Ch 17:17

a small thing : 1Ch 17:7, 1Ch 17:8; 2Sa 7:19, 2Sa 12:8; 2Ki 3:18; Isa 49:6

thou hast : 1Ch 17:11-15; Eph 3:20

hast regarded : 1Ch 17:8; 1Ki 3:13; Psa 78:70-72, 89:19-37; Phi 2:8-11

TSK: 1Ch 17:18

the honour : 1Sa 2:30; 2Sa 7:20-24

thou knowest : 1Sa 16:7; Psa 139:1; Joh 21:17; Rev 2:23

TSK: 1Ch 17:19

thy servant’ s : Isa 37:35, Isa 42:1, Isa 49:3, Isa 49:5, Isa 49:6; Dan 9:17

according : Mat 11:26; Eph 1:9-11, Eph 3:11

great things : Heb. greatness, 1Ch 29:11, 1Ch 29:12; Psa 111:3, Psa 111:6

TSK: 1Ch 17:20

none : Exo 15:11, Exo 18:11; Deu 3:24, Deu 33:26; Psa 86:8, Psa 89:6, Psa 89:8; Isa 40:18, Isa 40:25; Jer 10:6, Jer 10:7; Eph 3:20

beside thee : Deu 4:35, Deu 4:39; 1Sa 2:2; Isa 43:10, Isa 44:6, Isa 45:5, Isa 45:22

according : Psa 44:1, Psa 78:3, Psa 78:4; Isa 63:12

TSK: 1Ch 17:21

what one : Deu 4:7, Deu 4:32-34, Deu 33:26-29; Psa 147:20

redeem : Exo 3:7, Exo 3:8, Exo 19:4-6; Deu 15:15; Psa 77:15, Psa 107:2, Psa 111:9; Isa 63:9; Tit 2:14

make thee : Neh 9:10; Isa 48:9, Isa 63:12; Eze 20:9, Eze 20:10

greatness : Deu 4:34; Psa 65:5, Psa 66:3-7, Psa 114:3-8; Isa 64:3

by driving : Deu 7:1, Deu 7:2; Jos 10:42, Jos 21:43-45, Jos 24:11, Jos 24:12; Psa 44:2, Psa 44:3

TSK: 1Ch 17:22

thy people : Gen 17:7; Exo 19:5, Exo 19:6; Deu 7:6-8, Deu 26:18, Deu 26:19; 1Sa 12:22; Jer 31:31-34; Zec 13:9; Rom 9:4-6, Rom 9:25, Rom 9:26, Rom 11:1, Rom 11:2-12; 1Pe 2:9

TSK: 1Ch 17:23

let the thing : Gen 32:12; 2Sa 7:25-29; Psa 119:49; Jer 11:5; Luk 1:38

TSK: 1Ch 17:24

that thy name : 2Ch 6:33; Psa 21:13, Psa 72:19; Mat 6:9, Mat 6:13; Joh 12:28, Joh 17:1; Phi 2:11; 1Pe 4:11

a God : Jer 31:1; Heb 8:10, Heb 11:16; Rev 21:3

and let : Psa 90:17

TSK: 1Ch 17:25

told thy servant : Heb. revealed the ear of thy servant, 1Sa 9:15

that thou : 1Ch 17:10

found : Psa 10:17; Eze 36:37; 1Jo 5:14, 1Jo 5:15

TSK: 1Ch 17:26

thou art God : Exo 34:6, Exo 34:7; Tit 1:2; Heb 6:18

TSK: 1Ch 17:27

let it please : or, it hath pleased

blessest : Gen 27:33; Psa 72:17; Rom 11:29; Eph 1:3

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Ch 17:17

Hast regarded me ... - i. e., "Thou hast elevated me above other men, by making my kingdom perpetual, regarding me as if I were a man of high degree."Compare the 2Sa 7:19 note.

Barnes: 1Ch 17:18

For the honor of thy servant - i. e., "for the honor which Thou hast done for Thy servant."The Septuagint omits "Thy servant,"and renders it: "What can David say more to Thee to glorify Thee? For Thou knowest,"etc.

Barnes: 1Ch 17:24

Some prefer, "And let Thy name be established and magnified forever:"i. e., "Let not only Thy promise stand firm, but let Thy Name also stand firm (continue to be held in honor) and be magnified,"etc.

Barnes: 1Ch 17:27

The marginal rendering is preferable.

Poole: 1Ch 17:16

Sat before the Lord which may note either his gesture, or his continuance there till he had finished this following prayer.

Poole: 1Ch 17:17

i.e. Thou hast treated me as if I had been born the son of a great monarch, and not a poor shepherd, as indeed I was, O Lord God. Otherwise thus, Thou hast regarded or respected me as the type or figure, or according to the rank or order of that excellent man, or man of high degree , who is also the Lord God , i.e. of the Messiah, who is God-man, i.e. Thou hast given to me and my house an everlasting kingdom, which is the peculiar privilege of that great person the Messiah, Dan 2:44 7:13,14 .

Poole: 1Ch 17:19

For thy servant’ s sake in 2Sa 7:21 , it is, for thy word’ s sake , i.e. for the sake of thy word and promise made to thy servant; as that phrase, for David’ s sake, is oft thus understood, for God’ s covenant’ s sake made with David.

Poole: 1Ch 17:24

Or, The Lord of hosts, the God of Israel, is a God to Israel , i.e. he is really to his people that which he hath styled himself, their God, having taken such care of them, and showed such mercy and truth to them, as did fully answer that title.

Haydock: 1Ch 17:17

Men. Who was ever more favoured by God than David? Hebrew, "Thou hast regarded me according to the estate of a man of high degree." (Protestants) (Haydock)

Haydock: 1Ch 17:18

Known him. Treating him with love and tenderness, as a friend. How can David sufficiently testify his gratitude?

Haydock: 1Ch 17:21

Himself. Hebrew adds, "and to make thee a name."

Haydock: 1Ch 17:27

Begun. Hebrew, "be pleased, (Haydock) or thou hast had the goodness to bless." Syriac, "I pray thee bless."

Gill: 1Ch 17:1-27

See Chapter Introduction

Commentary -- Verse Notes / Footnotes

NET Notes: 1Ch 17:16

¹ tn Heb “house.”

NET Notes: 1Ch 17:17

¹ tn Heb “and this was small in your eyes, O God, so you spoke concerning the house of your servant for a distance.”

² tn The translation “You have revealed to me what men long to know” is very tentative; the meaning of the Hebrew text is unclear. The text appears to read literally, “and you see me like the searching of man, that which is upward,” which is nonsensical. The translation above assumes the following: (1) The Qal verb translated “you see me” is repointed as a Hiphil, “you showed me,” (2) תּוֹר (tor) is understood in the sense of “searching, exploring,” and (3) הַמַּעֲלָה (hamma’alah) is taken in a temporal sense of “that which lies beyond.” Thus one could translate, “you have shown me what men search for, what lies beyond.”

NET Notes: 1Ch 17:18

¹ tn The word “say” is supplied in the translation for clarification.

² tn Heb “for honoring your servant, and you, your servant, know.”

NET Notes: 1Ch 17:19

¹ tn Heb “heart.”

² tn Heb “to make known all the great deeds.”

NET Notes: 1Ch 17:20

¹ tn The Hebrew text reads literally, “in all which we heard with our ears,” but בְּכֹל (bÿkhol, “in all”) should probably be emended to כְּכֹל (kÿkhol, “according to all”).

NET Notes: 1Ch 17:21

¹ tn Heb “a nation, one.”

² tn Heb “whose God,” or “because God.” In the Hebrew text this clause is subordinated to what precedes. The clauses are separated in the translation for stylistic reasons.

³ tn Heb “redeem” or “deliver.”

⁴ tn Heb “to make for yourself a name [with] great and awesome [deeds].”

⁵ tn Heb “to drive out.”

⁶ tn Heb “from Egypt, nations.” The parallel text in 2 Sam 7:23 reads “from Egypt, nations and its gods.”

NET Notes: 1Ch 17:22

¹ tn Heb “and you made your people Israel your own for a people permanently.”

NET Notes: 1Ch 17:23

¹ tn Heb “and now, O Lord, the word which you spoke concerning your servant and concerning his house, may it be established permanently.”

² tn Heb “as you have spoken.”

NET Notes: 1Ch 17:24

¹ tn Following the imperative in v. 23b, the prefixed verbal form with vav (ו) conjunctive indicates purpose/result: “so it might become a reality.”

² tn Heb “so it might be established.”

³ tn Heb “and your name might be great permanently.” Following the imperative in v. 23b, the prefixed verbal form with vav conjunctive indicates purpose/result (parallel to the previous purpose/result clause): “[so]…you might gain lasting fame.”

⁴ tn Heb “saying.” The words “as people” are supplied in the translation for clarification and for stylistic reasons.

⁵ tc Heb “the Lord who commands armies [traditionally, the Lord of hosts], the God of Israel, Israel’s God.” The phrases אֱלֹהֵי יִשְׂרָאֵל (’elohey yisra’el, “God of Israel”) and אֱלֹהִים לְיִשְׂרָאֵל (’elohim lÿyisra’el, “Israel’s God”) are probably alternative readings that have been conflated in the text.

⁶ tn Heb “the house of David.”

NET Notes: 1Ch 17:25

¹ tn Heb “house.”

² tn Heb “That is why your servant found to pray before you.” Perhaps the phrase אֶת לִבּוֹ (’et libbo, “his heart”) should be supplied as the object of the verb “found.”

NET Notes: 1Ch 17:26

¹ tn Heb “the God.” The article indicates uniqueness here.

² tn Heb “and you have spoken to your servant this good thing.”

NET Notes: 1Ch 17:27

¹ tn Heb “house.”

² tn Heb “for you, O Lord, have blessed and [it is] blessed permanently.”

Geneva Bible: 1Ch 17:16

And David the king ^{( m )} came and sat before the LORD, and said, Who [am] I, O LORD God, and what [is] mine house, that thou hast brought me ^{( n )} hitherto?

^{( m )} He went into the tent where the Ark was, showing what we should do when we receive any benefits from the Lord.

^{( n )} Meaning to this kingly estate.

Geneva Bible: 1Ch 17:17

And [yet] this was a small thing in thine eyes, O God; for thou hast [also] spoken of thy servant's house for a great while to come, and hast regarded me according to the estate of a man of ^{( o )} high degree, O LORD God.

^{( o )} You have promised a kingdom that will continue to me and my posterity and that Christ will proceed from me.

Geneva Bible: 1Ch 17:19

O LORD, for thy servant's sake, and according to thine own ^{( p )} heart, hast thou done all this greatness, in making known all [these] great things.

^{( p )} Freely and according to the purpose of your will, without any deserving.

Geneva Bible: 1Ch 17:24

Let it even be established, that thy name may be magnified for ever, saying, The LORD of hosts [is] the God of ^{( q )} Israel, [even] a God to Israel: and [let] the house of David thy servant [be] established before thee.

^{( q )} That is, he shows himself indeed to be their God, by delivering them from dangers, and preserving them.

Geneva Bible: 1Ch 17:25

For thou, O my God, hast ^{( r )} told thy servant that thou wilt build him an house: therefore thy servant hath found [in his heart] to pray before thee.

^{( r )} You have declared to me by Nathan the prophet.

Commentary -- Verse Range Notes

TSK Synopsis: 1Ch 17:1-27

1 Nathan first approving the purpose of David, to build God a house,

3 after by the word of God forbids him.

11 He promises him blessings and benefits in his seed.

16 David's prayer and thanksgiving.

MHCC: 1Ch 17:1-27

This chapter is the same as 2 Samuel 7. See what is there said upon it. It is very observable that what in Samuel is said to be, " for thy word's sake," is here said to be, " for thy servant's sake," 2Sa 7:19. Jesus Christ is both the Word of God, Rev 19:13, and the Servant of God, Isa 42:1; and it is for his sake, upon account of his mediation, that the promises are made good to all believers; it is in him, that they are yea and amen. For His sake it is done, for his sake it is made known; to him we owe all this greatness, from him we are to expect all these great things. They are the unsearchable riches of Christ, which, if by faith we see in themselves, and see in the Lord Jesus, we cannot but magnify as the only true greatness, and speak honourably of them. For this blessedness may we look amidst the trials of life, and when we feel the hand of death upon us; and seek it for our children after us.

Matthew Henry: 1Ch 17:16-27

We have here David's solemn address to God, in answer to the gracious message he had now received from him. By faith he receives the promises, embraces them, and is persuaded of them, as the patriarchs, Heb, 1Ch 11:13. How humbly does he here abase himself, and acknowledge his own unworthiness! How highly does he advance the name of God and admire his condescending grace and favour! With what devout affections does he magnify the God of Israel and what a value has he for the Israel of God! With what assurance does he build upon the promise, and with what a lively faith does he put it in suit! What an example is this to us of humble, believing, fervent prayer! The Lord enable us all thus to seek him! These things were largely observed, 2 Sa. 7. We shall therefore here observe only those few expressions in which the prayer, as we find it here, differs from the record of it there, and has something added to it.

I. That which is there expressed by way of question ( Is this the manner of men, O Lord God? ) is here an acknowledgment: " Thou hast regarded me according to the estate of a man of high degree. Thou hast made me a great man, and then treated me accordingly."God, by the covenant-relations into which he admits believers, the titles he gives them, the favours he bestows on them, and the preparations he has made for them, regards them according to the estate of men of high degree, though they are mean and vile. Having himself distinguished them, he treats them as persons of distinction, according to the quality he has been pleased to put upon them. Some give these words here another reading: " Thou hast looked upon me in the form of a man who art in the highest, the Lord God; or, Thou hast made me to see according to the form of a man the majesty of the Lord God. "And so it points at the Messiah; for, as Abraham, so David, saw his day and was glad, saw it by faith, saw it in fashion as a man, the Word made flesh, and yet saw his glory as that of the only-begotten of the Father. And this was that which God spoke concerning his house for a great while to come, the foresight of which affected him more than any thing. And let it not be thought strange that David should speak so plainly of the two natures of Christ who in spirit called him Lord, though he knew he was to be his Son (Psa 110:1), and foresaw him lower than the angels for a little while, but afterwards crowned with glory and honour, Heb 2:6, Heb 2:7.

II. After the words What can David say more unto thee, it is here added, for the honour of they servant? 1Ch 17:18. Note, The honour God puts upon his servants, by taking them into covenant and communion with himself, is so great that they need not, they cannot, desire to be more highly honoured. Were they to sit down and wish, they could not speak more for their own honour than the word of God has spoken.

III. It is very observable that what in Samuel is said to be for thy word's sake is here said to be for thy servant's sake, 1Ch 17:19. Jesus Christ is both the Word of God (Rev 19:13) and the servant of God (Isa 42:1), and it is for his sake, upon the score of his meditation, that the promises are both made and made good to all believers; it is in him that they are yea and amen. For his sake is all kindness done, for his sake it is made known; to him we owe all this greatness and from him we are to expect all these great things; they are the unsearchable riches of Christ, which, if by faith we see in themselves and see in the hand of the Lord Jesus, we cannot but magnify as great things, the only true greatness, and speak honourably of accordingly.

IV. In Samuel, the Lord of hosts is said to be the God over Israel; here he is said to be the God of Israel, even a God to Israel, 1Ch 17:24. His being the God of Israel bespeaks his having the name of their God and so calling himself; his being a God to Israel bespeaks his answering to the name, his filling up the relation, and doing all that to them which might be expected from him. There were those that were called gods of such and such nations, gods of Assyria and Egypt, gods of Hamad and Arpad; but they were no gods to them, for they stood them in no stead at all, were mere ciphers, nothing but a name. But the God of Israel is a God to Israel; all his attributes and perfections redound to their real benefit and advantage. Happy therefore, thrice happy, is the people whose God is Jehovah; for he will be a God to them, a God all-sufficient.

V. The closing words in Samuel are, With thy blessing let the house of thy servant be blessed forever. That is the language of a holy desire. But the closing words here are the language of a most holy faith: For thou blessest, O Lord! and it shall be blessed for ever, 1Ch 17:27. 1. He was encouraged to beg a blessing because God had intimated to him that he had blessings in store for him and his family: " Thou blessest, O Lord! and therefore unto thee shall all flesh come for a blessing; unto thee do I come for the blessing promised to me."Promises are intended to direct and excite prayer. Has God said, I will bless? Let our hearts answer, Lord, bless me, 2. He was earnest for the blessing because he believed that those whom God blesses are truly and eternally blessed: Thou blessest, and it shall be blessed. Men can but beg the blessing; it is God that commands it. What he designs he effects; what he promises he performs; saying and doing are not two things with him. Nay, it shall be blessed for ever. His blessings shall not be revoked, cannot be opposed, and the benefits conferred by them are such as will survive time and days. David's prayer concludes as God's promise did (1Ch 17:14) with that which is for ever. God's word looks at things eternal, and so should our desires and hopes.

Keil-Delitzsch: 1Ch 17:11-16

In 1Ch 17:11, עם־אבתיך ללכת , "to go with thy fathers,"used of going the way of death, is similar to "to go the way of all the world"( 1Ki 2:2), and is more primitive than the more usual אבות עם שׁכב (2Sa 7:12). מבּניך יהיה עשׁר , too, is neither to be altered to suit ממּעיך יצא אשׁר of Samuel; nor can we consider it, with Berth., an alteration made by the author of the Chronicle to get rid of the difficulty, that here the birth of Solomon is only promised, while Nathan's speech was made at a time when David had rest from all his enemies round about (2Sa 8:1), i.e., as is usually supposed, in the latest years of his life, and consequently after Solomon's birth. For the difficulty had already been got rid of by the omission of those words in 1Ch 17:1; and the word, "I have cut off all thine enemies from before thee"(1Ch 17:8), does not necessarily involve the destruction of all the enemies who ever rose against David, but refers, as the connection shows, only to the enemies who up till that time had attacked him. Had the author of the Chronicle only wished to get rid of this supposed difficulty, he would simply have omitted the clause, since "they seed"included the sons of David, and needed no explanation if nothing further was meant than that one of his sons would ascend the throne after him. And moreover, the thought, "thy seed, which shall be among thy sons,"which Bertheau finds in the words, would be expressed in Hebrew by מבּניך אשׁר , while מבּניך יהՀ™ה אשׁר signifies, "who will come out of (from) thy sons;"for מן היה does not denote to be of one, i.e., to belong to him, but to arise, be born, or go forth, from one: cf. Ben. 1Ch 17:16; Ecc 3:20. According to this, the linguistically correct translation, the words cannot be referred to Solomon at all, because Solomon was not a descendant of David's sons, but of David himself.

(Note: As old Lavater has correctly remarked: Si tantum de Salomone hic locus accipiendus esset, non dixisset: semen quod erit de filiis tuis, sed quod erit de te .)

The author of the Chronicle has interpreted אחריך את־זרעך theologically, or rather set forth the Messianic contents of this conception more clearly than it was expressed in ממּעיך יצא אשׁר . The seed after David, which will arise from his sons, is the Messiah, whom the prophets announced as the Son of David, whose throne God will establish for ever (1Ch 17:12). This Messianic interpretation of David's זרע explains the divergence of the chronicler's text in 1Ch 17:13 and 1Ch 17:14 from 2Sa 7:14-16. For instance, the omission of the words after בּן in 2Sa 7:13, "If he commit iniquity, I will chasten him with the rod of men"(2Sa 7:14), is the result of the Messianic interpretation of זרעך , since the reference to the chastisement would of course be important for the earthly sons of David and the kings of Judah, but could not well find place in the case of the Messiah. The only thing said of this son of David is, that God will not withdraw His grace from him.

The case is exactly similar, with the difference between 2Sa 7:14 and 2Sa 7:16. Instead of the words, "And thy house and thy kingdom shall be established for ever before thee, thy throne shall be established for ever"(Sam.), the promise runs thus in the Chronicle: "And I will settle ( העמיד , cause to stand, maintain, 1Ki 15:4; 2Ch 9:8) him (the seed arising from thy sons) in my house and in my kingdom for ever, and his throne shall be established for evermore."While these concluding words of the promise are, in the narrative in Samuel, spoken to David, promising to him the eternal establishment of his house, his kingdom, and his throne, in the Chronicle they are referred to the seed of David, i.e., the Messiah, and promise to Him His establishment for ever in the house and kingdom of God, and the duration of His throne for ever. That בּיתי here does not signify the congregation of the Lord, the people of Israel, as Berth. thinks it must be translated, is clear as the sun; for בּית , immediately preceding, denotes the temple of Jahve, and בּיתי manifestly refers back to לי בּית (1Ch 17:12), while such a designation of the congregation of Israel or of the people as "house of Jahve"is unheard of in the Old Testament. The house of Jahve stands in the same relation to the kingdom of Jahve as a king's palace to his kingdom. The house which David's seed will build to the Lord is the house of the Lord in his kingdom: in this house and kingdom the Lord will establish Him for ever; His kingdom shall never cease; His rule shall never be extinguished; and He himself, consequently, shall live for ever. It scarcely need be said that such things can be spoken only of the Messiah. The words are therefore merely a further development of the saying, "I will be to him a Father, and I will not take my mercy away from him, and will establish his kingdom for ever,"and tell us clearly and definitely what is implicitly contained in the promise, that David's house, kingdom, and throne will endure for ever (Sam.), viz., that the house and kingdom of David will be established for ever only under the Messiah. That this interpretation is correct is proved by the fact that the divergences of the text of the chronicler from the parallel narrative cannot otherwise be explained; Thenius and Berth. not having made even an attempt to show how בּבּיתי והעמדתּיהוּ could have arisen out of בּיתך ונאמן . The other differences between the texts in the verses in question, לי (Chron.) for לשׁמי , את־כּסאו for ממלכתּו כּסּא את (1Ch 17:12, cf. 2Sa 7:13), and לפניך היה מאשׁר instead of וגו אשׁר שׁאוּל מעם (1Ch 17:13, cf. 2Sa 7:15), are only variations in expression which do not affect the sense. With reference to the last of them, indeed, Berth. has declared against Thenius, that the chronicler's text is thoroughly natural, and bears marks of being more authentic than that of 2 Sam 7.

In the prayer of thanksgiving contained in 1Ch 17:16 to 27 we meet with the following divergences from the parallel text, which are of importance for their effect on the sense.

Keil-Delitzsch: 1Ch 17:17-20

Instead of the words האדם תּורת וזאת (2Sa 7:19), the Chronicle has המּעלה האדם כּתור וּראיתני , and sawest me (or, that thou sawest me) after the manner of men; תּור being a contraction of תּורה = תּורה . ראה , to see, may denote to visit (cf. 2Sa 13:5; 2Ki 8:29), or look upon in the sense of regard, respicere . But the word המּעלה remains obscure in any case, for elsewhere it occurs only as a substantive, in the significations, "the act of going up"(or drawing up) (Ezr 7:9), "that which goes up"(Eze 11:5), "the step;" while for the signification "height"(locus superior) only this passage is adduced by Gesenius in Thes. But even had the word this signification, the word המּעלה could not signify in loco excelso = in coelis in its present connection; and further, even were this possible, the translation et me intuitus es more hominum in coelis gives no tolerable sense. But neither can המעלה be the vocative of address, and a predicate of God, "Thou height, Jahve God,"as Hgstb. Christol. i. p. 378 trans., takes it, with many older commentators. The passage Psa 92:9, "Thou art מרום , height, sublimity for ever, Jahve,"is not sufficient to prove that in our verse המּעלה is predicated of God. Without doubt, המּעלה should go with וגו ראיתני , and appears to correspond to the למרחוק of the preceding clause, in the signification: as regards the elevation, in reference to the going upwards, i.e., the exaltation of my race (seed) on high. The thought would then be this: After the manner of men, so condescendingly and graciously, as men have intercourse with each other, hast Thou looked upon or visited me in reference to the elevation of myself or my race, - the text of the Chronicle giving an explanation of the parallel narrative.

(Note: This interpretation of this extremely difficult word corresponds in sense to the not less obscure words in 2nd Samuel, and gives us, with any alteration of the text, a more fitting thought than the alterations in the reading proposed by the moderns. Ewald and Berth. would alter וראיתני into והראיתני (hiph.), and המעלה into למעלה , in order to get the meaning, "Thou hast caused me to see like the series of men upwards,"i.e., the line of men who stretch from David outward into the far future in unbroken series, which Thenius rightly calls a thoroughly modern idea. Böttcher's attempt at explanation is much more artificial. He proposes, in N. k. Aehrenlese , iii. S. 225, to read למעלה ... וּראיתני , and translates: "so that I saw myself, as the series of men who follow upwards shall see me, i.e., so that I could see myself as posterity will see me, at the head of a continuous family of rulers:"where the main idea has to be supplied.)

The divergence in 1Ch 17:18, את־עבדּך לכבוד אליך instead of אליך לדבּר (2Sa 7:20), which cannot be an explanation or interpretation of Samuel's text, is less difficult of explanation. The words in Samuel, "What can David say more unto Thee?"have in this connection the very easily understood signification, What more can I say of the promise given me? and needed no explanation. When, instead of this, we read in the Chronicle, "What more can Thy servant add to Thee in regard to the honour to Thy servant?"an unprejudiced criticism must hold this text for the original, because it is the more difficult. It is the more difficult, not only on account of the omission of לדבּר , which indeed is not absolutely necessary, though serving to explain יוסיף , but mainly on account of the unusual construction of the nomen כבוד with את־עבדּך , honour towards Thy servant. The construction יהוה את דּעה is not quite analogous, for כבוד is not a nomen actionis like דּעה ; את־ כבד is rather connected with the practice which begins to obtain in the later language of employing את as a general casus obliquus , instead of any more definite preposition (Ew. §277, d , S. 683f., der 7 Aufl.), and is to be translated: "honour concerning Thy servant."The assertion that את־עבדּך is to be erased as a later gloss which has crept into the text, cuts the knots, but does not untie them. That the lxx have not these words, only proves that these translators did not know what to make of them, and so just omitted them, as they have omitted the first clause of 1Ch 17:19. In 1Ch 17:19 also there is no valid ground for altering the עבדּך בּעבוּר of the Chronicle to make it correspond to דּברך בּעבוּר in Samuel; for the words, "for Thy servant's sake,"i.e., because Thou hast chosen Thy servant, give a quite suitable sense; cf. the discussion on 2Sa 7:21. In the second half of the verse, however, the more extended phrases of 2nd Samuel are greatly contracted.

Keil-Delitzsch: 1Ch 17:21-27

The combining of ונוראות גּדלּות with שׁם לך לשׂוּם as one sentence, "to make Thee a name with great and fearful deeds,"is made clearer in 2nd Samuel by the interpolation of לכם ולעשׂות , "and for you doing great and fearful things."This explanation, however, does not justify us in supposing that ולעשׂות has been dropped out of the Chronicle. The words ונוראות גּדלּות are either to be subordinated in a loose connection to the clause, to define the way in which God has made Himself a name (cf. Ew. §283), or connected with שׂוּם in a pregnant sense: "to make Thee a name, (doing) great and fearful things." But, on the other hand, the converse expression in Samuel, "fearful things for Thy land, before Thy people which Thou redeemedst to Thee from Egypt (from) the nations and their gods,"is explained in Chronicles by the interpolation of לגרשׁ : "fearful things, to drive out before Thy people, which ... nations."The divergences cannot be explained by the hypothesis that both texts are mutilated, as is sufficiently shown by the contradictions into which Thenius and Bertheau have fallen in their attempts so to explain them.

All the remaining divergences of one text from the other are only variations of the expression, such as involuntarily arise in the endeavour to give a clear and intelligible narrative, without making a literal copy of the authority made use of. Among these we include even להתפּלּל עבדּך מצא , "Thy servant hath found to pray"(1 Chr. 1725), as compared with להתפּלּל את־לבּו עבדּך מצא , "Thy servant hath found his heart,"i.e., found courage, to pray (2Sa 7:28); where it is impossible to decide whether the author of the books of Samuel has added את־לבּו as an explanation, or the author of the Chronicle has omitted it because the phrase "to find his heart"occurs only in this single passage of the Old Testament. להת עבדּך מצא signifies, Thy servant has reached the point of directing this prayer to Thee.

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 17:1--29:30

E. God's Covenant Promises to David chs. 17-29

The dominating theme in 1 Chronicles is the Davidic Covenant, the receiving of which was the most important event in David's life. God promised to give him an eternal kingdom, and He formalized that promise by making a covenant with him. The writer repeated three times that David's descendants would be God's instruments for bringing salvation to the nations.

The Chronicler referred to the Davidic Covenant seven times in his book (1 Chron. 17:11-14; 22:8-13; 28:6-7; 2 Chron. 6:8-9, 16; 7:17-18; 13:5; 21:7). Many students of Chronicles have regarded the Davidic Covenant as the heart of these books because it established David's kingly line with promises that relate to the temple and the priesthood. The temple and the priesthood are two major themes of these books. God brought them under Davidic rule forever, as the Chronicler revealed.

Another unifying theme is the steps taken toward the building of the temple.

"These include identification of the builder (ch. 17), the necessary political conditions (18-20), site (21), materials and plans (22, 28-29), and the personnel (the primary layer in 23-27)."⁵⁶

Constable: 1Ch 17:1--21:30

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

In some particulars the promises God gave David related to himself personally. However other promises pertained to his descendants and, in particular, to one descendant who would do for Israel much more than David could do. In chapters 17-21 the emphasis is on the promises that related to David personally. The writer evidently wanted to establish God's faithfulness in fulfilling these to encourage his readers to trust God to fulfill the yet unfulfilled promises concerning David's great Son.

In 17:8, God promised David victory over his enemies. The writer recorded that victory in chapters 18-20. In 17:9-12, God promised David that He would establish a place for Israel and a place for Himself within Israel (v. 12; cf. Deut. 12:1-11). The Chronicler documented the selection of that place in chapter 21. These verses contain promises central to the Chronicler's emphasis and purpose.

Constable: 1Ch 17:16-27

David's response to God's promises 17:16-27

David manifested attitudes of humility (v. 16) and trust (v. 27) in his prayer. Most of what he prayed was thanksgiving for what God had promised (vv. 20-27).

"The erection of the temple was an assertion of the divine control over the political and religious life of the state (v. 22)."⁶²

David's response was a model for the returned exiles, and it is for us.

Guzik: 1Ch 17:1-27

1 Chronicles 17 - A House for God and a House for David

"This chapter lies at the heart of the Chronicler's presentation of history." (Martin J. Selman)

A. God's promise to David.

1. (1-2) Nathan's premature advice to David.

Now it came to pass, when David was dwelling in his house, that David said to Nathan the prophet, "See now, I dwell in a house of cedar, but the ark of the covenant of the LORD is under tent curtains." Then Nathan said to David, "Do all that is in your heart, for God is with you."

a. Now it came to pass: "Chronologically chapter 17 came after the termination of the wars chronicled in chapter 18 and it should be dated about 995 B.C." (Payne)

b. I dwell in a house of cedar: Cedar wood was especially valued. This means that David lived in an expensive, beautiful home. When he remembered that the ark of the covenant of the LORD is under tent curtains, the contrast bothered him. David was troubled by the thought that he lived in a nicer house than the ark of the covenant.

i. Without saying the specific words, David told Nathan that he wanted to build a temple to replace the tabernacle. More than 400 years before this, when Israel was in the wilderness, God commanded Moses to build a tent of meeting according to a specific pattern (Exodus 25:8-9). God never asked for a permanent building to replace the tent, but now David wanted to do this for God.

ii. The tent of meeting - also known as the tabernacle - was perfectly suited to Israel in the wilderness, because they constantly moved. Now that Israel is securely in the land, and the tabernacle is in Jerusalem (2 Samuel 6:17), David thinks it would be better and more appropriate to build a temple to replace the tabernacle.

c. Do all that is in your heart, for God is with you: Nathan said this to David because it seemed good and reasonable. What could be wrong with David building a temple?

i. All that is in your heart shows that David's heart was filled with this question: "What can I do for God?" He was so filled with gratitude and concern for God's glory that he wanted to do something special for God.

2. (3-6) God corrects Nathan's hasty approval to David's plan to build a temple.

But it happened that night that the word of God came to Nathan, saying, "Go and tell My servant David, 'Thus says the LORD: "You shall not build Me a house to dwell in. For I have not dwelt in a house since the time that I brought up Israel, even to this day, but have gone from tent to tent, and from one tabernacle to another. Wherever I have moved about with all Israel, have I ever spoken a word to any of the judges of Israel, whom I commanded to shepherd My people, saying, 'Why have you not built Me a house of cedar?"'"

a. That night that the word of God came to Nathan: Nathan's response to David was presumptuous. He answered according to human judgment and common sense, but before the word of God came to him.

i. "It is of the utmost importance that we should ever test our desires, even the highest and holiest of them, by His will. Work, excellent in itself, should never be undertaken, save at the express command of God. The passing of time will always vindicate the wisdom of the Divine will." (Morgan)

b. For I have not dwelt in a house since the time that I brought up Israel, even to this day: God seemed honored and "surprised" that David offered to build Him a house. "You want to build Me a house? No one has ever offered to do that before, and I never commanded anyone to do it."

i. "The Hebrew text says literally, 'build me the house.' The idea of there being such a house was legitimate, just that David was not the one to build it." (Payne)

ii. David wanted to do more than God commanded. This is a wonderful place to be in our relationship with God. Most of us are so stuck in the thinking, "How little can I do and still please the LORD?" that we never really want to do more than God commands.

iii. "Though the Lord refused to David the realization of his wish, he did it in a most gracious manner. He did not put the idea away from him in anger or disdain, as though David had cherished an unworthy desire; but he honored his servant even in the non-acceptance of his offer." (Spurgeon)

iii. David now knew that God didn't want him to build the temple, but David didn't respond by doing nothing. Instead of building the temple, David gathered all the materials for its construction so Solomon could build a glorious temple to God (1 Chronicles 29:2-9)

iv. "If you cannot have what you hoped, do not sit down in despair and allow the energies of your life to run to waste; but arise, and gird yourself to help others to achieve. If you may not build, you may gather materials for him that shall. If you may not go down the mine, you can hold the ropes." (Meyer)

3. (7-10) God promises to build David a house.

Now therefore, thus shall you say to My servant David, "Thus says the LORD of hosts: 'I took you from the sheepfold, from following the sheep, to be ruler over My people Israel. And I have been with you wherever you have gone, and have cut off all your enemies from before you, and have made you a name like the name of the great men who are on the earth. Moreover I will appoint a place for My people Israel, and will plant them, that they may dwell in a place of their own and move no more; nor shall the sons of wickedness oppress them anymore, as previously, since the time that I commanded judges to be over My people Israel. Also I will subdue all your enemies. Furthermore I tell you that the LORD will build you a house.'"

a. I took you from the sheepfold, from following the sheep, to be ruler over My people: God was about to make David an amazing promise - one that might be hard for David to believe. Therefore, He first reminded David of His past work in His life. The same God who was with David wherever he had gone would also fulfill this promise.

b. I will appoint a place for My people Israel: God promised David that under his reign, God would establish a permanent, secure, Israel. God promised this first because He knew that David, being a godly shepherd, was first concerned about the welfare of his people.

c. Furthermore I tell you that the LORD will build you a house: God promises David that he will build him a house in the sense of establishing a dynasty for the house of David. This was an enduring legacy for David long after his death.

i. David wanted to build God a temple. God said, "Thank you David, but no thanks. Let me build you a house instead." This was a greater promise than David's offer to God, because David's house would last longer and be more glorious than the temple David wanted to build.

ii. "The oracle's significance depends on the various meanings of the Hebrew bayit, 'house', which can mean 'dynasty', 'temple', and even 'household' (1 Chronicles 16:43)." (Selman)

iii. Why did God say, "No" to David's offer? Because David was a man of war, and God wanted a man of peace to build His temple. 1 Chronicles 22:8-10 explains this: But the word of the LORD came to me, saying, 'You have shed much blood and have made great wars; you shall not build a house for My name, because you have shed much blood on the earth in My sight . . . a son shall be born to you, who shall be a man of rest . . . He shall be build a house for My name.

iv. The explanation to David recorded in 1 Chronicles 22:8 came years afterwards. "It would have wounded David needlessly to have been told this at the time . . . Meanwhile David possessed his soul in patience, and said to himself, 'God has a reason; I cannot understand it, but it is well.' " (Meyer)

v. "Our relationship with God is always based upon what He does for us, never upon what we do for Him. If He wills that we build a Temple, it is our to do it, but the doing of it creates no merit by which we may claim anything from Him." (Morgan)

4. (11-15) God promises to build David a house instead.

"And it shall be, when your days are fulfilled, when you must go to be with your fathers, that I will set up your seed after you, who will be of your sons; and I will establish his kingdom. He shall build Me a house, and I will establish his throne forever. I will be his Father, and he shall be My son; and I will not take My mercy away from him, as I took it from him who was before you. And I will establish him in My house and in My kingdom forever; and his throne shall be established forever." According to all these words and according to all this vision, so Nathan spoke to David.

a. I will set up your seed after you: In this, God specifically promised a hereditary monarchy for the house of David. It was important for God to repeat this promise specifically because there had never yet been a king succeeded by his son in Israel.

i. "The ambiguity inherent in the Hebrew word zera, like its English equivalents 'seed' (av) or offspring (niv, nrsv, rsv), means it can apply both to the dynasty as a whole and to individual members of it (cf. the use of the same word in Genesis 3:15; 12:7; 17:7; 17:16)." (Selman)

ii. "While God did not here employ the term covenant, what he revealed was one; and it is so designated subsequently (2 Samuel 23:5; Psalm 89:3, 34; Psalm 132:11-12)." (Payne)

b. He shall build Me a house: Though David would not build a temple for God, David's descendent would.

i. "Like circumcision in the case of the Abrahamic covenant (Genesis 17), building the temple is the act of human obedience by which God's covenant promise is accepted and confirmed." (Selman)

c. I will establish his throne forever: The family of David did rule over Israel for more than four centuries, but was eventually removed because of evil added upon evil. Yet out of the "stump" of Jesse, God raised up a new branch that would reign for ever and ever (Isaiah 11:1-2).

d. I will be his Father, and he shall be My son: This descendent of David would enjoy a special relationship with God.

e. His throne shall be established forever: God promised David that the reign of his dynasty will last forever.

i. Each of these great promises was partially fulfilled in Solomon, David's son and successor to his throne.

· Solomon ruled on David's throne.

· God's mercies never departed from Solomon, though he sinned.

· Solomon built God a magnificent house.

ii. Yet God's promise to David was all the more important because of when the Chronicler wrote about it - after the exile, when there was no independent kingdom of Israel and the throne of David seemed vacant. The Chronicler had the faith to see that this promise was not broken even when it plainly seemed to be. He knew that Messiah would indeed come from the seemingly dead line of David and reign forever. He had faith in what the prophets foretold as a greater fulfillment of these promises:

· Behold, the days are coming, says the Lord, that I will raise to David a Branch of righteousness; a King shall reign and prosper, and execute righteousness in the earth. . . . Now this is His name by which He will be called: THE LORD OUR RIGHTEOUSNESS (Jeremiah 23:5-6)

· For unto us a Child is born, unto us a Son is given; and the government will be upon His shoulder. . . Upon the throne of David and over His kingdom, to order it and establish it . . . from that time forward, even forever. (Isaiah 9:6-7)

· And behold, you will conceive in your womb and bring forth a Son, and shall call His name JESUS. He will be great, and will be called the Son of the Highest; and the Lord God will give Him the throne of His father David. And He will reign over the house of Jacob forever, and of His kingdom there will be no end. (Luke 1:31-33)

iii. God did not want the earthly house built until the spiritual house was promised and established. The more important house had to be in place first, and that house was the dynasty that would result in the throne of God's Messiah.

iv. As for David, God's blessing was upon him in a unique way. The New Testament identifies Jesus with David more than with any other human ancestor.

· Hosanna to the Son of David! (Matthew 21:9)

· The Lord God will give Him the throne of His father David. (Luke 1:32)

· I am the Root and Offspring of David, the Bright and Morning Star. (Revelation 22:16)

v. It also seems that David will be God's chosen prince over a restored Israel in the millennial earth. Hosea 3:5 says, Afterward, the children of Israel shall return, seek the Lord their God and David their king, and fear the Lord and His goodness in the latter days. Other passages which set forth this idea are Ezekiel 37:24-25, Ezekiel 34:23-24, and Jeremiah 30:9.

B. David's thankful response.

1. (16-22) David's humble thanksgiving and praise to God.

Then King David went in and sat before the LORD; and he said: "Who am I, O LORD God? And what is my house, that You have brought me this far? And yet this was a small thing in Your sight, O God; and You have also spoken of Your servant's house for a great while to come, and have regarded me according to the rank of a man of high degree, O LORD God. What more can David say to You for the honor of Your servant? For You know Your servant. O LORD, for Your servant's sake, and according to Your own heart, You have done all this greatness, in making known all these great things. O LORD, there is none like You, nor is there any God besides You, according to all that we have heard with our ears. And who is like Your people Israel, the one nation on the earth whom God went to redeem for Himself as a people; to make for Yourself a name by great and awesome deeds, by driving out nations from before Your people whom You redeemed from Egypt? For You have made Your people Israel Your very own people forever; and You, LORD, have become their God."

a. Who am I, O LORD God? . . . O LORD, there is none like You: When David received this spectacular gift, he didn't think it made him any greater. In David's eyes it made God greater.

i. "Thou hast treated me as if I had been born the son of a great monarch, and not a poor shepherd, as indeed I was, O Lord God." (Poole)

ii. David's attitude wasn't "I am so great that even God's gives me gifts." His attitude was, "God is so great that He gives even me gifts." We should receive salvation and every blessing with the same attitude. God's giving reflects the greatness of the Giver, not the receiver.

b. Your servant: David's humble reception of this gift is shown by the repetition of the phrase Your servant - ten times in this prayer.

i. It shows that David humbly accepted God's "no" when he wanted to build the temple. "There are some professors who would do a great thing if they might, but if they are not permitted to act a shining part they are in the sulks and angry with their God. David when his proposal was set aside found it in his heart not to murmur, but to pray." (Spurgeon)

ii. "The king's sitting 'before the Lord' suggests that he went to the tent that was enshrining the ark." (Payne)

2. (23-27) David boldly asks that the promise be fulfilled as spoken.

"And now, O LORD, the word which You have spoken concerning Your servant and concerning his house, let it be established forever, and do as You have said. So let it be established, that Your name may be magnified forever, saying, 'The LORD of hosts, the God of Israel, is Israel's God.' And let the house of Your servant David be established before You. For You, O my God, have revealed to Your servant that You will build him a house. Therefore Your servant has found it in his heart to pray before You. And now, LORD, You are God, and have promised this goodness to Your servant. Now You have been pleased to bless the house of Your servant, that it may continue before You forever; for You have blessed it, O LORD, and it shall be blessed forever."

a. Let it be established forever, and do as You have said: David's prayer boldly asked God to do what He promised. This wasn't passive prayer that said, "Well God, do whatever You want to do - I don't really care one way or another." This wasn't arrogant prayer that said, "Well God, let me tell You what to do." This was bold prayer that said, "God, here is Your promise - now I trust You to fulfill it grandly and to be faithful to Your word."

i. The phrase "therefore Your servant has found it in his heart to pray before You" emphasizes this. David was saying, "I'm only praying because You promised. You told me that this is what You want to do."

ii. "There is hardly any position more utterly beautiful, strong, or safe than to put the finger upon some promise of the Divine Word, and claim it. . . . It is far better to claim a few things specifically than a score vaguely." (Meyer)

iii. This kind of prayer appropriates God's promise. Just because God promises does not mean that we possess. Through believing prayer like this, God promises and we appropriate. If we don't appropriate in faith, God's promise is left unclaimed.

· We may appropriate His promise for forgiveness: If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness (1 John 1:9)

· We may appropriate His promise for peace: Peace I leave with you, My peace I give to you: not as the world gives do I give to you. Let not your heart be troubled, neither let it be afraid (John 14:27)

· We may appropriate His promise for guidance: I will instruct you and teach you in the way you should go: I will guide you with My eye (Psalm 32:8)

· We may appropriate His promise for growth: He who has begun a good work in you will complete it until the day of Jesus Christ (Philippians 1:6)

· We may appropriate His promise for help: Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace of help in time of need (Hebrews 4:16)

b. Therefore Your servant has found it in his heart to pray before You: Notice that David prayed from the heart. Some people pray from a book; others pray from their head. The right place to pray from is the heart.

c. LORD, You are God, and have promised this goodness to Your servant: This was David's foundation of faith. He knew that God was God, and that His promise was true. God can be trusted.

i. "The great sin of not believing in the Lord Jesus Christ is often spoken of very lightly and in a very trifling spirit, as though it were scarcely any sin at all; yet, according to my text, and, indeed, according to the whole tenor of the Scriptures, unbelief is the giving of God the lie, and what can be worse?" (Spurgeon)

© 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 17 (Chapter Introduction)

Overview

1Ch 17:1, Nathan first approving the purpose of David, to build God a house, 1Ch 17:3, after by the word of God forbids him; 1Ch 17:11, He promises him blessings and benefits in his seed; 1Ch 17:16, David’s prayer and thanksgiving.

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 17 (Chapter Introduction)

CHRONICLES CHAPTER 17 .

David, deigning to build God a house, Nathan at first approveth of it; after, by the word of God, forbiddeth him 1Ch 17:1-10 ; promising him blessings and benefits in his seed, 1Ch 17:11-15 . David’ s prayer and thanksgiving, 1Ch 17:16-27 .

This whole chapter is explained, 2Sa 7 , where the same things are recorded with very little variation of the words; which also hath been considered in my notes upon that chapter; to which I refer the reader, taking notice here but of some very few things.

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 17 (Chapter Introduction)

David's purposes; God's gracious promises.

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 17 (Chapter Introduction)

This excellent chapter is the same with 2 Sa. 7. It will be worth while to look back upon what was there said upon it. Two things in general we have in it: - I. God's gracious acceptance of David's purpose to build him a house, and the promise he made thereupon (1Ch 17:1-15). II. David's gracious acceptance of God's good promise to build him a house, and the prayer he made thereupon (1Ch 17:16-27).

Constable: 1 Chronicles (Book Introduction)

Introduction

Title

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

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

Writer and Date

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

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

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

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

Scope and Purpose

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

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

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

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

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

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

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

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

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

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

Another statement of the purpose of Chronicles is as follows:

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

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

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

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

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

Message¹⁶

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Constable: 1 Chronicles (Outline)

Outline

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

A. The lineage of David chs. 1-3

B. The house of Israel chs. 4-7

1. The family of Judah 4:1-23

2. The family of Simeon 4:24-43

3. The families of Transjordan ch. 5

4. The family of Levi ch. 6

5. The remaining families of Israel ch. 7

C. The lineage of Saul chs. 8-9

II. The reign of David chs. 10-29

A. The death of Saul ch. 10

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

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

D. David and the ark chs. 13-16

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

2. Restoring fellowship with Yahweh ch. 14

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

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

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

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

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

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

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

(Continued in notes on 2 Chronicles)

Constable: 1 Chronicles

1 Chronicles

Bibliography

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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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 17 (Chapter Introduction)

INTRODUCTION TO 1 CHRONICLES 17

This chapter contains an account of David's intention to build an house for God, which, he signified to Nathan the prophet, who first encouraged him to it; but afterwards was sent by the Lord to him with an order to desist from it, assuring him, at the same time, that his son should build it, and that his own house and kingdom should be established for ever; for which David expressed great thankfulness, the whole of which is related in 2Sa 7:1 with some little variation, see the notes there; only one thing has since occurred, which I would just take notice of, that here, 1Ch 17:5 as there also, it is said by the Lord, that he had "not dwelt in an house since the day he brought up Israel out of Egypt"; which seems to suggest that he had dwelt in one before, as has been hinted on 2Sa 7:6 even while the people of Israel were in Egypt, though it is nowhere mentioned by Moses, or any other writer; yet it is not unreasonable to suppose it; for as the ancestors of the Israelites, Abraham, Isaac, and Jacob, when only travellers from place to place, built altars for God wherever they came; so their posterity, it is highly probable, not only did the same, but when they found themselves settled in Egypt, in the land of Goshen, might build places of worship; and when we consider the wealth of Joseph, and his family, and indeed of all Israel, who enjoyed for many years great plenty, prosperity, and liberty, before their servitude, the vast numbers they increased to and the long continuance of them in Egypt, more than two hundred years; it will not seem strange that they should build houses for religious worship, and even one grand and splendid for public service, to which also they might be led by the example of the Egyptians; who, as Herodotus says ⁱ, were the first that erected altars, images, and temples to the gods, and who in the times of Joseph had one at On, where his father-in-law officiated as priest, Gen 41:45 or rather to this they might be directed by some hints and instructions of their father Jacob before his death, who it is certain had a notion of a Bethel, an house for the public worship of God, Gen 28:17 and I find a learned man ^k of our own nation of this opinion, and which he founds upon this passage; and he supposes the house God dwelt in, in Egypt, was not a tent of goats' hair, as in the wilderness, but a structure of stones or bricks, a firm and stable house, such an one as Abraham built at Damascus when settled there; which continued to the times of Augustus Caesar, as related by Nicholas of Damascus ^l. See 2Sa 7:1.