Text -- 1 Chronicles 26:1-19 (NET)

Divisions of Gatekeepers

26:1 The divisions of the gatekeepers: From the Korahites: Meshelemiah, son of Kore, one of the sons of Asaph. 26:2 Meshelemiah’s sons: The firstborn Zechariah, the second Jediael, the third Zebadiah, the fourth Jathniel, 26:3 the fifth Elam, the sixth Jehohanan, and the seventh Elihoenai. 26:4 Obed-Edom’s sons: The firstborn Shemaiah, the second Jehozabad, the third Joah, the fourth Sakar, the fifth Nethanel, 26:5 the sixth Ammiel, the seventh Issachar, and the eighth Peullethai. (Indeed, God blessed Obed-Edom.) 26:6 His son Shemaiah also had sons, who were leaders of their families, for they were highly respected. 26:7 The sons of Shemaiah: Othni, Rephael, Obed, and Elzabad. His relatives Elihu and Semakiah were also respected. 26:8 All these were the descendants of Obed-Edom. They and their sons and relatives were respected men, capable of doing their responsibilities. There were sixty-two of them related to Obed-Edom. 26:9 Meshelemiah had sons and relatives who were respected– eighteen in all. 26:10 Hosah, one of the descendants of Merari, had sons: The firstborn Shimri (he was not actually the firstborn, but his father gave him that status), 26:11 the second Hilkiah, the third Tebaliah, and the fourth Zechariah. All of Hosah’s sons and relatives numbered thirteen. 26:12 These divisions of the gatekeepers, corresponding to their leaders, had assigned responsibilities, like their relatives, as they served in the Lord’s temple. 26:13 They cast lots, both young and old, according to their families, to determine which gate they would be responsible for. 26:14 The lot for the east gate went to Shelemiah. They then cast lots for his son Zechariah, a wise adviser, and the lot for the north gate went to him. 26:15 Obed-Edom was assigned the south gate, and his sons were assigned the storehouses. 26:16 Shuppim and Hosah were assigned the west gate, along with the Shalleketh gate on the upper road. One guard was adjacent to another. 26:17 Each day there were six Levites posted on the east, four on the north, and four on the south. At the storehouses they were posted in pairs. 26:18 At the court on the west there were four posted on the road and two at the court. 26:19 These were the divisions of the gatekeepers who were descendants of Korah and Merari.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Ch 26:5

With a numerous posterity and other blessings, for his respect and affection to the ark. The increase and building up of families, is owing to the Divine blessing. And a great blessing it is to have many children, when they are like these, eminent in the service of God.

Wesley: 1Ch 26:6

This clause is divers times mentioned, because their office required both strength and courage: for they were to shut the doors of the temple, one whereof was so great and weighty, that in the second temple it required twenty men to open and shut it. They were also to keep the guard, to keep out all unclean or forbidden persons, to prevent or suppress any tumults or disorders which might happen in the temple or in its courts, to keep the treasures of the temple, 1Ch 26:20, 1Ch 26:22, 1Ch 26:24, 1Ch 26:26, to be officers and judges over Israel, 1Ch 26:29, and to manage every matter pertaining to God, and the affairs of the king, 1Ch 26:32.

Wesley: 1Ch 26:10

Not in inheriting the estate; (this was forbidden by the law) but in this service, for which he was better qualified than his elder brother.

Wesley: 1Ch 26:12

Heb. having wards answerably to their brethren the other Levites, who were divided into twenty - four courses, as the priests also and the porters were.

Wesley: 1Ch 26:13

Determining the times and places of their service not by age or dignity, but merely by lot.

Wesley: 1Ch 26:13

That it might be known to whom the care of each gate was more especially committed.

Wesley: 1Ch 26:15

Or, of gatherings, probably so named from the assembly of the elders, who met there to consult about the affairs of the temple.

Wesley: 1Ch 26:16

A gate of the court so called, as some think, because the ashes and filth of the temple were cast out on that side, which was the most convenient for that purpose, because that was a private quarter, the great ways to the temple lying on the other sides.

Wesley: 1Ch 26:16

By which causeway they went up towards the temple.

Wesley: 1Ch 26:16

As one gate was over against another, the west against the east, and the north against the south, so one ward was over against another.

Wesley: 1Ch 26:17

For that being the chief gate of the temple required a better guard.

JFB: 1Ch 26:1-2

There were four thousand (1Ch 23:6), all taken from the families of the Kohathites and Merarites (1Ch 26:14), divided into twenty-four courses--as the priests and musicians.

JFB: 1Ch 26:1-2

Seven sons of Meshelemiah are mentioned (1Ch 26:2), whereas eighteen are given (1Ch 26:9), but in this latter number his relatives are included.

JFB: 1Ch 26:5

That is, Obed-edom. The occasion of the blessing was his faithful custody of the ark (2Sa 6:11-12). The nature of the blessing (Psa 127:5) consisted in the great increase of progeny by which his house was distinguished; seventy-two descendants are reckoned.

JFB: 1Ch 26:6

The circumstance of physical strength is prominently noticed in this chapter, as the office of the porters required them not only to act as sentinels of the sacred edifice and its precious furniture against attacks of plunderers or popular insurrection--to be, in fact, a military guard--but, after the temple was built, to open and shut the gates, which were extraordinarily large and ponderous.

JFB: 1Ch 26:10

Probably because the family entitled to the right of primogeniture had died out, or because there were none of the existing families which could claim that right.

JFB: 1Ch 26:12

These were charged with the duty of superintending the watches, being heads of the twenty-four courses of porters.

JFB: 1Ch 26:13

Their departments of duty, such as the gates they should attend to, were allotted in the same manner as those of the other Levitical bodies, and the names of the chiefs or captains are given, with the respective gates assigned them.

JFB: 1Ch 26:15

Or, "collections," probably a storehouse, where were kept the grain, wine, and other offerings for the sustenance of the priests.

JFB: 1Ch 26:16

Probably the rubbish gate, through which all the accumulated filth and sweepings of the temple and its courts were poured out.

JFB: 1Ch 26:16

Probably the ascending road which was cast up or raised from the deep valley between Mount Zion and Moriah, for the royal egress to the place of worship (2Ch 9:4).

JFB: 1Ch 26:16

Some refer these words to Shuppim and Hosah, whose duty it was to watch both the western gate and the gate Shallecheth, which was opposite, while others take it as a general statement applicable to all the guards, and intended to intimate that they were posted at regular distances from each other, or that they all mounted and relieved guard at the same time in uniform order.

JFB: 1Ch 26:17-19

Because the gate there was the most frequented. There were four at the north gate; four at the south, at the storehouse which was adjoining the south, and which had two entrance gates, one leading in a southwesterly direction to the city, and the other direct west, two porters each. At the Parbar towards the west, there were six men posted--four at the causeway or ascent (1Ch 26:16), and two at Parbar, amounting to twenty-four in all, who were kept daily on guard.

JFB: 1Ch 26:18

Is, perhaps, the same as Parvar ("suburbs," 2Ki 23:11), and if so, this gate might be so called as leading to the suburbs [CALMET].

Clarke: 1Ch 26:1

The divisions of the porters - There were four classes of these, each of which belonged to one of the four gates of the temple, which opened to the four cardinal points of heaven. The eastern gate fell to Shelemiah; the northern, to Zechariah, 1Ch 26:14; the southern, to Obed-edom, 1Ch 26:15; the western, to Shuppim and Hosah, 1Ch 26:16. These several persons were captains of these porter-bands or door-keepers at the different gates. There were probably a thousand men under each of these captains; as we find, from 1Ch 23:5, that there were four thousand in all.

Clarke: 1Ch 26:5

For God blessed him - "That is, Obed-edom; because of the ark of the Lord which was in his house; and to him was given the honor that he should see his children and grand-children, even fourscore and two, masters of the Levites."- T. In 1Ch 26:8, we have only sixty-two mentioned.

Clarke: 1Ch 26:6

They were mighty men of valor - They were not only porters or door-keepers in the ordinary sense of the word, but they were a military guard for the gates: and perhaps in this sense alone we are to understand their office.

Clarke: 1Ch 26:12

The rest of this chapter, with the whole of the 28th, is wanting both in the Syriac and Arabic.

Clarke: 1Ch 26:13

They cast lots - for every gate - None of these captains or their companies were permitted to choose which gate they would guard, but each took his appointment by lot.

Clarke: 1Ch 26:15

The house of Asuppim - The house of the collections; the place where either the supplies of the porters, or the offerings made for the use of the priests and Levites, were laid up.

Clarke: 1Ch 26:16

The gate Shallecheth - The gate of the projections: probably that through which all the offal of the temple was carried out.

Clarke: 1Ch 26:17

Eastward were six Levites - It is supposed that there were more guards set at this eastern gate, because it was more frequented than the others. At each of the other gates were only four; at this, six.

TSK: 1Ch 26:1

the divisions : There were four classes of these, each of which belonged to the four gates of the temple, which opened to the four cardinal points of heaven. The eastern gate fell to Shelemiah; the northern to Zechariah (1Ch 26:14); the southern to Obed-edom (1Ch 26:15); and the western to Shuppim and Hosah (1Ch 26:16). These several persons were captains of these porter-bands, or door-keepers, at the different gates. There were probably a thousand men under each of these captains; as we find, from 1Ch 23:5, that their whole number was four thousand.

the porters : 1Ch 9:17-27, 1Ch 15:18, 1Ch 15:23, 1Ch 15:24; 2Ch 23:19

Korhites : Num 26:9-11; Psa 44:1, Psa 49:1 *titles

Meshelemiah : שׁלמיה [Strong’ s H8018], Shelemiah , is merely an abbreviation of משׁלמיה [Strong’ s H4920], Meshelemiah , by the apheresis of מ , mem . 1Ch 26:14, Shelemiah

Asaph : This variation arises from the rejection of the word אב [Strong’ s H1], av , ""father,""and the mutation of י , yood , into א , aleph ; being written in the parallel passages אביסף [Strong’ s H43], Ebiasaph , and here אסף [Strong’ s H623], Asaph . 1Ch 6:37, 1Ch 9:19, Ebiasaph

TSK: 1Ch 26:4

Obededom : 1Ch 15:18, 1Ch 15:21, 1Ch 15:24, 1Ch 16:5, 1Ch 16:38

TSK: 1Ch 26:5

him : ""That is, Obed-edom, as 1Ch 13:14.""Psa 128:1

TSK: 1Ch 26:6

mighty men of valour : They were not only porters, or door keepers, in the ordinary sense of the word, but they were a military guard to the gate, as Dr. Delaney suggests that the word shoarim should be rendered here, and perhaps in this sense alone are we to understand their office, which appears to have been of considerable dignity, and conferred only on men of the first rank. They were appointed to attend the temple, to guard all the avenues to it, to open and shut all the outer gates, and attend at them, not only for state but for service. They were also required to direct and instruct those who were going to worship in the courts of the sanctuary in the conduct they were to observe, to encourage those who were timid, to send back the strangers and unclean, and to guard against thieves and others who were enemies to the house of God. 1Ch 26:8, 1Ch 12:28; Jdg 6:12; 2Sa 2:7 *marg. 2Ch 26:17; Neh 11:14; 1Ti 6:12; 2Ti 2:3

TSK: 1Ch 26:8

able men : Mat 25:15; 1Co 12:4-11; 2Co 3:6; 1Pe 4:11

TSK: 1Ch 26:9

Meshelemiah : 1Ch 26:1, 1Ch 26:14

TSK: 1Ch 26:10

Hosah : 1Ch 16:38

his father : 1Ch 5:1, 1Ch 5:2

TSK: 1Ch 26:12

wards : That is, classes against each other. Ward formerly signified a class or divisioncaps1 . wcaps0 e still apply the term to the different apartments in hospitals, and to the more extensive districts into which the city of London is divided. 1Ch 25:8

TSK: 1Ch 26:13

as well the small as the great : Heb. or, as well for the small as for the great, 1Ch 24:31, 1Ch 25:8

TSK: 1Ch 26:14

Shelemiah : 1Ch 26:1, Meshelemiah

Zechariah : 1Ch 26:2

TSK: 1Ch 26:15

Asuppim : Heb. gatherings, [Strong’ s H624], 1Ch 26:17; 2Ch 25:24; Neh 12:25; Ecc 12:11; Or collections; probably the place where either the supplies of the porters, or the offerings made for the priests and Levites, were laid up. Obed-edom is said to have had the charge of the treasures, etc., in 2Ch 25:24.

TSK: 1Ch 26:16

Hosah : 1Ch 26:10, 1Ch 26:11

Shallecheth : That is, ejection; probably the gate through which all the filth which from time to time might accumulate in the temple and its courts, was cast out.

causeway : 1Ki 10:5; 2Ch 9:4

ward against ward : That is, their stations were opposite to each other; as the north to the south, and the east to the west. 1Ch 26:12, 1Ch 25:8; Neh 12:24

TSK: 1Ch 26:17

Eastward : 1Ch 9:24; 2Ch 8:14

Asuppim : 1Ch 26:15

TSK: 1Ch 26:18

Parbar : i.e. the outside place; he annulled the corn; a quarter of Jerusalem (Strong), [Strong’ s H6503], 1Ch 26:18, Also, 2Ki 23:11 Parbar is most probably the same as parwar , which denotes suburbs (2Ki 23:11), in which sense it is often used in the Chaldee Targums; and consequently this may be considered as leading to the suburbs.

TSK: 1Ch 26:19

Kore : Kore, or rather, Korhi , קרחי [Strong’ s H7145], is essentially the same with קרח [Strong’ s H7141], Korah , merely having a paragogic י , yood . Num 16:11, Korah

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Ch 26:1

The porters - See 1Ch 9:17-27; 1Ch 23:5.

Barnes: 1Ch 26:4

Obed-edom and Hosah 1Ch 26:10 had been "porters,"or door - keepers, from the time of the bringing up of the ark into Jerusalem 1Ch 15:24; 1Ch 16:38.

Barnes: 1Ch 26:12

This verse is obscure, but its probable meaning is the following: "To these divisions of the porters, principal men, (were assigned) the watches, together with their brethren, for service in the house of the Lord;"i. e., the "chief men"1Ch 26:1-11, amounting to no more than 93, kept the watch and ward of the house, together with a further number of their brethren (4,000, 1Ch 23:5), who assisted them from time to time.

Barnes: 1Ch 26:15

The house of Asuppim - literally, "the house of collections"(see the margin and compare Neh 12:25 margin). A treasure-house of some kind or other is probably intended.

Barnes: 1Ch 26:16

All recent commentators seem to be agreed that the words "to Shuppim"ought to be cancelled, the name having arisen from an accidental repetition of the preceding word, "Asuppim."

The gate Shallecheth - literally, "the gate of projection"- the gate, i. e., through which were "thrown out"the sweepings of the temple, the ashes, the offal of the victims, and the like.

The causeway of the going up - Compare the marginal reference note.

Ward against ward - Or, "watch opposite to watch."Hosah had in charge both the western gate of the temple, and also the gate Shallecheth, which was in the outer wall, opposite. Hence, he had to keep two watches, one over against the other.

Barnes: 1Ch 26:17

Toward Asuppim two and two - It is conjectured that the "store-house"in question (1Ch 26:15 note) had two doors, to each of which two porters were appointed.

Barnes: 1Ch 26:18

"Parbar"must designate here the space between the western wall of the temple building and the wall of the court, which would be a sort of "precinct"or "purlieu"of the temple (2Ki 23:11 note). Here were two gates, at one of which two guards were stationed; while at the Shallecheth, which gave upon the causeway, there were four. In this whole account, the temple is spoken of as if it were existing, when it was not as yet built. We must suppose that David formed the whole plan of the temple, and fixed the stations and numbers of the porters, though it was left for Solomon to carry out his instructions.

Barnes: 1Ch 26:19

The divisions of the porters - The account of the porters here given makes them only twenty-four in number at any one time; 1Ch 23:5 states that the duty was discharged by 4,000 persons. Perhaps of the 93 chief porters here spoken of 1Ch 26:8-9, 1Ch 26:11, 1Ch 26:24 were always on guard as officers, while of the remaining 3,907, a certain proportion were each day on duty as their subordinates.

Poole: 1Ch 26:5

To wit, with a numerous posterity and other blessings, for his respect and affection to the ark. See 2Sa 6:11 .

Poole: 1Ch 26:6

That ruled throughout the house of their father that had the command of their brethren and families, being, as some say, captains of hundreds or of thousands; of which see Exo 18:25 2Ki 11:9 .

They were mighty men of valor: this clause is divers times mentioned, because their office returned both strength and courage; for they were to shut the doors of the temple, one whereof was so great and weighty, that in the second temple it required the help of twenty men to open and shut it, as Josephus, an eye-witness, reports. They were also to keep the guard, and to keep out all unclean or forbidden persons, who might sometimes presumptuously attempt to enter into the temple, as Uzziah did, and to prevent or suppress any tumults or disorders which might happen in the temple or in its courts, and to keep the treasures of the temple. 1Ch 26:20,22,24,26 , and to be officers and judges over Israel , 1Ch 26:29 , and to manage every matter pertaining to God and the affairs of the king , 1Ch 26:32 .

Poole: 1Ch 26:10

Taking away the birthright from the first-born, either absolutely for some gross miscarriage, as Gen 49:4 ; or only in this respect, because he wanted either strength or valour, or some other qualification necessary for his office.

Poole: 1Ch 26:12

Having wards one against another Heb. having wards against or answerably to their brethren , to wit, the other Levites, who were divided into twenty-four courses, as the priests also were, and so it seems were the porters.

Poole: 1Ch 26:13

They cast lots, as well the small as the great determining the times and places of their service not by age or dignity, but merely by lot.

According to the house of their fathers a several lot being allowed for each several house.

For every gate that it might be known to whom the care of each gate was more especially committed.

Poole: 1Ch 26:14

A wise counsellor which is noted as an excellent and useful accomplishment for his office, in which there was need of wisdom as well as courage, as may appear by the description of their work, 1Ch 26:20 , &c. See Poole "1Ch 26:6" .

Poole: 1Ch 26:15

Asuppim a place so called; or, of gatherings ; so named either from the assembly of the elders, who met there to consult about the affairs of the temple; or from the people, who were there gathered together to hear the discourses and debates of the teachers of the law; or because the gifts of the people towards the house and worship of God were kept there. See 2Ki 22:4 2Ch 25:24 .

Poole: 1Ch 26:16

Shuppim and Hosah for some reason were joined together in the custody of that gate.

The gate Shallecheth a gate of the court so called, as some think, because the ashes and filth of the temple were cast out on that side, which was the most convenient gate for that purpose, because that was a private quarter, the great ways to the temple lying on the other sides.

By the causeway of the going up by which causeway they went up towards the temple.

Ward against ward which may respect either,

1. The time of their watching, that when one guard went off another came on. Or rather,

2. The place of their guard; and so this may be understood, either,

1. Of this western quarter, where there was a double guard, either because there were two gates there, as some think, or for some other cause now unknown. Or rather,

2. Of all the quarters compared together; of all which having spoken he adds this, that as one gate was over against another, the west against the east, and the north against the south, so one ward was over against another.

Poole: 1Ch 26:17

Eastward were six Levites for that being the chief gate of the temple, required a better guard.

Toward Asuppim i.e., the house of Asuppim , as it is called, 1Ch 26:15 , where also it is said to be on the south side; on which there seems to have been a double guard both belonging to Obed-edom, 1Ch 26:15 , one at the south gate, and the other at Asuppim; here possibly the sacred treasures, mentioned 1Ch 26:20 , &c., were laid up, and therefore a particular guard was necessary. See Poole "1Ch 26:15" .

Poole: 1Ch 26:18

At Parbar or, as concerning Parbar , which was another gate, or some building on the western quarter of the temple.

At the causeway which led to Parbar. At Parbar ; at the gate or house itself; by which it may seem that this was a place of some importance, either the vessels of the temple, or some part of the treasures of God’ s house, being kept here.

Haydock: 1Ch 26:1

Selemias: the first syllable is frequently neglected in Hebrew, chap. iv. 24. (Tirinus) ---

Zacharias was the first-born of Meselemia, ver. 2. (Haydock) ---

A very. Hebrew, "a wise counsellor." (Calmet)

Haydock: 1Ch 26:1

Porters, who guarded the temple, being stationed at the four gates. They were selected from the families of Core and Merari, (ver. 19.) and were under (Calmet) five captains, two being placed at the gate leading from the palace, ver. 16. (Haydock) ---

How many were appointed to follow the directions of these officers, we do not find. But 4,000 porters are mentioned, chap. xxiii. 5. Some guarded the treasury, &c. After the captivity, the same plan was adopted, chap. ix. (Calmet) ---

Son, or descendant of Core, by Asaph, (Haydock) or Abiasaph, (chap. vi. 37.) different from the musician. (Calmet)

Haydock: 1Ch 26:5

Him. Obededom, by giving him a more numerous posterity, than any here mentioned, ver. 8. See 2 Kings vi. 11. (Calmet) (Tirinus)

Haydock: 1Ch 26:6

Semei, who is called Semeias, ver. 4., and 7. The last syllable is not lost in Hebrew or Septuagint. (Haydock) ---

Valour. Their post was of a military nature, and required strength. Josephus says, some of the gates could hardly be shut by twenty men.

Haydock: 1Ch 26:10

He had not a first-born. That is, his first-born was either dead or not fit to be chief, and therefore he made Semri the chief, (Worthington; Challoner) who was the second son (Tirinus) of Hosa. Hebrew, "for, or though he was not the first-born, yet his father made him chief." Septuagint add, "of the second division," but without reason, as they interpret, "keeping the command," instead of Semri, the chief, which leaves us without a proper name. (Haydock)

Haydock: 1Ch 26:12

Lord. The companies succeeded each other every sabbath, but the chiefs were not changed. (Calmet) ---

The office of these men was most noble. From them were selected treasurers, overseers, prefects, &c., ver. 16-32. (Tirinus) ---

The lot decided only between the heads of families. (Du Hamel)

Haydock: 1Ch 26:15

And. Protestants, "To Obededom southward, and to his sons, the house of Asuppim." (Haydock) ---

This term may denote the "revenue;" where the offerings, destined for the support of the priests, were collected, Exodus xxxiv. 22. We find the same word used for the offerings received at the door of the temple, 2 Esdras xii. 15. It may also mean the house "of the assemblies," (Calmet) where the 72 judges of the Sanhedrim met. (Villalpand) (Tirinus)

Haydock: 1Ch 26:16

Which. Hebrew Shalecheth, (Calmet) or ssolcoth, (Haydock) "which leads or casts out" the filth from the temple. (Villalpand) (Isaias vi. 13.) (Menochius) ---

But there were conduits for that purpose; and the meaning of the Vulgate is more accurate. (Calmet) ---

The palace lay below the tabernacle and the temple, (Tirinus) on the west. (Josephus, [Antiquities?] xv. 14.) (Calmet) ---

Ward. The centinels where opposite to each other, (Menochius) or at equal distances. All were replaced at the same time. (Calmet) ---

Two captains were stationed on this road, for greater respect to the king, (Haydock) and because the concourse and dangers were increased, ver. 18. (Tirinus)

Haydock: 1Ch 26:17

Six. This gate was the most frequented, (Calmet) and the king entered by it. ---

Council. Hebrew asupim, as [in] ver. 15, "for the offerings two and two," (Haydock) distinct from the porters.

Haydock: 1Ch 26:18

Cell. Hebrew is not clearer: "at the chamber" (Calmet; 'at the house of the instruments' for sacrifice; (Menochius) at Parbar.; Protestants) of the west, at the ascent, two at each chamber." (Calmet) ---

Protestants, "at the causey, and two at Parbar." This term is not in Hebrew. It resembles Parvar, or Pharurim, (4 Kings xxiii. 11.) which is said to signify "suburbs," in Chaldean. But it cannot have this meaning here: and these terms are probably borrowed from the Greek, phroura, a military "post;" so that we might translate "There were at the western post, four guards for the ascent, two at each post:" one perhaps was near the temple, (Calmet) the other at the palace gates, 4 Kings xi. 6. Septuagint is more diffuse, but throws no light upon this passage. (Haydock)

Gill: 1Ch 26:1

Concerning the divisions of the porters,.... Or doorkeepers, whose business it was to open and shut the doors of the temple, to keep all impure and improper persons from entering into it, or any of the vessels being carried out of it, and to prevent tumults and riots about it; these, as it seems, David divided into a like number of classes, as the singers, to take their turns in waiting:

of the Korhites was Meshelemiah the son of Kore, of the sons of Asaph; not Asaph the singer, who was a Gershonite, but the same with Eliasaph, 1Ch 6:23 a Korhite.

Gill: 1Ch 26:2

And the sons of Meshelemiah were, Zechariah the firstborn,.... And six more, who are mentioned in their order:

Jediael, Zebadiah, and Jathniel, Elam, Jehohanan, and Elioenai.

Gill: 1Ch 26:4-5

Moreover, the sons of Obededom,.... The same at whose house the ark was, before it was brought by David to Zion; his sons were porters also, as himself, 1Ch 15:24, mention is made of eight sons of his, according to their birth:

Shemaiah, Jehozabad, Joah, Sacar, Nethaneel, Ammiel, Issachar, Peulthai; for God blessed him; as with wealth and riches, so with a numerous offspring, and that because of his entertainment of the ark at his house; the great increase of his family is aggravated by the Jews ^q beyond all credit, that all in his family brought eight at a birth; the Targum here makes them eighty two in all.

Gill: 1Ch 26:6

Also unto Shemaiah his son,.... His firstborn, 1Ch 26:4.

were sons born, that ruled throughout the house of their father; were heads of families, eminent and principal men:

for they were mighty men of valour; which their office sometimes required them to be, to guard the temple at night as well as day from thieves and robbers, and to hinder resolute men entering in, unfit for it, and seize on rioters, and quell tumults raised.

Gill: 1Ch 26:7

The sons of Shemaiah,.... The same before mentioned, the firstborn of Obededom:

Othni, and Rephael, and Obed, and Elzabad, whose brethren were strong men; Elihu and Semachiah; which may rather denote their valour and courage, as before, though strength of body was needful, particularly to open and shut the doors of the temple, which, Josephus ^r says, required the assistance of twenty men.

Gill: 1Ch 26:8

All these of the sons of Obededom,.... And grandsons:

they and their sons and their brethren, able men for strength for the service; men of fortitude of mind and strength of body, as before observed: were

sixty two of Obededom: that sprung from him, which the Jews ^s account for in an extravagant manner, as the effect of miraculous births.

Gill: 1Ch 26:9

And Meshelemiah had sons and brethren, strong men, eighteen,.... He had seven sons, 1Ch 26:1 and therefore must have eleven brethren or kinsmen.

Gill: 1Ch 26:10

Also Hosah, of the children of Merari, had sons,.... Who was a fellow porter of Obededom's at the ark, 1Ch 16:38.

Simri the chief (for though he was not the firstborn, yet his father made him the chief); the firstborn being unfit for service, either through want of an intellectual capacity, or of strength of body, or through some defect or another; according to the Syriac version, he was dead; so some understand the words, he, the father, had no firstborn remaining or living.

Gill: 1Ch 26:11

Hilkiah the second, Tebaliah the third, Zechariah the fourth; all the sons and brethren of Hosah were thirteen. Four sons, and nine brethren or kinsmen.

Gill: 1Ch 26:12

Among these were the divisions of the porters, even among the chief men,.... These before named were the principal men of the porters, among which was a division or distribution of them into classes or courses, in which they served weekly in turn:

having wards one against another, to minister in the house of the Lord; meaning either to watch in, as on the north against the south, and the east against the west, and "vice versa". The Jews say ^t, the priests kept ward in three places in the house of the sanctuary; in the house of Abtines, in the house of Nitzotz, and in the house of Moked; and the Levites in twenty one places, five at the five gates of the mountain of the house, four at the four corners of it within, five at the five gates of the court, four at the four corners of it without, one at the chamber of the offering, one at the chamber of the vail, and another behind the house of atonement, the holy of holies; but rather the sense is, that they had wards or courses answerable to those of the priests, and the other Levites, the singers, and were distributed into twenty four classes or courses as they, which are thus reckoned by Kimchi; at the east six, at the north four, at the south four, at Asuppim two and two, which were four, at the west four, and at Parbar two; lo, twenty four; see 1Ch 26:17.

Gill: 1Ch 26:13

And they cast lots,.... To determine at which gate each should stand, who at this gate, and who at the other, &c.

as well the small as the great, according to the house of their fathers, for every gate; meaning, not little ones and grown persons in a family, but the smaller and poorer families, and the larger and richer ones, had their places assigned them at the several gates, as the lot directed; they did not go according to the dignity and precedence of their families, but according to lot.

Gill: 1Ch 26:14

And the lot eastward fell to Shelemiah,.... The same with Meshelemiah, 1Ch 26:1 he by lot was placed at the eastern gate, called afterwards the gate Shushan, the city Shushan being portrayed upon it ^u:

then for Zechariah his son (a wise counsellor); and who was his firstborn, 1Ch 26:2 a man of great parts and learning: for they were not mean persons that were employed in this office, nor was the office a mean one, like that of our porters; but men of considerable rank and figure, and of knowledge and learning, were in it; some of them were judges, 1Ch 26:29 and their places were places of great trust, they had much treasure committed to them, as appears by 1Ch 26:20,

they cast lots, and his lot came out northward; where was a gate in later times, called Teri or Tedi, which differed from other gates in this, that it had no threshold, only one stone was laid upon another, and was not commonly used ^w.

Gill: 1Ch 26:15

To Obededom southward,.... Where were two gates in later times, called the gates of Huldah ^x:

and to his sons, the house of Asuppim; the word has the signification of gathering, hence some take it to be a council house, where the sanhedrim or elders gathered together, and sat; and others, rather a treasure house, where things of value were collected and laid up, since Obededom had the charge of gold and silver, and the vessels of the house, 2Ch 25:24, but Dr. Lightfoot ^y is of opinion, that"Asuppim were two gates in the western wall, which stood most south, or nearest to Jerusalem; "and the house of Asuppim" was a large piece of building that ran between them, which was a treasury, or various rooms for treasuring or laying up something for the use of the temple;''though L'Empereur thinks ^z it was the chamber Korban, which is not so probable.

Gill: 1Ch 26:16

To Shuppim and Hosah the lot came forth westward,.... Of Shuppim no mention is before made; of Hosah, see 1Ch 26:10 their lot was to be placed at the gates on the western wall, where were four; the two more southward being assigned to the sons of Obededom, whose lot also was southward, are taken notice of under the division in the preceding verse; Parbar was another, 1Ch 26:18, and another follows here:

with the gate Shallecheth, by the causeway of the going up; this gate was in later times called Coponius, from the name of a Roman commander, in the times of Herod, who might give it this name on his account; it might have the name of Shallecheth either from "sending out", or carrying out the filth of the temple through it; or rather from "casting up the causeway", as here expressed, which was the going up, or ascent, Solomon made, by which he went up to the temple, 1Ki 20:5 and which agrees with the description Josephus ^a gives of one of the gates on the western wall, that it led to the royal palace, the valley between being filled up for the passage; on each side of which causeway, it is said, grew oaks and teil trees, see Isa 6:13 which served both to keep up the causeway, and to make a fine, pleasant, shady walk for the king to pass through to the temple; all which are observed by Dr. Lightfoot ^b:

ward against ward; for as the gates answered one another, so the wards or watches at them.

Gill: 1Ch 26:17

Eastward were six Levites,.... The eastern gate, being the way of entrance into the temple, required more porters:

northward four a day; in the daytime, or every day, where was the gate Teri or Tedi, 1Ch 26:14, southward four a day: at the two gates of Huldah, 1Ch 26:15 and toward Asuppim two and two; which were two gates, two at each gate, 1Ch 26:15.

Gill: 1Ch 26:18

At Parbar westward,.... A gate at the western wall; the Jewish writers generally interpret it an outward place, but Dr. Lightfoot ^c thinks it is the same with Parvar, which signifies suburbs, 2Ki 23:11, and which agrees with the description Josephus ^d gives of one of the western gates, that it led to the suburbs:

four at the causeway; by which was the gate Shallecheth, 1Ch 26:16.

and two at Parbar; the gate before mentioned.

Gill: 1Ch 26:19

These are the divisions of the porters among the sons of Kore, and among the sons of Merari. For among those Levites which descended from Kore, a grandson of Kohath, and which sprung from Merar, a brother of Kohath, the porters only wore; see 1Ch 26:1.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Ch 26:7

¹ tn Or “brothers.”

NET Notes: 1Ch 26:13

¹ tn Heb “for a gate and a gate,” i.e., for each gate.

NET Notes: 1Ch 26:14

¹ tn “Shelemiah” is a variant of the name “Meshelemiah” (cf. 26:2).

NET Notes: 1Ch 26:16

¹ tn Heb “a guard alongside a guard.”

Geneva Bible: 1Ch 26:1

Concerning the divisions of the porters: Of the Korhites [was] Meshelemiah the son of Kore, of the sons of ^{( a )} Asaph.

^{( a )} This Asaph was not the notable musician, but another of that name also called Ebiasaph in (1Ch 6:23, 1Ch 6:37, 1Ch 9:19) and also Jasaph.

Geneva Bible: 1Ch 26:5

Ammiel the sixth, Issachar the seventh, Peulthai the eighth: for God ^{( b )} blessed him.

^{( b )} In giving him many children.

Geneva Bible: 1Ch 26:6

Also unto Shemaiah his son were sons born, that ^{( c )} ruled throughout the house of their father: for they [were] mighty men of valour.

^{( c )} Or, like their father's house, meaning, worthy men and valiant.

Geneva Bible: 1Ch 26:8

All these of the sons of Obededom: they and their sons and their brethren, able men for ^{( d )} strength for the service, [were] threescore and two of Obededom.

^{( d )} Fit to serve the office of the portership.

Geneva Bible: 1Ch 26:12

Among these [were] the divisions of the porters, [even] among the chief men, [having] wards one ^{( e )} against another, to minister in the house of the LORD.

^{( e )} According to their turns as well the one as the other.

Geneva Bible: 1Ch 26:14

And the lot eastward fell to Shelemiah. Then for Zechariah his son, ^{( f )} a wise counsellor, they cast lots; and his lot came out northward.

^{( f )} One expert and fit to keep that gate.

Geneva Bible: 1Ch 26:15

To Obededom southward; and to his sons the house of ^{( g )} Asuppim.

^{( g )} This was a house where they used to resort to consult things concerning the temple, as a convocation house.

Geneva Bible: 1Ch 26:16

To Shuppim and Hosah [the lot came forth] westward, with the gate ^{( h )} Shallecheth, by the causeway of the going up, ward against ward.

^{( h )} At which they used to cast out the filth of the city.

Geneva Bible: 1Ch 26:17

Eastward [were] six Levites, northward four a day, southward four a day, and toward Asuppim ^{( i )} two [and] two.

^{( i )} Meaning two one day and two another.

Geneva Bible: 1Ch 26:18

At ^{( k )} Parbar westward, four at the causeway, [and] two at Parbar.

^{( k )} Which was a house in which they kept the instruments of the temple.

Commentary -- Verse Range Notes

TSK Synopsis: 1Ch 26:1-32

1 The divisions of the porters.

13 The gates assigned by lot.

20 The Levites that had charge of the treasures.

29 Officers and judges.

MHCC: 1Ch 26:1-32

The porters and treasurers of the temple, had occasion for strength and valour to oppose those who wrongly attempted to enter the sanctuary, and to guard the sacred treasures. Much was expended daily upon the altar; flour, wine, oil, salt, fuel, beside the lamps; quantities of these were kept beforehand, besides the sacred vestments and utensils. These were the treasures of the house of God. These treasures typified the plenty there is in our heavenly Father's house, enough and to spare. From those sacred treasuries, the unsearchable riches of Christ, all our wants are supplied; and receiving from his fulness, we must give him the glory, and endeavour to dispose of our abilities and substance according to his will. We have an account of those employed as officers and judges. The magistracy is an ordinance of God for the good of the church, as truly as the ministry, and must not be neglected. None of the Levites who were employed in the service of the sanctuary, none of the singers or porters, were concerned in this outward business; one duty was enough to engage the whole man. Wisdom, courage, strength of faith, holy affections, and constancy of mind in doing our duty, are requisite or useful for every station.

Matthew Henry: 1Ch 26:1-19

Observe, I. There were porters appointed to attend the temple, who guarded all the avenues that let to it, opened and shut all the outer gates and attended at them, not only for the state, but for service, to direct and instruct those who were going to worship in the courts of the sanctuary in the decorum they were to observe, to encourage those that were timorous, to send back the strangers and unclean, and to guard against thieves and others that were enemies to the house of God. In allusion to this office, ministers are said to have the keys to the kingdom of heaven committed to them (Mat 16:19), that they may admit, and exclude, according to the law of Christ.

II. Of several of those that were called to this service, it is taken notice of that they were mighty men of valour (1Ch 26:6), strong men (1Ch 26:7), able men (1Ch 26:8), and one of them that he was a wise counsellor (1Ch 26:14), who probably, when he had used this office of a deacon well and given proofs of more than ordinary wisdom, purchased to himself a good degree, and was preferred from the gate to the council-board, 1Ti 3:13. As for those that excelled in strength of body, and courage and resolution of mind, they were thereby qualified for the post assigned them; for whatever service God calls men to he either finds them fit or makes them so.

III. The sons of Obed-edom were employed in this office, sixty-two of that family. This was he that entertained the ark with reverence and cheerfulness; and see how he was rewarded for it. 1. He had eight sons (1Ch 26:5), for God blessed him. The increase and building up of families are owing to the divine blessing; and a great blessing it is to a family to have many children, when like these they are able for, and eminent in, the service of God. 2. His sons were preferred to places of trust in the sanctuary. They had faithfully attended the ark in their own house, and now were called to attend it in God's house. He that is trusty in little shall be trusted with more. He that keeps God's ordinances in his own tent is fit to have the custody of them in God's tabernacle, 1Ti 3:4, 1Ti 3:5. I have kept thy law, says David, and this I had because I kept thy precepts, Psa 119:55, Psa 119:56.

IV. It is said of one here that though he was not the first-born his father made him the chief (1Ch 26:10), either because he was very excellent, or because the elder son was very weak. He was made chief, perhaps not in inheriting the estate (for that was forbidden by the law, Deu 21:16, Deu 21:17), but in this service, which required personal qualifications.

V. The porters, as the singers, had their post assigned them by lot, so many at such a gate, and so many at such a one, that every one might know his post and make it good, 1Ch 26:13. It is not said that they were cast into twenty-four courses, as before; but here are the names of about twenty-four (1Ch 26:1-11), and the posts assigned are twenty-four, 1Ch 26:17, 1Ch 26:18. We have therefore reason to think they were distributed into as many companies. Happy are those who dwell in God's house: for, as they are well fed, well taught, and well employed, so they are well guarded. Men attended at the gates of the temple, but angels attend at the gates of the New Jerusalem, Rev 21:12.

Keil-Delitzsch: 1Ch 26:1-3

The classes of the doorkeepers, the stewards of the treasures of the sanctuary, and the officers for the external business . - Vv. 1-19. The classes of the doorkeepers . 1Ch 26:1. The superscription runs shortly thus: "As to ( ל ) the divisions of the doorkeepers."The enumeration beings with לקרחים : to the Korahites (belongs) Meshelemiah (in 1Ch 26:14, Shelemiah). Instead of אסף מן־בּני we should read, according to 1Ch 9:19, אביסף מן־בּני , for the Korahites are descended from Kohath (Exo 6:21; Exo 18:16), but Asaph is a descendant of Gershon (1Ch 6:39.). - In 1Ch 26:2, 1Ch 26:3, seven sons of Meshelemiah are enumerated; the first-born Zechariah is mentioned also in 1Ch 9:21, and was entrusted, according to 1Ch 26:14, with the guarding of the north side.

Keil-Delitzsch: 1Ch 26:4-7

Obed-edom's family. Obed-edom has been already mentioned in 1Ch 16:38 and 1Ch 15:24 as doorkeeper; see the commentary on the passage. From our passage we learn that Obed-edom belonged to the Kohathite family of the Korahites. According to 1Ch 26:19, the doorkeepers were Korahites and Merarites. The Merarites, however, are only treated of from 1Ch 26:10 and onwards. אדם וּלעבד (1Ch 26:4) corresponds to ולמשׁלמיהוּ (1Ch 26:2), and is consequently thereby brought under לקּרהים (1Ch 26:1). Here, 1Ch 26:4, 1Ch 26:5, eight sons with whom God had blessed him (cf. 1Ch 13:14), and in 1Ch 26:6 and 1Ch 26:7 his grandchildren, are enumerated. The verb נולד is used in the singular, with a subject following in the plural, as frequently (cf. Ew. §316, a ). The grandchildren of Obed-edom by his first-born son Shemaiah are characterized as המּמשׁלים , the dominions, i.e., the lords (rulers) of the house of their fathers ( ממשׁל , the abstract dominion, for the concrete משׁל ; cf. Ew. §160, b ), because they were חיל גּבּורי , valiant heroes, and so qualified for the office of doorkeepers. In the enumeration in 1Ch 26:7, the omission of the ו cop. with אחיו אלזבד is strange; probably we must supply ו before both words, and take them thus: And Elzabad and his brethren, valiant men, (viz.) Elihu and Semachiah. For the conjecture that the names of the אחיו are not given (Berth.) is not a very probable one.

Keil-Delitzsch: 1Ch 26:8-9

The whole number of doorkeepers of Obed-edom's family, his sons and brethren, was sixty-two; able men with strength for the service. The singular חיל אישׁ , after the preceding plural, is most simply explained by taking it to be in apposition to the כּל at the beginning of the verse, by repeating כּל mentally before אישׁ . - In 1Ch 26:9 the number of Meshelemiah's sons and brothers is brought in in a supplementary way.

Keil-Delitzsch: 1Ch 26:10-11

The Merarites. Hosah's sons and brothers. חוסה has been already mentioned (1Ch 16:38) along with Obed-edom as doorkeeper. Hosah made Shimri head of the Merarites, who served as doorkeepers, because there was no first-born, i.e., because his first-born son had died without leaving any descendant, so that none of the families descended from Hosah had the natural claim to the birthright. All the sons and brothers of Hosah were thirteen. Meshelemiah had eighteen (cf. 1Ch 26:9), and Obed-edom sixty-two (1Ch 26:8); and all taken together they make ninety-three, whom we are (according to 1Ch 26:12.) to regard as the heads of the 4000 doorkeepers. In 1Ch 9:22 the number of the doorkeepers appointed by David is stated to be 212, but that number most probably refers to a different time (see on 1Ch 9:22). Bertheau further remarks: "According to 1Ch 16:38, sixty-eight are reckoned to Obed-edom and Hosah, in our passage seventy-five; and the small difference between the numbers is explained by the fact that in the first passage only the doorkeepers before the ark are referred to."Against this we have already shown, in our remarks on 1Ch 16:38, that the number there mentioned cannot be held with certainty to refer to the doorkeepers.

Keil-Delitzsch: 1Ch 26:12-19

The division of the doorkeepers according to their posts of service. 1Ch 26:12. "To these classes of doorkeepers, viz., to the heads of the men, (were committed) the watches, in common with their brethren, to serve in the house of Jahve."By מחלקות לאלּה it is placed beyond doubt that the above-mentioned names and numbers give us the classes of the doorkeepers. By the apposition הגּברים לראשׁי , the meaning of which is discussed in the commentary on 1Ch 24:4, השׁ מחלקות is so defined as to show that properly the heads of the households are meant, only these having been enumerated in the preceding section, and not the classes.

1Ch 26:13

The distribution of the stations by lot followed (cf. 1Ch 25:8), the small as the great; i.e., the younger as the older cast lots, according to their fathers'-houses, "for door and door,"i.e., for each door of the four sides of the temple, which was built so that its sides corresponded to the points of the compass.

1Ch 26:14

The lot towards the east, i.e., for the guarding of the east side, fell to Shelemiah (cf. 1Ch 26:1, 1Ch 26:2); while that towards the north fell to his first-born Zechariah. Before זכריהוּ , ל is to be repeated. To him the title בּשׂכל יויץ is given, for reasons unknown to us. גו הפּילוּ , (for him) they threw lots.

1Ch 26:15

To Obed-edom (fell the lot) towards the south, and to his sons it fell (to guard) the house Asuppim. As to בּית־האספּים , called for brevity עספּים in 1Ch 26:17, i.e., house of collections or provisions (cf. Neh 12:25), we can say nothing further than that it was a building used for the storing of the temple goods, situated in the neighbourhood of the southern door of the temple in the external court, and that it probably had two entrances, since in 1Ch 26:19 it is stated that two guard-stations were assigned to it.

1Ch 26:16

The word לשׁפּים is unintelligible, and probably has come into the text merely by a repetition of the two last syllables of the preceding word, since the name שׁפּים (1Ch 7:12) has no connection with this passage. To Hosah fell the lot towards the west, by the door Shallecheth on the ascending highway. העולה המסלּה is the way which led from the lower city up to the more lofty temple site. Instead of the door on this highway, in 1Ch 26:18, in the statement as to the distribution of the guard-stations, Parbar is named, and the highway distinguished from it, four doorkeepers being appointed for the מסלּה , and two for פּרבּר . פּרבּר .פּר , probably identical with פּרורים , 2Ki 23:11, a word of uncertain meaning, was the name of an out-building on the western side, the back of the outer court of the temple by the door Shallecheth, which contained cells for the laying up of temple goods and furniture. שׁלּכת , Böttcher translates, Proben , S. 347, "refuse-door;"see on 2Ki 23:11. Nothing more definite can be said of it, unless we hold, with Thenius on 2Ki 23:11, that Ezekiel's temple is in all its details a copy of the Solomonic temple, and use it, in an unjustifiable way, as a source of information as to the prae-exilic temple. משׁמר לעמּת משׁמר (as in Neh 12:24), guard with (over against?) guard, or one guard as the other (cf. on לעמּת , 1Ch 26:12 and 1Ch 25:8), Bertheau connects with Hosah, according to the Masoretic punctuation, and explains it thus: "Because it was Hosah's duty to set guards before the western gate of the temple, and also before the gate Shallecheth, which lay over against it."Clericus, on the contrary, refers the words to all the guard-stations: cum ad omnes januas essent custodiae, sibi ex adverso respondebant . This reference, according to which the words belong to what follows, and introduce the statement as to the number of guards at the individual posts which follows in 1Ch 26:17., seems to deserve the preference. So much is certain in any case, that there is no ground in the text for distinguishing the gate Shallecheth from the western gate of the temple, for the two gates are not distinguished either in 1Ch 26:16 or in 1Ch 26:18.

1Ch 26:17-18

Settlement of the number of guard-stations at the various sides and places. Towards morning (on the east side) were six of the Levites (six kept guard); towards the north by day (i.e., daily, on each day), four; towards the south daily, four; and at the storehouse two and two, consequently four also; at Parbar towards the west, four on the highway and two at Parbar, i.e., six. In all, therefore, there were twenty-four guard-stations to be occupied daily; but more than twenty-four persons were required, because, even supposing that one man at a time was sufficient for each post, one man could not stand the whole day at it: he must have been relieved from time to time. Probably, however, there were always more than one person on guard at each post. It further suggests itself that the number twenty-four may be in some way connected with the divisions or classes of doorkeepers; but there is only a deceptive appearance of a connection. The division of the priests and musicians each into twenty-four classes respectively is no sufficient analogy in the case, for these classes had to perform the service in succession each for a week at a time, while the twenty-four doorkeepers' stations had to be all occupied simultaneously every day. - In 1Ch 26:2-11, then, twenty-eight heads in all are enumerated by name (Meshelemiah with seven sons, Obed-edom with eight sons and six grandsons, and Hosah with four sons); but the total number in all the three families of doorkeepers is stated at ninety-three, and neither the one nor the other of these numbers bears any relation to twenty-four. Finally, the posts are so distributed that Meshelemiah with his eighteen sons and brothers kept guard on the east and north sides with six posts; Obed-edom with his sixty-two sons and brothers on the south side with four and 2 x 2, that is, eight posts; and Hosah with his thirteen sons and brothers on the western side with four and two, that is, six; so that even here no symmetrical distribution of the service can be discovered.

1Ch 26:19

Subscription, in which it is again stated that the classes of doorkeepers were taken from among the Korahites and Merarites.

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 22:1--27:34

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

In this section of chapters we have David's preparations for the fulfillment of those aspects of the covenant that extended beyond his reign. We can see David's belief that God would fulfill the rest of His promises in the ways he prepared for their fulfillment. He prepared in two ways: by gathering materials for the construction of the temple (ch. 22), and by appointing the officials who would guide Israel after his death (chs. 23-27).

David concerned himself with what God had promised. In this he was a godly example to the restoration Jews, and he is to us. He wanted to see God's kingdom come, namely, the kingdom that God had promised (cf. Matt. 6:10). The focus of the promise was the house for God that Solomon would build. David did all he could to pave the way for its coming into reality (cf. Ps. 69:9; John 2:17). The postexilic remnant demonstrated little zeal to rebuild the temple or to reestablish God's kingdom on earth (Hag. 1:2). The Book of Chronicles was one instrument God used to stir them up to action (cf. Hag. 2:20-23).

Constable: 1Ch 23:1--26:32

Preparations for temple service chs. 23-26

Verses 1 and 2 of chapter 23 provide an outline for what follows in chapters 23-27 but in reverse order. After David appointed Solomon as his coregent in 973 B.C., he began the preparations the writer described here.

David adapted the service of the Levites, who assisted the priests, to the new temple ritual. This form of worship was a combination of tabernacle and divinely approved revised worship (Num. 3; 23:3-32). The Chronicler gave the names of the family heads in Levi's tribe first (vv. 3-24). Then he explained the duties that David prescribed for them (vv. 25-32). In all this David was careful to abide within the guidelines of the Mosaic Law and other instructions he had received from the Lord (cf. 28:19). Previously the Levites had served mainly by carrying the tabernacle and its furnishings from place to place (Num. 2-4). Now their duty was to maintain the temple and its worship with the exception of matters reserved for the priests (vv. 28-32).

"To entitle this section the organization of the Levites' is to make it sound like bureaucratic regimentation. It is rather to be seen as a scaffolding for that house, a structure to enable God's people to function as they ought."⁷⁴

The high priest supervised the priests in their temple service (23:28; 24:1-19). Priests were descendants of Aaron and constituted only one branch of the Levitical family (Num. 18:7). The priests continued to offer sacrifices and offerings on the brazen and incense (golden) altars (Num. 18:1-7). David organized the priests into 24 groups each of which served for one week at a time (2 Chron. 23:8). Zadok and Ahimelech served as high priests. Ahimelech, a descendant of Eli, served at the Jerusalem tent David had erected for the ark until Zadok replaced him. Zadok originally oversaw the sanctuary at Gibeon until David brought him into Jerusalem to take Ahimelech's place. Abiathar, Ahimelech's son, revolted against Solomon, and from then on Zadok served as high priest alone.

The writer also recorded the order of Levitical service (24:20-31). The casting of lots determined this order. Every detail of temple service was important to David. This shows his heart for God and how he lived in the present with the future God had promised clearly in view. David lowered the age required for Levitical service from 30 to 20. He may have done this because there was a need for many more Levites under the new system of worship (vv. 24, 27; cf. v. 3).⁷⁵

David also organized some of the Levitical families as temple musicians. Asaph was a Gershonite (6:39-43), Heman a Kohathite (6:33), and Jeduthun (Ethan) a Merarite (6:44-47). They were responsible for singing praises to God and leading the people in doing the same. This is what "prophesying" included (25:1). The re-establishment of temple worship was important in postexilic Israel, and music played a large part in it. Consequently David's organization would have been of great interest then.

The organization of a temple choir is surprising since the Chronicler elsewhere presented Israel's worship as done in compliance with the Mosaic Law, which made no provision for a choir. However the prophets Nathan and Gad had authorized this choir (2 Chron. 29:25). Furthermore this choir was in harmony with other legislation in the Law directing praise of the Lord (cf. Num. 10:10; Deut. 10:8; 18:5). Also the general scriptural admonition to rejoice in God's presence encouraged creative expressions of worship in harmony with God's Word.⁷⁶

David also organized the officers of the Levites as gatekeepers (26:1-19), treasury guards (26:20-28), and leaders in external affairs (26:29-32). The gatekeepers were the temple guards (cf. 26:7-8).⁷⁷ David even specified the number of guards at each temple gate (26:17-18). There were 24 guard stations manned 24 hours a day. In view of the wealth in and on the temple, security needed to be tight (cf. 26:27-28).

"In the capitals of the Asiatic kingdoms of antiquity, enormous quantities of precious metals were accumulated."⁷⁸

Guzik: 1Ch 26:1-32

1 Chronicles 26 - The Gatekeepers for the Temple

A. The divisions of the gatekeepers.

1. (1-5) The divisions of the gatekeepers.

Concerning the divisions of the gatekeepers: of the Korahites, Meshelemiah the son of Kore, of the sons of Asaph. And the sons of Meshelemiah were Zechariah the firstborn, Jediael the second, Zebadiah the third, Jathniel the fourth, Elam the fifth, Jehohanan the sixth, Eliehoenai the seventh. Moreover the sons of Obed-Edom were Shemaiah the firstborn, Jehozabad the second, Joah the third, Sacar the fourth, Nethanel the fifth, Ammiel the sixth, Issachar the seventh, Peulthai the eighth; for God blessed him.

a. Divisions of the gatekeepers: These had the responsibility for security, both in a practical and spiritual sense. They made sure that only those who were ready to serve and worship God could come to the temple and its associated building. Their work had to be organized and arranged just as much as the work of the priests who officiated at the sacrifices.

i. "Though less prominent than some of their Levitical colleagues, from time to time the gatekeepers made a vital contribution to national life, notably under the high priest Jehoiada (2 Chronicles 23:4-6, 19), and in the reigns of Hezekiah (2 Chronicles 31:14-19) and Josiah (2 Chronicles 34:9-13)." (Selman)

ii. "Essentially their duty was to make ordinary people aware of the practical limits of holiness, for anyone entering the sanctuary unlawfully did so on penalty of death." (Selman)

iii. Though some might see their work as humble, it was actually of great priviledge. Remember the envy of the Psalmist: I would rather be a doorkeeper in the house of my God than dwell in the tents of wickedness. (Psalm 84:10)

b. Of the sons of Asaph: "Not that famous Asaph the singer, but another Asaph, called also Ebiasaph, 1 Chronicles 6:37." (Trapp)

2. (6-8) Shemaiah and his sons, and the other sons of Obed-Edom.

Also to Shemaiah his son were sons born who governed their fathers' houses, because they were men of great ability. The sons of Shemaiah were Othni, Rephael, Obed, and Elzabad, whose brothers Elihu and Semachiah were able men. All these were of the sons of Obed-Edom, they and their sons and their brethren, able men with strength for the work: sixty-two of Obed-Edom.

a. Who governed their fathers' houses, because they were men of great ability: Shemaiah was of the family of gatekeepers, yet his sons rose to positions of high responsibility because they were men of great ability. They are also described as able men with strength for the work.

i. "Able men might be better translated, 'strong men'. The job might entail removal of unwelcome people or objects (cf. 2 Chronicles 26:16-20)." (Selman)

3. (9-12) Other gatekeepers.

And Meshelemiah had sons and brethren, eighteen able men. Also Hosah, of the children of Merari, had sons: Shimri the first (for though he was not the firstborn, his father made him the first), Hilkiah the second, Tebaliah the third, Zechariah the fourth; all the sons and brethren of Hosah were thirteen. Among these were the divisions of the gatekeepers, among the chief men, having duties just like their brethren, to serve in the house of the LORD.

a. Having duties just like their brethren, to serve in the house of the LORD: Some would make a distinction between the spiritual work of the temple and the practical work of the temple and regard the spiritual work as more important. The Chronicler is careful to remind us that the work of these gatekeepers, whose service was more practical in nature, was esteemed by God as just as valuable.

i. "A very important point is made by the inclusion of these groups, even though they might seem to represent a diversion from Chronicles' main theme. As God's people pay proper attention to their status as a worshipping community, the distinction between the sacred and the secular disappears. All tasks, whether mundane or specialized, 'religious' or 'lay', have value in the eyes of God." (Selman)

4. (13-19) The lot for each family of the gatekeepers.

And they cast lots for each gate, the small as well as the great, according to their father's house. The lot for the East Gate fell to Shelemiah. Then they cast lots for his son Zechariah, a wise counselor, and his lot came out for the North Gate; to Obed-Edom the South Gate, and to his sons the storehouse. To Shuppim and Hosah the lot came out for the West Gate, with the Shallecheth Gate on the ascending highway; watchman opposite watchman. On the east were six Levites, on the north four each day, on the south four each day, and for the storehouse two by two. As for the Parbar on the west, there were four on the highway and two at the Parbar. These were the divisions of the gatekeepers among the sons of Korah and among the sons of Merari.

a. They cast lots for each gate: They determined the order and arrangement of the service for the gatekeepers the same way that they determined the order and arrangement for the priests in their service.

b. The small as well as the great: This means that David let the LORD decide when it came to organizing and ordering these offices, and he did not let prestige or position determine thei appointments.

i. "Our method is not that of casting lots, but of seeking the direct guidance of the Spirit. But we need to remember that in our choice of men for office in the work of the Church of God, the things of privilege, which too often count in human affairs, must have no weight with us." (Morgan)

ii. "But chiefly we are concerned with the temple of the heart. We surely need the doorkeeper there, for in the history of the inner life there is so much going and coming; such troops of thoughts pour into the shrine of the soul, and pour out. And often, in the crowd, disloyal and evil thoughts intrude, which, before we know it, introduce a sense of distance and alienation from God." (Meyer)

B. Other Levitical servants to the temple.

1. (20-25) Overseerers for the treasuries of the house of God.

Of the Levites, Ahijah was over the treasuries of the house of God and over the treasuries of the dedicated things. The sons of Laadan, the descendants of the Gershonites of Laadan, heads of their fathers' houses, of Laadan the Gershonite: Jehieli. The sons of Jehieli, Zetham and Joel his brother, were over the treasuries of the house of the LORD. Of the Amramites, the Izharites, the Hebronites, and the Uzzielites: Shebuel the son of Gershom, the son of Moses, was overseer of the treasuries. And his brethren by Eliezer were Rehabiah his son, Jeshaiah his son, Joram his son, Zichri his son, and Shelomith his son.

a. Over the treasuries of the house of God and over the treasuries of the dedicated things: David set in order the financial organization necessary to administrate the building of the temple, including oversight of the all the riches brought in by David's conquest of neighboring peoples (the dedicated things).

2. (26-28) Shelomith, a notable overseer of the treasuries of the house of God.

This Shelomith and his brethren were over all the treasuries of the dedicated things which King David and the heads of fathers' houses, the captains over thousands and hundreds, and the captains of the army, had dedicated. Some of the spoils won in battles they dedicated to maintain the house of the LORD. And all that Samuel the seer, Saul the son of Kish, Abner the son of Ner, and Joab the son of Zeruiah had dedicated, every dedicated thing, was under the hand of Shelomith and his brethren.

3. (29-32) Other servants for the Kingdom of Israel.

Of the Izharites, Chenaniah and his sons performed duties as officials and judges over Israel outside Jerusalem. Of the Hebronites, Hashabiah and his brethren, one thousand seven hundred able men, had the oversight of Israel on the west side of the Jordan for all the business of the LORD, and in the service of the king. Among the Hebronites, Jerijah was head of the Hebronites according to his genealogy of the fathers. In the fortieth year of the reign of David they were sought, and there were found among them capable men at Jazer of Gilead. And his brethren were two thousand seven hundred able men, heads of fathers' houses, whom King David made officials over the Reubenites, the Gadites, and the half-tribe of Manasseh, for every matter pertaining to God and the affairs of the king.

a. For every matter pertaining to God and the affairs of the king: "Expounding also of the law, and therehence answering cases, solving doubts; superintendents, some say they were, throughout the whole kingdom." (Trapp)

i. "The statistic that 2,700 Levites maintained the laws of 'God and . . . the king' among the tribes west of the Jordan (v.30) seems strange . . . but contains a hint of the importance of the district of Gilead." (Payne)

© 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 26 (Chapter Introduction)

Overview

1Ch 26:1, The divisions of the porters; 1Ch 26:13, The gates assigned by lot; 1Ch 26:20, The Levites that had charge of the treasures; 1Ch 26:29, Officers and judges.

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 26 (Chapter Introduction)

CHRONICLES CHAPTER 26

The division of the porters, 1Ch 26:1-12 . The gates assigned by lot, 1Ch 26:13-19 . The Levites have charge of the treasures of the temple, 1Ch 26:20-28 . Officers and judges, 1Ch 26:29-32 .

Not that famous Asaph the singer, but another Asaph , called also Ebiasaph , 1Ch 6:37 .

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 26 (Chapter Introduction)

The offices of the Levites.

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 26 (Chapter Introduction)

We have here an account of the business of the Levites. That tribe had made but a very small figure all the time of the judges, till Eli and Samuel appeared. But when David revived religion the Levites were, of all men, in the greatest reputation. And happy it was that they had Levites who were men of sense, fit to support the honour of their tribe. We have here an account, I. Of the Levites that were appointed to be porters (v. 1-19). II. Of those that were appointed to be treasurers and storekeepers (1Ch 26:20-28). III. Of those that were officers and judges in the country, and were entrusted with the administration of public affairs (1Ch 26:29-32).

Constable: 1 Chronicles (Book Introduction)

Introduction

Title

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

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

Writer and Date

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

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

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

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

Scope and Purpose

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

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

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

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

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

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

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

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

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

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

Another statement of the purpose of Chronicles is as follows:

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

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

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

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

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

Message¹⁶

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Constable: 1 Chronicles (Outline)

Outline

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

A. The lineage of David chs. 1-3

B. The house of Israel chs. 4-7

1. The family of Judah 4:1-23

2. The family of Simeon 4:24-43

3. The families of Transjordan ch. 5

4. The family of Levi ch. 6

5. The remaining families of Israel ch. 7

C. The lineage of Saul chs. 8-9

II. The reign of David chs. 10-29

A. The death of Saul ch. 10

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

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

D. David and the ark chs. 13-16

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

2. Restoring fellowship with Yahweh ch. 14

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

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

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

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

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

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

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

(Continued in notes on 2 Chronicles)

Constable: 1 Chronicles

1 Chronicles

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Chronicles (Book Introduction)

THE FIRST BOOK OF PARALIPOMENON.

INTRODUCTION.

These Books are called by the Greek Interpreters, Paralipomenon; ( Greek: Paraleipomenon, ) that is, of things left out, or omitted; because they are a kind of supplement of such things as were passed over in the Books of Kings. The Hebrews call them, Dibre Hajamim; that is, The words of the days, or The Chronicles. Not that they are the books which are so often quoted in the Kings, under the title of, The Words of the days of the kings of Israel, and of the kings of Juda; for the Books of Paralipomenon were written after the Books of Kings; but because, in all probability, they have been abridged from those ancient words of the days, by Esdras, or some other sacred author. (Challoner) --- The author of this compilation refers to the same works, 2 Paralipomenon xvi. 11., &c. These journals were principally composed by prophets, though there were other people appointed to write the most important occurrences, 2 Kings viii. 16., and 4 Kings xviii. 18. The genealogies of families, particularly of the Levites, and the interests of piety and religion, are kept most in view. (Calmet) --- The variations which appear between this work and the other parts of Scripture, are owing to the faults of transcribers; and, though they could not be satisfactorily explained, it would be rashness to condemn the author of inaccuracy, at this distance of time, when we know so little of those transactions. (Haydock) --- Who calls in question the history of Alexander, though the different authors of it scarcely agree in one calculation of the number of troops, nations conquered, &c.?" Yet the work before us is of far higher authority, as it was dictated by the Holy Ghost. (Calmet) --- "Without it, a person would in vain pretend to understand the Scriptures." It is "an epitome of the Old Testament," and "explains many difficulties of the gospels." (St. Jerome) --- The author does not, however, seem to have designed to draw up an exact epitome, or to supply the deficiencies of the other works. (Calmet) --- The first nine chapters contain various genealogical histories. In the 10th, we have the election and death of Saul; and in the remainder of the first book, the transactions of David, (Worthington) till the year [of the world] 2990, where the second book commences with the reign of Solomon, and brings us to the end of the captivity. (The year of the world 3468.; Calmet)

Gill: 1 Chronicles (Book Introduction)

INTRODUCTION TO 1 CHRONICLES

This and the following book were reckoned by the Jews as one book, as appears by the Masoretic note at the end of the second book, and as is affirmed by Origen ^a and Jerom ^b; and they were by the ancients ^c called Chronicles, as they are by us; but they are different from the book of the chronicles of the kings of Israel and Judah, so often mentioned in the preceding books, seeing several things there referred to, as in them, are not to be found here; though no doubt many things here recorded were taken from thence under a divine direction. In the Greek version, and so in the Vulgate Latin version after that, they are called "Paralipomena", that is, things passed over or omitted, because they contain several anecdotes which are not to be found in the books of Samuel and Kings. The Hebrew title of them is, "Dibre Hayamim", words of days, day books or diaries, and what the Greeks call "Ephemerides"; though, as "yamim" sometimes signifies years, they may be named "annals"; and so the Arabic inscription is,

"the Books of Annals;''

and because they chiefly respect the kings of Judah, the Syriac inscription is,

"the Book of the Things that were done in the Times of the Kings of Judah.''

The Targum is,

"the Book of Genealogies, the Words of Days, which were from the Days of the World;''

because the first ten chapters consist of genealogies beginning from Adam. The inspired penman of these books must live after the return of the Jews from the Babylonish captivity, since he carries down the genealogy of the kings and princes of Judah beyond that time, 1Ch 3:17. It is generally thought by the Jews and Christians that Ezra was the writer of them, with which agrees the age in which he lived; and as it may seem, from the last of these books ending with the same words with which that under his name begins: so the Talmudists ^d say, that Ezra wrote his own book, and the genealogy of the chronicles unto his own, or unto Velo, "and he had brethren", 2Ch 21:2 and Jarchi affirms that he wrote them by the hand or means of Haggai, Zechariah, and Malachi, inspired prophets; though some Jewish writers ^e suppose they were written partly by him, and partly by Nehemiah; that all to 2Ch 21:2 were written by Ezra, and the rest by Nehemiah. Kimchi thinks that Ezra was not the first author and writer of these books, but that the books of Chronicles and Annals of the kings of Judah, and of the kings of Israel, were separately written before him; but that he only revised them, and with the men of the great synagogue added the genealogies, and put them into the canon of the Scriptures ^f. Spinosa ^g fancies they were written after Judas Maccabaeus had restored the temple, since the historian tells what families dwelt in Jerusalem in the times of Ezra, 1Ch 9:1 and speaks of the porters, 1Ch 9:17 two of which are mentioned, Neh 11:19 as if Ezra could not describe the families that lived when he did, or name the porters of the temple, since it was finished and dedicated in his time, Ezr 6:15, but however there is no doubt to be made of the authenticity of these books, since not only they have always been acknowledged by the Jews as a part of the canonical Scripture, and by ancient Christians, as appears by the catalogues of Melito ^h and Origen ⁱ; but there are plain references to them in the New Testament. The genealogy of Christ, by the evangelists, is formed out of them; the doxology in Rev 5:12 as some have observed, comes very near to what is used by David, 1Ch 29:11 and the passages in Act 7:48 contain the sense of what is expressed in 2Ch 2:5. The use and design of these books are chiefly to give a larger account of the kingdom of Judah, especially after the division of it from the ten tribes, and of the kings thereof, than what is given in the preceding books, as in the last of these books; and particularly they ascertain the genealogy of Christ, that it might be clear and plain of what tribe and family the Messiah came, that he descended from the tribe of Judah, and from the kings of the house of David, as in this first book. They both contain an history from Adam, to the deliverance of the Jews from their captivity in Babylon. The first of these books reaches, according to Hottinger ^k, to A. M. 2985, and the latter is an history of four hundred and seventy two years. According to Bishop Usher ^l the former contains a course of 2990 years, and the latter of four hundred and seventy eight.

Gill: 1 Chronicles 26 (Chapter Introduction)

INTRODUCTION TO 1 CHRONICLES 26

In this chapter we have a further account of the disposition and distribution of the Levites, to serve in other offices, as of porters at the several gates of the temple, for which they cast lots, 1Ch 26:1 of others, as over the treasures of the house of the Lord, 1Ch 26:20, and of others that were appointed judges in the land, to administer justice to the people, 1Ch 26:29.