Text -- 1 Chronicles 29:24 (NET)

29:24 All the officers and warriors, as well as all of King David’s sons, pledged their allegiance to King Solomon.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Ch 29:24

On the throne of Israel, which is called the throne of the Lord, because the Lord himself was in a peculiar manner the king and governor of Israel. He had the founding, he had the filling of their throne, by immediate direction.

JFB: 1Ch 29:24

Hebrew, "put their hands under Solomon," according to the custom still practised in the East of putting a hand under the king's extended hand and kissing the back of it (2Ki 10:15).

Clarke: 1Ch 29:24

Submitted themselves - נתנו יד תחת ש©למה nathenu yad tachath Shelomoh . "They gave the hand under Solomon;"they swore fealty to him. We have already seen that putting the hand under the thigh ( super sectionem circumcisionis ) was the form of taking an oath. See the note on Gen 24:9.

TSK: 1Ch 29:24

all the princes : 1Ch 22:17, 1Ch 28:21

all the sons : 1Ch 2:3-9; 1Ki 1:50-53, 1Ki 2:24, 1Ki 2:25

submitted themselves unto : Heb. gave the hand under, Gen 24:2, Gen 47:29; 2Ch 30:8 *marg. Eze 17:18

Commentary -- Word/Phrase Notes (per Verse)

Poole: 1Ch 29:24

Heb. Put their hands under Solomon , i.e. they owned him for their king, and themselves for his subjects, and swore fealty to him; which possibly they now did after the ancient manner, with that ceremony of putting their hands under his thigh, which was used in swearing, Gen 24:2 47:29 ; or at least the thing is signified by a phrase taken from that practice formerly used, though now neglected; it being usual in all nations and languages to signify present things by phrases taken from ancient customs.

Haydock: 1Ch 29:24

Gave. Hebrew, "placed their hands upon Solomon." Septuagint, "were subject to him." (Calmet) ---

The latter words in the Vulgate explain the meaning of the ceremony. (Menochius) ---

It seems to have been similar to that used by Abraham required an oath of his servant, Genesis xxiv. 2. Vassals placed their hands within those of their Lord, under whom they hold lands; (Calmet) and the descendants of the Germans testify their submission, by putting their hands between a person's knees. ---

The nobles took the oath of fidelity to Solomon, by some such method. (Calmet)

Gill: 1Ch 29:24

And all the princes and the mighty men,.... The princes of the tribes, and the officers of the army:

and all the sons likewise of King David; as many as were living: and though they were elder than Solomon:

they submitted to Solomon the king; or "gave the hand under" ^t him, promised obedience, and swore allegiance to him, see Gen 24:2.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Ch 29:24

¹ tn Heb “placed a hand under Solomon the king.”

Commentary -- Verse Range Notes

TSK Synopsis: 1Ch 29:1-30

1 David, by his example and entreaty,

6 causes the princes and people to offer willingly.

10 David's thanksgiving and prayer.

20 The people, having blessed God, and sacrificed, make Solomon king.

26 David's reign and death.

MHCC: 1Ch 29:20-25

This great assembly joined with David in adoring God. Whoever is the mouth of the congregation, those only have the benefit who join him, not by bowing down the head, so much as by lifting up the soul. Solomon sat on the throne of the Lord. Solomon's kingdom typified the kingdom of the Messiah, whose throne is the throne of the Lord.

Matthew Henry: 1Ch 29:23-30

These verses bring king Solomon to his throne and king David to his grave. Thus the rising generation thrusts out that which went before, and says, "Make room for us."Every one has his day.

I. Here is Solomon rising (1Ch 29:23): Solomon sat on the throne of the Lord. Not his throne which he prepared in the heavens, but the throne of Israel is called the throne of the Lord because not only is he King of all nations, and all kings rule under him, but he was in a peculiar manner King of Israel, 1Sa 12:12. He had the founding, he had the filling, of their throne, by immediate direction. The municipal laws of their kingdom were divine. Urim and prophets were the privy counsellors of their princes; therefore is their throne called the throne of the Lord. Solomon's kingdom typified the kingdom of the Messiah, and his is indeed the throne of the Lord; for the Father judgeth no man, but hath committed all judgment to him; hence he calls him his King, Psa 2:6. Being set on the throne of the Lord, the throne to which God called him, he prospered. Those that follow the divine guidance may expect success by the divine blessing. Solomon prospered; for, 1. His people paid honour to him, as one to whom honour is due: All Israel obeyed him, that is, were ready to swear allegiance to him (1Ch 29:23), the princes and mighty men, and even the sons of David, though by seniority their title to the crown was prior to his, and they might think themselves wronged by his advancement. God thought fit to make him king, and made him fit to be so, and therefore they all submitted themselves to him. God inclined their hearts to do so, that his reign might, from the first, be peaceable. His father was a better man than he, and yet came to the crown with much difficulty, after long delay, and by many and slow steps. David had more faith, and therefore had it more tried. They submitted themselves (Heb. They gave the hand under Solomon ), that is, bound themselves by oath to be true to him (putting the hand under the thigh was a ceremony anciently used in swearing); or they were so entirely devoted that they would put their hand under his feet to serve him. 2. God put honour upon him; for those that honour him he will honour: The Lord magnified Solomon exceedingly, 1Ch 29:25. His very countenance and presence, I am apt to think, had something in them very great and awful. All he said and all he did commanded respect. None of all the judges or kings of Israel, his predecessors, made such a figure as he did nor lived in such splendour.

II. Here is David's setting, that great man going off the stage. The historian here brings him to the end of his day, leaves him asleep, and draws the curtains about him.

1. He gives a summary account of the years of his reign, 1Ch 29:26, 1Ch 29:27. He reigned forty years, as did Moses, Othniel, Deborah, Gideon, Eli, Samuel, and Saul, who were before him, and Solomon after him.

2. He gives a short account of his death (1Ch 29:28), that he died full of days, riches, and honour; that is, (1.) Loaded with them. He was very old, and very rich, and very much honoured both of God and man. He had been a man of war from his youth, and, as such, had his soul continually in his hand; yet he was not cut off in the midst of his days, but was preserved through all dangers of a military life, lived to a good old age, and died in peace, died in his bed, and yet in the bed of honour. (2.) Satiated with them. He was full of days, riches, and honour; that is, he had enough of this world and of the riches and honours of it, and knew when he had enough, for he was very willing to die and leave it, having said (Psa 49:15), God shall receive me, and (Psa 23:4), Thou art with me. A good man will soon be full of days, riches, and honour, but will never be satisfied with them; no satisfaction but in God's loving kindness.

3. For a fuller account of David's life and reign he refers to the histories or records of those times, which were written by Samuel while he lived, and continued, after his death, by Nathan and Gad, 1Ch 29:29. There was related what was observable in his government at home and his wars abroad, the times, that is, the events of the times, that went over him, 1Ch 29:29, 1Ch 29:30. These registers were then in being, but are now lost. Note, Good use may be made of those histories of the church which are authentic though not sacred or of divine inspiration.

Keil-Delitzsch: 1Ch 29:23-24

Solomon's accession and David's death , with a statement as to the length of his reign and the sources of the history. - 1Ch 29:23-25. The remarks on Solomon's accession and reign contained in these verses are necessary to the complete conclusion of a history of David's reign, for they show how David's wishes for his son Solomon, whom Jahve chose to be his successor, were fulfilled. On יהוה על־כּסּא see the commentary on 1Ch 28:5. ויּצלח , he was prosperous, corresponds to the hope expressed by David (1Ch 22:13), which was also fulfilled by the submission of all princes and heroes, and also of all the king's sons, to King Solomon (1Ch 29:24). There can hardly, however, be in these last words a reference to the frustrating of Adonijah's attempted usurpation of the throne (cf. 1Ki 1:15.). תּחת יד נתן = to submit. But this meaning is not derived (Rashi) from the custom of taking oaths of fidelity by clasping of hands, for this custom cannot be certainly proved to have existed among the Israelites; still less can it have arisen from the ancient custom mentioned in Gen 24:2, Gen 24:9; Gen 47:29, of laying the hand under the thigh of the person to whom one swore in making promises with oath. The hand, as the instrument of all activity, is here simply a symbol of power.

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 28:1--29:30

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

A primary concern of the Chronicler, the evidence of which is his selection of material and emphases, was the promise of a King who would eventually come and rule over God's people. God had fulfilled some of the Davidic Covenant promises in David's lifetime. He fulfilled others in Solomon's reign. Still others remained unfulfilled. For a third time the writer recorded the promises God gave to David. In the first case, God spoke to David (17:1-27). In the second, David spoke to Solomon (22:1-19). In the third, David spoke to Solomon and Israel's other leaders (28:1).

David may have thought Solomon would fulfill the rest of the promises in the covenant (28:5-7). He must have realized that to do so Solomon would have to obey God faithfully (28:7). Solomon, however, was not completely obedient. Consequently if God is faithful to His promises, a faithful Son of David had to arise. The Chronicler looked forward to this future hope.

In describing David's plans for building the temple the Chronicler seems to have wanted to present David as a second Moses. He also seems to have wanted to present Solomon as a second Joshua to some extent.⁷⁹

Constable: 1Ch 29:23-25

Solomon's coronation 29:23-25

Two years after David's blessing Solomon mounted the throne as sole king of Israel.⁸⁶ The events surrounding Adonijah's rebellion (1 Kings 1) were of no significance to the Chronicler since they had no bearing on his purpose. His interest lay in Solomon as a focus of the Davidic Covenant promises and the builder of the temple.

Guzik: 1Ch 29:1-30

1 Chronicles 29 - The End of David's Reign

A. David's offering for the temple.

1. (1-5) David's gifts to build the temple.

Furthermore King David said to all the assembly: "My son Solomon, whom alone God has chosen, is young and inexperienced; and the work is great, because the temple is not for man but for the LORD God. Now for the house of my God I have prepared with all my might: gold for things to be made of gold, silver for things of silver, bronze for things of bronze, iron for things of iron, wood for things of wood, onyx stones, stones to be set, glistening stones of various colors, all kinds of precious stones, and marble slabs in abundance. Moreover, because I have set my affection on the house of my God, I have given to the house of my God, over and above all that I have prepared for the holy house, my own special treasure of gold and silver: three thousand talents of gold, of the gold of Ophir, and seven thousand talents of refined silver, to overlay the walls of the houses; the gold for things of gold and the silver for things of silver, and for all kinds of work to be done by the hands of craftsmen. Who then is willing to consecrate himself this day to the LORD?"

a. The work is great, because the temple is not for man but for the LORD God: One reason David did so much to prepare for the building of the temple was because he knew that the work was great and required great resources - more than a young and inexperienced king like Solomon could be expected to gather on his own.

i. The work was great because it was for God. Before a great God there are no small works; everything should be done for the glory of God (Colossians 3:22).

b. Now for the house of God I have prepared with all my might: This was certainly true. When we consider all that David did to provide security, a location, the land, money, materials, supervisory staff, workers, plans, and an organized team to run the temple, it is evident that David gave this work of preparation all of his might.

c. Moreover, because I have set my affection on the house of my God, I have given to the house of my God: David gave all he gave because he loved the house of God. We naturally give to and support that which we love. For where your treasure is, there your heart will be also (Matthew 6:21).

i. David specifically used the phrase house of my God to emphasize the personal connection; this was more personal than saying merely the house of God. Because God was David's God in a personal sense, David loved the house of God.

ii. Over and above all that I have prepared for the holy house: David loved the house of his God so much that he gave over and above what he gave before. David did an enormous amount of preparation and resource gathering to build the temple; but now he gave even more, even giving over and above.

d. Who then is willing to consecrate himself this day to the LORD? David brought up his giving - especially the over and above giving - he used it as an occasion to challenge his fellow Israelites to also consecrate themselves to the LORD.

i. Given the massive amount that David gathered for the building of the temple, it might be argued that the gifts of the people were unnecessary. Yet David knew that it was important to give the people an opportunity to give, for their sake more than for the sake of the building project itself. Their giving was a legitimate and important way to consecrate themselves to God.

ii. "The king's appeal for each giver to 'consecrate himself' reads literally 'to fill his hand.' This was a technical phrase used to describe ordination to the priesthood; and Scripture, significantly, places the act of giving on this same level of devotion." (Payne)

2. (6-9) The giving of other Israelites.

Then the leaders of the fathers' houses, leaders of the tribes of Israel, the captains of thousands and of hundreds, with the officers over the king's work, offered willingly. They gave for the work of the house of God five thousand talents and ten thousand darics of gold, ten thousand talents of silver, eighteen thousand talents of bronze, and one hundred thousand talents of iron. And whoever had precious stones gave them to the treasury of the house of the LORD, into the hand of Jehiel the Gershonite. Then the people rejoiced, for they had offered willingly, because with a loyal heart they had offered willingly to the LORD; and King David also rejoiced greatly.

a. Then the leaders . . . offered willingly: The people found it easy to give when they saw the greatness and the value of the project and when they had good examples of over and above giving like King David.

b. Then the people rejoiced, for they had offered willingly, because with a loyal heart they had offered willingly to the LORD: The people found that it was a joyful thing to give so generously to God. They fulfilled the later New Testament idea of the cheerful giving (2 Corinthians 9:7).

B. David's Psalm blesses God before the people.

1. (10-12) David exalts the LORD.

Therefore David blessed the LORD before all the assembly; and David said: "Blessed are You, LORD God of Israel, our Father, forever and ever. Yours, O LORD, is the greatness, the power and the glory, the victory and the majesty; for all that is in heaven and in earth is Yours; Yours is the kingdom, O LORD, and You are exalted as head over all. Both riches and honor come from You, and You reign over all. In Your hand is power and might; in Your hand it is to make great and to give strength to all."

a. Therefore David blessed the LORD before all the assembly: The generous giving made David rejoice and praise God. It wasn't for the sake of the wealth itself, but because it demonstrated that the hearts of the people were really interested in God and in His house.

b. Blessed are You, LORD God of Israel, our Father, forever and ever: This is the first time in the Bible that God is addressed directly as a Father over His people.

i. Jesus taught His disciples to pray beginning with this phrase, our Father (Matthew 6:9-13). Jesus may have had this passage in mind when teaching His disciples about prayer, because there are other similarities between the two passages.

ii. "This verse supplies the conclusion to the Lord's Prayer: 'For thine is the kingdom' (Matthew 6:13, KJV)." (Payne)

c. Both riches and honor come from You: David could say this as a man who had a life full of both riches and honor. He knew that those things came from God and not from David Himself.

2. (13-15) David expresses thanks for the privilege of giving

"Now therefore, our God, we thank You and praise Your glorious name. But who am I, and who are my people, that we should be able to offer so willingly as this? For all things come from You, and of Your own we have given You. For we are aliens and pilgrims before You, as were all our fathers; Our days on earth are as a shadow, and without hope."

a. Who am I, and who are my people, that we should be able to offer so willingly as this? David knew that both the ability and the heart to give were themselves gifts from God. He was actually humbled by having such a heart to give, both in himself and in the people of Israel as a group.

i. David knew this was true because he knew that all things come from God, and whatever they gave to God was His own to begin with.

ii. "That thou shouldst give us both such riches out of which we should be able to make such an offering, and such a willing and free heart to offer them; both of which are thy gifts, and the fruits of thy good grace and mercy to us." (Poole)

b. Our days on earth are as a shadow, and without hope: By emphasizing the weakness of man, David recognizes the greatness of God. He can take hopeless, alien pilgrims and shadows and use them to build a great house unto a great God.

i. "A shadow seemeth to be something, when indeed it is nothing; so is man's life: and the longer this shadow seemeth to be, the nearer the sun is to setting." (Trapp)

3. (16-19) David commits the offering received from the people unto God.

"O LORD our God, all this abundance that we have prepared to build You a house for Your holy name is from Your hand, and is all Your own. I know also, my God, that You test the heart and have pleasure in uprightness. As for me, in the uprightness of my heart I have willingly offered all these things; and now with joy I have seen Your people, who are present here to offer willingly to You. O LORD God of Abraham, Isaac, and Israel, our fathers, keep this forever in the intent of the thoughts of the heart of Your people, and fix their heart toward You. And give my son Solomon a loyal heart to keep Your commandments and Your testimonies and Your statutes, to do all these things, and to build the temple for which I have made provision."

a. In the uprightness of my heart I have willingly offered all these things: David knew that it was important to emphasize that his offering had been made willingly. He gave because he wanted to, not merely as a demonstration to induce the people to give. David therefore also knew that the people made their offering willingly to God.

b. Keep this forever in the intent of the thoughts of the heart of Your people, and fix their heart toward You: David knew that the people of Israel were in a godly, wonderful place on this day of offering to the temple.

i. "Praise then merged into prayer that the state of mind in which they had given might be maintained; and for Solomon, that he might be kept with a perfect heart to complete the work of Temple building. It was a fitting and glorious ending to a great reign." (Morgan)

c. And give my son Solomon a loyal heart to keep Your commandments: David knew that this was the key to the lasting health of the kingdom of Israel and the security of his dynasty.

4. (20) David leads the congregation in praise to God.

Then David said to all the assembly, "Now bless the LORD your God." So all the assembly blessed the LORD God of their fathers, and bowed their heads and prostrated themselves before the LORD and the king.

a. Now bless the LORD your God: When it came time to bless the LORD, it wasn't enough for the people to feel a feeling in their heart. They had to do something to demonstrate their heart towards God, and they bowed their heads and prostrated themselves before the LORD.

C. The end of David's reign.

1. (21-25) The nation rejoices as Solomon is enthroned.

And they made sacrifices to the LORD and offered burnt offerings to the LORD on the next day: a thousand bulls, a thousand rams, a thousand lambs, with their drink offerings, and sacrifices in abundance for all Israel. So they ate and drank before the LORD with great gladness on that day. And they made Solomon the son of David king the second time, and anointed him before the LORD to be the leader, and Zadok to be priest. Then Solomon sat on the throne of the LORD as king instead of David his father, and prospered; and all Israel obeyed him. All the leaders and the mighty men, and also all the sons of King David, submitted themselves to King Solomon. So the LORD exalted Solomon exceedingly in the sight of all Israel, and bestowed on him such royal majesty as had not been on any king before him in Israel.

a. A thousand bulls, a thousand rams, a thousand lambs, with their drink offerings, and sacrifices in abundance: This was a special day, probably celebrated after the death of David when Solomon formally took the throne. These sacrifices were used to feed the people of Israel, and they ate and drank before the LORD in a great feast of communion with God and one another.

b. They made Solomon the son of David king the second time: This was undoubtedly the enthronement after the rebellion of Adonijah had been defeated (1 Kings 1-2).

i. "For the first time (1 Kings 1:38-39) it was done hastily, suddenly, and in a manner tumultuarily, by reason of Adonijah's sedition; but this here was done with good respite and great solemnity, but whether before or after David's death is questionable." (Trapp)

ii. Submitted themselves to King Solomon: "After Adonijah's death they all submitted themselves to Solomon the king. Hebrew, Gave the hand under Solomon the king; haply they laid their hand under his thigh - that ancient ceremony (Genesis 24:2, and 47:29), and sware to be faithful to him." (Trapp)

c. Then Solomon sat on the throne of the LORD as king: "On the throne of the Lord, i.e. on the throne of Israel, which is called the throne of the Lord, either more generally, as all thrones are the Lord's, by whom kings reign, Proverbs 8:15, and magistrates are ordained, Romans 13:1-2 . . . signifies which the Lord gave him." (Poole)

d. And bestowed on him such royal majesty as had not been on any king before him in Israel: This was true, but the wise reader understands that this was only because David had made this possible. The majesty of Solomon was really inherited from the work and wisdom and godliness and prayers of his father.

2. (26-30) The end of King David's reign.

Thus David the son of Jesse reigned over all Israel. And the period that he reigned over Israel was forty years; seven years he reigned in Hebron, and thirty-three years he reigned in Jerusalem. So he died in a good old age, full of days and riches and honor; and Solomon his son reigned in his place. Now the acts of King David, first and last, indeed they are written in the book of Samuel the seer, in the book of Nathan the prophet, and in the book of Gad the seer, with all his reign and his might, and the events that happened to him, to Israel, and to all the kingdoms of the lands.

a. The period that he reigned over Israel was forty years: There were other kings over Israel or Judah had reigns longer or more secure or more prosperous than David's reign - but none were more glorious or godly. David remains Judah's model king.

b. So he died in a good old age, full of days and riches and honor: David was a great king and his greatness is especially seen in his connection with the Messiah. One of the great titles of Jesus is, Son of David.

i. "Albeit he swam to the throne through a sea of sorrows; and so must all saints to the kingdom of heaven." (Trapp)

ii. "By birth, a peasant; by merit, a prince; in youth, a hero; in manhood, a monarch; and in age, a saint. The matter of Uriah and Bath-sheba is his great but only blot! There he sinned deeply; and no man ever suffered more in his body, soul, and domestic affairs, than he did in consequence. His penitence was as deep and as extraordinary as his crime; and nothing could surpass both but that eternal mercy that took away the guilt, assuaged the sorrow, and restored this most humbled transgressor to character, holiness, and happiness. Let the God of David be exalted forever!" (Clarke)

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 1 Chronicles (Book Introduction)

THE FIRST AND SECOND BOOKS OF CHRONICLES were also considered as one by the ancient Jews, who called them "words of days," that is, diaries or journals, being probably compiled from those registers that were kept by the king's historiographers of passing occurrences. In the Septuagint the title given them is Paraleipomenon, "of things omitted," that is, the books are supplementary because many things unnoticed in the former books are here recorded; and not only the omissions are supplied, but some narratives extended while others are added. The authorship is commonly ascribed to Ezra, whose leading object seems to have been to show the division of families, possessions, &c., before the captivity, with a view to the exact restoration of the same order after the return from Babylon. Although many things are restated and others are exact repetitions of what is contained in Kings, there is so much new and important information that, as JEROME has well said, the Chronicles furnish the means of comprehending parts of the New Testament, which must have been unintelligible without them. They are frequently referred to by Christ and the Apostles as forming part of "the Word of God" (see the genealogies in Mat. 1:1-16; Luk. 3:23-38; compare 2Ch 19:7 with 1Pe 1:17; 2Ch 24:19-21 with Mat 23:32-35).

JFB: 1 Chronicles (Outline)

• ADAM'S LINE TO NOAH. (1Ch. 1:1-23)
• SHEM'S LINE TO ABRAHAM. (1Ch 1:24-28)
• SONS OF ISHMAEL. (1Ch 1:29-31)
• SONS OF KETURAH. (1Ch 1:32-33)
• POSTERITY OF ABRAHAM BY ESAU. (1Ch 1:34-42)
• POSTERITY OF JUDAH. (1Ch 2:3-12)
• CHILDREN OF JESSE. (1Ch 2:13-17)
• POSTERITY OF CALEB. (1Ch. 2:18-55)
• SONS OF DAVID. (1Ch 3:1-9)
• HIS LINE TO ZEDEKIAH. (1Ch 3:10-16)
• SUCCESSORS OF JECONIAH. (1Ch 3:17-24)
• POSTERITY OF JUDAH BY CALEB THE SON OF HUR. (1Ch 4:1-8)
• OF JABEZ, AND HIS PRAYER. (1Ch 4:9-20)
• POSTERITY OF SHELAH. (1Ch 4:21-23)
• OF SIMEON. (1Ch. 4:24-43)
• THE LINE OF REUBEN. (1Ch 5:1-10)
• THE LINE OF GAD. (1Ch. 5:11-26)
• LINE OF THE PRIESTS. (1Ch. 6:1-48)
• OFFICE OF AARON AND HIS SONS. (1Ch. 6:49-81)
• SONS OF ISSACHAR. (1Ch 7:1-5)
• OF BENJAMIN. (1Ch 7:6-12)
• OF NAPHTALI. (1Ch 7:13)
• OF MANASSEH. (1Ch. 7:14-40)
• SONS AND CHIEF MEN OF BENJAMIN. (1Ch. 8:1-32)
• STOCK OF SAUL AND JONATHAN. (1Ch 8:33-40)
• ORIGINAL REGISTERS OF ISRAEL AND JUDAH'S GENEALOGIES. (1Ch. 9:1-26)
• SAUL'S OVERTHROW AND DEATH. (1Ch 10:1-7)
• THE PHILISTINES TRIUMPH OVER HIM. (1Ch 10:8-14)
• DAVID MADE KING. (1Ch 11:1-3)
• HE WINS THE CASTLE OF ZION FROM THE JEBUSITES BY JOAB'S VALOR. (1Ch 11:4-9)
• A CATALOGUE OF HIS WORTHIES. (1Ch. 11:10-47)
• THE COMPANIES THAT CAME TO DAVID AT ZIKLAG. (1Ch. 12:1-22)
• THE ARMIES THAT CAME TO HIM AT HEBRON. (1Ch. 12:23-40)
• DAVID FETCHES THE ARK FROM KIRJATH-JEARIM. (1Ch 13:1-8)
• HIRAM'S KINDNESS TO DAVID; DAVID'S FELICITY. (1Ch 14:1-2)
• HIS WIVES. (1Ch 14:3-7)
• HIS VICTORIES OVER THE PHILISTINES. (1Ch 14:8-17)
• DAVID BRINGS THE ARK FROM OBEDEDOM. (1Ch. 15:1-24)
• DAVID'S FESTIVAL SACRIFICE AND LIBERALITY TO THE PEOPLE. (1Ch 16:1-6)
• HIS PSALM OF THANKSGIVING. (1Ch. 16:7-43)
• DAVID FORBIDDEN TO BUILD GOD A HOUSE. (1Ch 17:1-10)
• DAVID SUBDUES THE PHILISTINES AND MOABITES. (1Ch 18:1-2)
• DAVID SMITES HADADEZER AND THE SYRIANS. (1Ch 18:3-17)
• DAVID'S MESSENGERS, SENT TO COMFORT HANUN, ARE DISGRACEFULLY TREATED. (1Ch 19:1-5)
• JOAB AND ABISHAI OVERCOME THE AMMONITES. (1Ch 19:6-15)
• SHOPHACH SLAIN BY DAVID. (1Ch 19:16-19)
• RABBAH BESIEGED BY JOAB, SPOILED BY DAVID, AND THE PEOPLE TORTURED. (1Ch 20:1-3)
• THREE OVERTHROWS OF THE PHILISTINES AND THREE GIANTS SLAIN. (1Ch 20:4-8)
• DAVID SINS IN NUMBERING THE PEOPLE. (1Ch 21:1-13)
• HE BUILDS AN ALTAR. (1Ch 21:18-30)
• DAVID PREPARES FOR BUILDING THE TEMPLE. (1Ch 22:1-5)
• HE INSTRUCTS SOLOMON. (1Ch 22:6-19)
• DAVID MAKES SOLOMON KING. (1Ch 23:1)
• NUMBER AND DISTRIBUTION OF THE LEVITES. (1Ch 23:2-6)
• SONS OF GERSHON. (1Ch 23:7-11)
• OF KOHATH. (1Ch 23:12-20)
• OF MERARI. (1Ch 23:21-23)
• OFFICE OF THE LEVITES. (1Ch 23:24-32)
• DIVISION OF THE SONS OF AARON INTO FOUR AND TWENTY ORDERS. (1Ch. 24:1-19)
• NUMBER AND OFFICE OF THE SINGERS. (1Ch 25:1-7)
• THEIR DIVISION BY LOT INTO FOUR AND TWENTY ORDERS. (1Ch. 25:8-31)
• DIVISIONS OF THE PORTERS. (1Ch 26:1-12)
• THE GATES ASSIGNED BY LOT. (1Ch 26:13-19)
• LEVITES THAT HAD CHARGE OF THE TREASURES. (1Ch 26:20-28)
• OFFICERS AND JUDGES. (1Ch 26:29-32)
• TWELVE CAPTAINS FOR EVERY MONTH. (1Ch 27:1-15)
• PRINCES OF THE TWELVE TRIBES. (1Ch 27:16-24)
• DAVID EXHORTS THE PEOPLE TO FEAR GOD. (1Ch 28:1-8)
• HE ENCOURAGES SOLOMON TO BUILD THE TEMPLE. (1Ch 28:9-20)
• DAVID CAUSES THE PRINCES AND PEOPLE TO OFFER FOR THE HOUSE OF GOD. (1Ch 29:1-9)
• HIS REIGN AND DEATH. (1Ch 29:26-30)

TSK: 1 Chronicles 29 (Chapter Introduction)

Overview

1Ch 29:1, David, by his example and entreaty, 1Ch 29:6, causes the princes and people to offer willingly; 1Ch 29:10, David’s thanksgiving and prayer; 1Ch 29:20, The people, having blessed God, and sacrificed, make Solomon king; 1Ch 29:26, David’s reign and death.

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 29 (Chapter Introduction)

CHRONICLES CHAPTER 29

David, by his example and entreaty, 1Ch 29:1-5 , causes the princes and people to offer willingly, 1Ch 27:6-9 . David’ s thanksgiving and prayer, 1Ch 29:10-19 . The people having blessed God and sacrificed, make Solomon king, 1Ch 29:20-25 . David’ s reign and death, 1Ch 29:26-30 .

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 29 (Chapter Introduction)

(1Ch 29:1-9) David induces the princes and people to offer willingly.

(1Ch 29:10-19) His thanksgiving and prayer.

(1Ch 29:20-25) Solomon enthroned.

(1Ch 29:26-30) David's reign and death.

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 29 (Chapter Introduction)

David has said what he had to say to Solomon. But he had something more to say to the congregation before he parted with them. I. He pressed them to contribute, according to their ability, towards the building and furnishing of the temple (1Ch 29:1-5). II. They made their presents accordingly with great generosity (1Ch 29:6-9). III. David offered up solemn prayers and praises to God upon that occasion (1Ch 29:10-20), with sacrifices (1Ch 29:21, 1Ch 29:22). IV. Solomon was hereupon enthroned, with great joy and magnificence (1Ch 29:23-25). V. David, soon after this finished his course (1Ch 29:26-30). And it is hard to say which shines brighter here, the setting sun or the rising sun.

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

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

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

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

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

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

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

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

De Vries, Simon J. 1 and 2 Chronicles. The Forms of the Old Testament Literature series. Grand Rapids: William B. Eerdmans Publishing Co., 1989.

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

Dillard, R. B. "The Chronicler's Solomon." Westminster Theological Journal 43 (1981):289-300.

Elmslie, W. A. L. The Books of Chronicles. Cambridge Bible for Schools and Colleges series. Cambridge, Eng.: University Press, 1916.

Freedman, David Noel. "The Chronicler's Purpose." Catholic Biblical Quarterly 23 (1961):436-42.

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_____. The Ideology of the Book of Chronicles and Its Place in Biblical Thought. New York: Peter Lang, 1989.

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

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Chronicles (Book Introduction)

THE FIRST BOOK OF PARALIPOMENON.

INTRODUCTION.

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

Gill: 1 Chronicles (Book Introduction)

INTRODUCTION TO 1 CHRONICLES

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

"the Books of Annals;''

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

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

The Targum is,

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

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

Gill: 1 Chronicles 29 (Chapter Introduction)

INTRODUCTION TO 1 CHRONICLES 29

This chapter relates how largely and liberally David, besides what he had before done, and his princes, offered towards defraying the expenses of building the temple, 1Ch 29:1 and the joy and thankfulness that he and his people expressed on that account, attended with prayers for Solomon, and offering sacrifices unto the Lord, 1Ch 29:9 and the chapter is closed, and so the book, with an account of the second unction of Solomon, the placing him on the throne, and the submission of all ranks of men unto him, and of the death of David, 1Ch 29:22.