Text -- 1 Chronicles 6:67 (NET)

6:67 They were allotted as cities of refuge Shechem and its pasturelands (in the hill country of Ephraim), Gezer and its pasturelands,

Commentary -- Word/Phrase Notes (per phrase)

TSK: 1Ch 6:67

Shechem : Gen 33:18, Gen 35:4; Jos 20:7, Jos 21:21

Gezer : Jos 12:12, Jos 16:3, Jos 16:10, Jos 21:21; 1Ki 9:16

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Ch 6:56-81

The writer evidently had before him Josh. 21, which he followed, as to its matter, closely. In some cases he perhaps modernised the ancient names (1Ch 6:58, 1Ch 6:60, 1Ch 6:72, etc.); in a few he substituted for the old an entirely new name, the modern apellation, probably, of the ancient site 1Ch 6:70, 1Ch 6:77. At one time, it would seem, his intention was to give the cities of the priests only, and to content himself with stating the mere number of the rest. His account of the matter was then brought to a conclusion, and summed up, in 1Ch 6:64. But, afterward, either he or a later writer thought it best to add to the list of the priestly cities the information contained in Judges as to those which were not priestly, but merely Levitical. The passage 1 Chr. 6:65-81 was then added.

The entire account has suffered much from corruption. In the first list two names, those of Juttah and Gideon, have dropped out. It is necessary to restore them in order to complete the number of thirteen cities 1Ch 6:60. In the second list 1Ch 6:67-70 there is likewise an omission of two cities, Eltekeh and Gibbethon, which are wanted to make up the number ten 1Ch 6:61. The third list is complete, though some of the names are very different from these of Joshua. In the fourth, two names are again wanting, those of Jokneam and Kartah.

1Ch 6:61

Unto the sons of Kohath which were left - i. e. to such of them as were not priests.

Out of the half tribe ... ten cities - The half tribe furnished two cities only (1Ch 6:70, and compare Jos 21:25). It is evident therefore that something has fallen out. We may supply from Joshua the words "out of Ephraim and out of Dan, and"before "out of the half tribe."

1Ch 6:77

Unto the rest of the children of Merari - Rather, "Unto the rest the children of Merari"- that is to say, "unto the remainder of the Levites, who were descendants of Merari": - the two other branches, the Kohathites and the Gershomites, having been treated of previously.

Poole: 1Ch 6:67

They gave either the Ephraimites; or rather, the children of Israel, as it is expressed, 1Ch 6:64 , who gave part out of Ephraim, and part out of the half tribe of Manasseh, as it here follows. But the Ephraimites could not give away any cities belonging to the Manassites.

Unto them i.e. to the residue of the Kohathites last mentioned.

Of the cities of refuge or, the cities (i.e. the city, the plural number used of one; of which frequent examples have been given before: see 1Ch 7:3,12,14 ) of refuge . Or, cities , (the construct form being put for the absolute, of which there want not examples in the Hebrew language,) the city of refuge . As to the names of these cities, divers of them are differing from those names which were given to them, Jos 21:13 . Nor is it at all strange that the names of places should be changed in so many hundreds of years as were between Joshua and this time. And to the cities themselves, this is further to be observed, that they are dispersed among all the tribes, partly that Jacob’ s prophecy might be fulfilled concerning the scattering of Levi. Gen 49:7 : and partly that every tribe might have teachers among them, by whom they might be directed in and quickened to the observation of God’ s laws, upon which their safety and happiness wholly depended.

Haydock: 1Ch 6:67

Of the. Literally, "cities to flee to, ( or of refuge) Sichem," (Haydock) which might induce some to suppose that all these cities were of this description; but, in reality, only Sichem had that privilege. (Calmet) ---

Septuagint is liable to the same ambiguity. See ver. 57., (Haydock) Josue xx. 7., and xxi. 21.

Gill: 1Ch 6:54-81

Now these are their dwelling places,.... The dwelling places of the priests and Levites, assigned and given to them in the several tribes of Israel; and the account of them agrees with that in Jos 21:1 with some few variations of names of places, which have been there observed: see the notes there; only in 1Ch 6:57 two cities are omitted, Juttah and Gibeon, through want of care in transcribing, since they are said to be "thirteen", as they should be, whereas eleven only are mentioned. The Jews say ^h, the cities of the suburbs (those here mentioned) ceased from the time the first temple was destroyed; and yet Ezra, who lived after the captivity, and the building the second temple, here gives a very particular account of them; the suburbs belonging to every city, which he particularly mentions, were 2000 cubits, both to the cities of refuge, and the rest, Num 35:5 Hebron, the first city mentioned in the next verse, was a city of refuge, and had suburbs of such a space; and it is remarkable, that some of the temples with the Heathens, which were asylums, or places of refuge, had the space of 2000 paces assigned them for the same sanctity and privilege ⁱ.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Ch 6:67

¹ tn The parallel account in Josh 21:21 has the singular “city,” referring only to Shechem.

Commentary -- Verse Range Notes

TSK Synopsis: 1Ch 6:1-81

1 The sons of Levi.

4 The line of Eleazar unto the captivity.

16 The families of Gershom, Kohath, and Merari.

49 The office of Aaron, and his line unto Ahimaaz.

54 The cities of the priests and Levites.

MHCC: 1Ch 6:1-81

We have an account of Levi in this chapter. The priests and Levites were more concerned than any other Israelites, to preserve their descent clear, and to be able to prove it; because all the honours and privileges of their office depended upon their descent. Now, the Spirit of God calls ministers to their work, without any limit as to the families they came from; and then, as now, though believers and ministers may be very useful to the church, none but our great High Priest can make atonement for sin, nor can any be accepted but through his atonement.

Matthew Henry: 1Ch 6:54-81

We have here an account of the Levites' cities. They are here called their castles (1Ch 6:54), not only because walled and fortified, and well guarded by the country (for it is the interest of every nation to protect its ministers), but because they and their possessions were, in a particular manner, the care of the divine providence: as God was their portion, so God was their protection; and a cottage will be a castle to those that abide under the shadow of the Almighty. This account is much the same with that which we had, Jos. 21. We need not be critical in comparing them (what good will it do us?) nor will it do any hurt to the credit of the holy scripture if the names of some of the places be not spelt just the same here as they were there. We know it is common for cities to have several names. Sarum and Salisbury, Salop and Shrewsbury, are more unlike than Hilen (1Ch 6:58) and Holon (Jos 21:15), Ashan (1Ch 6:59) and Ain (Jos 21:16), Alemeth (1Ch 6:60) and Almon (Jos 21:18); and time changes names. We are only to observe that in this appointment of cities for the Levites God took care, 1. For the accomplishment of dying Jacob's prediction concerning this tribe, that it should be scattered in Israel, Gen 49:7. 2. For the diffusing of the knowledge of himself and his law to all parts of the land of Israel. Every tribe had Levites' cities in it; and so every room was furnished with a candle, so that none could be ignorant of his duty but it was either his own fault or the Levites'. 3. For a comfortable maintenance for those that ministered in holy things. Besides their tithes and offerings, they had glebe-lands and cities of their own to dwell in. Some of the most considerable cities of Israel fell to the Levites' lot. Every tribe had benefit by the Levites, and therefore every tribe must contribute to their support. Let him that is taught in the word communicate to him that teacheth, and do it cheerfully.

Keil-Delitzsch: 1Ch 6:16-81

(Ch. 6). The families and cities of the Levites. - Vv. 1-34. Register of the families of the Levites. - This is introduced by an enumeration of the sons and grandsons of Levi (1Ch 6:16-19), which is followed by lists of families in six lines of descent: ( a ) the descendants of Gershon (1Ch 6:20-21), of Kohath (1Ch 6:22-28), and of Merari (1Ch 6:29-30); and ( b ) the genealogies of David's chief musicians (1Ch 6:31, 1Ch 6:32), of Heman the Kohathite (1Ch 6:33-38), of Asaph the Gershonite (1Ch 6:39-43), and of Ethan the Merarite (1Ch 6:44-47); and in 1Ch 6:48, 1Ch 6:49, some notes as to the service performed by the other Levites and the priests are added.

(6:1-4). The sons of Levi are in 1Ch 6:1 again enumerated as in 1Ch 6:1; then in 1Ch 6:16-22 the sons of these three sons, i.e., the grandsons of Levi, are introduced, while in 1Ch 6:1 only the sons of Kohath are mentioned. The only object of this enumeration is to make quite clear the descent of the Levitic families which follow. The name of the first son of Levi is in 1Ch 6:16, 1Ch 6:17, 1Ch 6:20, etc. of this chapter גּרשׁם , which was the name of Moses' son, cf. 1Ch 23:15.; whereas in 1Ch 6:1 and in the Pentateuch we find a different pronunciation, viz., גּרשׁון . The names of Levi's grandsons in 1Ch 6:17-22 coincide with the statements of the Pentateuch, Exo 6:17-19, and Num 3:17-20, cf. Num 26:57. Bertheau and other commentators consider the words in 1Ch 6:17 , "and these are the families of Levi according to their fathers,"to be a "concluding subscription"to the statements of 1Ch 6:15-17, and would remove ו before אלּה , as not compatible with this supposition. But in this he is wrong: for although the similar statement in Exo 6:20 is a subscription, yet it is in Num 3:20 a superscription, and must in our verse also be so understood; for otherwise the enumeration of the descendants of Gershon, Kohath, and Merari, which follows, would be brought in very abruptly, without any connecting particle, and the ו before אלּה points to the same conclusion.

Keil-Delitzsch: 1Ch 6:54-81

(6:39-66). Register of the cities of the Levites, which agrees on the whole with the register in Josh 21, if we except different forms of some names of cities, and many corruptions of the text, but differing in many ways from it in form; whence we gather that it is not derived from the book of Joshua, but from some other ancient authority.

1Ch 6:54

(6:39). 1Ch 6:54 contains the superscription, "These are their dwelling-places according to their districts, in their boundaries."So far the superscription belongs to the whole catalogue of cities. The suffixes point back to the לוי בּני , 1Ch 6:1. טירה , from טוּר , to surround in a circle, signifies in the older language a "nomad village"(cf. Gen 25:16; Num 31:10); here, on the contrary, it is sued in a derivative sense for "district,"to denote the circle of dwellings which were granted to the Levites in the cities of the other tribes. The following words, "For the sons of Aaron of the family of Kohath,"etc., are the superscription to 1Ch 6:54-61, and together with the confirmatory clause, "for to him the (first) lot had fallen,"are a repetition of Jos 21:10, where, however, ראשׁנה is found after הגּורל , and has perhaps been here dropped out.

1Ch 6:55-56

(6:40-41). 1Ch 6:55 and 1Ch 6:56 correspond almost verbally with Jos 21:11 and Jos 21:12, as 1Ch 6:57-60 also do with Jos 21:13-19. As we have already in our remarks on Joshua commented upon the whole catalogue, it will not be necessary to do more here than to group together the errors and defects of our text.

1Ch 6:57-60

(6:42-45). The plural המּקלט ערי is incorrect, for only one of the cities thereafter named, viz., Hebron, was a city of refuge for homicides, and in Jos 21:13 it is correctly written מקלט עיר . After יתּיר retfA the usual addition ואת־מגרשׁיה is omitted, 1Ch 6:59. Before Bethshemesh the name Juttah has been lost, and before Geba (1Ch 6:60) the name Gibeon, so that only eleven cities are mentioned, but the sum is rightly given as thirteen. Instead of the name חילן , 1Ch 6:58, there is found in Jos 21:15 and Jos 15:51 חלן ; instead of עין , Jos 21:16, we have in 1Ch 6:59 the more correct name עשׁן ; and the name עלּמת , 1Ch 6:60, is in Jos 21:18 עלמון .

1Ch 6:61-63

(6:46-48). Summary statements of the number of cities which the remaining Kohathites, the Gershonites, and the Merarites received in the domains of the various tribes, corresponding to Jos 21:5-7. In 1Ch 6:61 occurs a hiatus; between המּטּה and ממּחצית the words "Ephraim and of the tribe of Dan and"have been omitted. In 1Ch 6:48 the words "of the tribe of Manasseh in Bashan"are quite intelligible without חצי , which is found in Joshua.

1Ch 6:64-65

(6:49-50). 1Ch 6:64 and 1Ch 6:65 are not here in their proper place; for their contents show that they should be in the middle of the thirty-ninth verse, after the general superscription, and before the words "for the sons of Aaron."They are found also in Jos 21:8-9, as a superscription before the enumeration by name of the cities assigned to the priests; but how the confusion has arisen in our text cannot be certainly ascertained. Bertheau thinks "the wish to make mention of the cities of the high-priestly family at the beginning of the enumeration, has induced the author of the Chronicle to communicate the introductory remarks belonging to the lists of cities with other statements as to the tribal domains, only after the enumeration of the cities of the sons of Aaron."By that supposition the position of 1Ch 6:61 is certainly explained, but not that of 1Ch 6:64 and 1Ch 6:65; for even with the supposed desire, 1Ch 6:64 and 1Ch 6:65 should have been placed before 1Ch 6:61. But besides, this, the clause וגו אהרן לבני in 1Ch 6:54 neither has anything to connect it with the preceding superscription nor a verb; and the subject of ויּתּנוּ , 1Ch 6:55, is also wanting. That which was missed before 1Ch 6:54 and in 1Ch 6:55 is contained in 1Ch 6:64 and 1Ch 6:65; whence it is manifest that 1Ch 6:64 and 1Ch 6:65 ought to stand before 1Ch 6:54, and have by some inexplicable accident fallen out of their proper place, and have come into an unsuitable position after 1Ch 6:63. The plurals יקראוּ and שׁמות , instead of the singulars יקרא and שׁם , as in Jos 21:9, bring the words into more manifest correspondence with the circumstances, since the subject of יקראוּ , "the sons of Israel,"may be easily supplied from 1Ch 6:53, and many names of cities are mentioned. The masc. אתהם instead of the fem. אתהן is probably only an oversight. With 1Ch 6:66 begins the enumeration of the cities of the other Levitic families only summarily given in 1Ch 6:61, which forms a very suitable continuation of 1Ch 6:63.

1Ch 6:66-70

(6:51-55). The cities of the remaining Kohathites; cf. Jos 21:20-26. For וּממּשׁפּחות we must read וּלמשׁפּחות , for the preposition מן gives no suitable sense: it is never used to introduce a subject. The sense is, "as regards the families of the sons of Kohath, the cities of their dominion in the tribe of Ephraim were (the following). They gave them."The plur. המּקלט ערי instead of the sing., as in 1Ch 6:57. As to the four cities of the tribe of Ephraim, 1Ch 6:52, 1Ch 6:53, see on Jos 21:21-22, where instead of יקמעם we find the name קבצים . Before 1Ch 6:54 a whole verse has been lost, which was as follows: "And of the tribe of Dan, Eltekeh and her pastures, Gibbethon and her pastures;"cf. Jos 21:23. Then follows 1Ch 6:69, which contains the names of the two other cities of the tribe of Dan. In 1Ch 6:70 we have the names of the cities of half Manasseh, Aner and Bileam, i.e., Ibleam (Jos 17:11), correctly given; but the names Taanach and Gath-rimmon in Jos 21:25 are incorrect, and have been inserted through a transcriber's error, arising from the copyist's eye having wandered to the preceding verse. The singular למשׁפּחת , 1Ch 6:70, is incorrect; and the plural למשׁפּחות is to be substituted (as in 1Ch 6:66). The words וגו לבני למשׁפּחות are a subscription, which corresponds to להם ויּתּנוּ in 1Ch 6:67.

1Ch 6:71-76

(6:56-61). The cities of the Gershonites; cf. Jos 21:27-33. "To the sons of Gershon (they gave) out of the family of the half-tribe of Manasseh, Golan and Ashtaroth;"see on Jos 21:27. In 1Ch 6:72, קדשׁ is a mistake for קשׁיון , Jos 21:28 (see on Jos 19:20); in 1Ch 6:73, ראמות for the more correct ירמות , Jos 21:29, a city which was also called רמת , Jos 19:21, or had been so called originally; and ענם for עין־גּנּים (Josh.), as the city is called also in Jos 19:21. It cannot be determined whether ענם is a transcriber's error, or another name for עין־גּנּים . In 1Ch 6:74, משׁל (which should perhaps be pointed משׁל ) is a contracted form of משׁאל , Josh. 31:30; Jos 19:26; and in 1Ch 6:75, חוּקק is probably an error for חלקת , Jos 21:31; Jos 19:25, occasioned by its being confounded with חקּק in the tribe of Naphtali, Jos 19:34. In 1Ch 6:76 the fact that Kadesh was a city of refuge is not mentioned, as it is in Jos 21:32. חמּון is a shortened form of חמּות־דּאר , Jos 21:32; for this city is called in Jos 19:35 חמּת , from the warm springs in the neighbourhood. Finally, Kirjathaim is contracted in Jos 21:32 into קרתּן .

1Ch 6:77

(6:62). The cities of the Merarites; cf. Jos 21:34-37. "To the sons of Merari the remaining,"sc. Levites. In Jos 21:34 it is more clearly put הנּותרים הלויּם , for the remaining Merarites are not spoken of. What is intended to be said is, that the Merarites, alone of the Levites, are still to be mentioned. In the tribe of Zebulun, in 1Ch 6:77, only two cities are named, Rimmon and Tabor, instead of the four - Jokneam, Karthah, Dimnah, and Nahalal - in Jos 21:34. The first two names have been dropped out of our text, while רמּונו corresponds to the דּמנה of Joshua, but is a more correct reading, since רמּון occurs in Jos 19:13 among the cities of Zebulun, while דּמנה is not mentioned; and תּבור must consequently correspond to the נהלל in Joshua. Nahalal occurs in Jos 19:15 and in Jdg 1:30, in the form Nahalol, among the cities of Zebulun, and consequently seems to be the more correct name, but has not yet been pointed out with certainty, since its identification with Mâlul (Arabic m‛lûl ), south-west from Nazareth, rests upon very slender foundation. Bertheau's conjecture that the name of the city has been dropped out, and that of a more exact description of its position, perhaps תּבר כּסלת גּבוּל על , Jos 19:12, only the last word has remained, is no more probable than that of Movers, that instead of the name of the city, only the neighbourhood in which the city lay, viz., Mount Tabor, is mentioned.

1Ch 6:78-79

(6:63-64). 1Ch 6:78-79 are wanting in some editions of the book of Joshua, but are found in many MSS and in the oldest printed copies, and have been omitted only by an oversight; see on Jos 21:30., note 2. As to the city Bezer, see on Deu 4:43; and concerning Jahzah, Kedemoth, Mephaath, vide on Jos 13:18.

1Ch 6:80-81

(6:65-66). For Ramoth in Gilead, a city of refuge (Jos 21:36), and Mahanaim, see on Jos 13:26; and for Heshbon and Jazer, on Num 21:28, Num 21:32.

Constable: 1Ch 1:1--9:44

I. ISRAEL'S HISTORICAL ROOTS chs. 1--9

"The fact that the author of 1 and 2 Chronicles devoted nine chapters out of sixty-five to genealogies (1 Chr 1-9) makes clear that these were of great importance to him and bear significantly on his purpose in writing his work. This purpose needs to be understood by any commentator who would elucidate the nature of these volumes.

"We may define a genealogy as a written or oral expression of the descent of a person or persons from an ancestor or ancestors.'¹⁸ They may display breadth (These were the sons of Israel: Reuben, Simeon, Levi, Judah,' 1 Chr 2:1) and depth (the sons of Solomon: Rehoboam, Abijah his son, Asa his son,' 1 Chr 3:10). This latter genealogy and others of its type that display depth alone are termed linear.' Biblical genealogies, like the extrabiblical ones, are normally quite limited in depth, rarely extending beyond ten or twelve generations but often from four to six. In 1 Chronicles 2-9 we have an exception. Perhaps the writer sometimes joined separate genealogies.

"If a genealogy displays breadth as well as depth, it is termed segmented,' or mixed.' In Chronicles multiple descendants of an ancestor are frequently named, but not all the lives are pursued to later generations. Genealogies may proceed from parent to child (descending, as in 1 Chr 9:39-44) or from child to parent (ascending, as in 1 Chr 9:14-16).

"The two types of genealogy, linear and segmented, serve different purposes. The linear genealogy seeks to legitimize an individual by relating him to an ancestor whose status is established. The segmented genealogy is designed to express relationships between the various branches of a family."¹⁹

"Their function, broadly speaking, is to show that the promises and purposes of God continue."²⁰

The aim of the genealogies "is to paint a portrait of the people of God in its ideal extent as a symbol of both the particularity of his election and the breadth of his grace."²¹

". . . it should be noted that a further theme of Chr., that of the Lord's willingness to start afresh with his errant people, is also tucked away almost unnoticed in the genealogies."²²

Constable: 1Ch 4:1--7:40

B. The House of Israel chs. 4-7

The writer's next concern was to trace the line of people to whom and through whom God promised to bring blessing and salvation. That nation was Israel, the descendants of Jacob. The writer viewed Israel as consisting of 12 tribes, not just the tribes represented by the returnees from Babylonian exile. The nation as a whole would have a future.

Constable: 1Ch 6:1-81

4. The family of Levi ch. 6

This list clearly defines the priests and Levites' line of descent. Only the descendants of Aaron, the priests, could serve in the temple by offering sacrifices on the incense altar (v. 49; cf. Num. 3:5-38). Nehemiah correctly barred priests who could not demonstrate that they were descendants of Aaron from serving in the rebuilt (second) temple (Neh. 7:63-65).

The priests could only function when Israel dwelt in the Promised Land and as long as the tabernacle or temple God had blessed with His presence stood. With the return from exile the ritual of covenant worship was again possible. Consequently the priesthood was very important to the restoration community.

God had given the special privilege of being priests to Aaron and his sons as a gracious blessing. Normally the first-born son acted as priest of the family in the ancient Near East. This was one of the privileges of the birthright. Reuben had forfeited this, too, by his sin.

Verses 1-15 trace Aaron's descendants, the high priests, to the Babylonian exile.

"Some writers have wanted to portray the high priest in postexilic times in an exalted position. But it is striking how little attention the Chronicler gives to the role of high priest. . . .

". . . in a number of passages he put considerable emphasis on faith in God as the way to blessing but rarely on ritual perfection."²⁸

Verses 16-53 give a more general list of the descendants of Levi whom God allowed to assist the priests in certain aspects of Israel's worship. They received this privilege as a result of God's grace as well (Num. 3:12-13, 45; 8:14). God's physical provision for the Levites concludes the chapter (vv. 54-81).

The writer placed Levi's genealogy at the heart of a chiastic structure. In this way he drew attention to Levi's central importance in Israel.²⁹

A The lineage of David (chs. 1-3)

B Judah and Simeon in the South (4:1-43)

C The transjordanian tribes to the north (ch. 5)

D Levi (ch. 6)

C' The other northern tribes (ch. 7)

B' Benjamin in the South (ch. 8)

A' The lineage of Saul (ch. 9)

"The emphasis on Judah and Levi in the genealogies marks the center of the Chronicler's hope and faith. Two things marked the true Israel: the king and the priest."³⁰

As we compare parallel genealogies in various parts of Scripture we observe that some lists contain omissions and additions. This shows that genealogical lists are not always complete.

Guzik: 1Ch 6:1-81

1 Chronicles 4 through 8 - The Tribes of Israel and their Descendents

C. The tribe of Levi.

1. (6:1-30) The descendents of Levi.

The sons of Levi were Gershon, Kohath, and Merari. The sons of Kohath were Amram, Izhar, Hebron, and Uzziel. The children of Amram were Aaron, Moses, and Miriam. And the sons of Aaron were Nadab, Abihu, Eleazar, and Ithamar. Eleazar begot Phinehas, and Phinehas begot Abishua; Abishua begot Bukki, and Bukki begot Uzzi; Uzzi begot Zerahiah, and Zerahiah begot Meraioth; Meraioth begot Amariah, and Amariah begot Ahitub; Ahitub begot Zadok, and Zadok begot Ahimaaz; Ahimaaz begot Azariah, and Azariah begot Johanan; Johanan begot Azariah (it was he who ministered as priest in the temple that Solomon built in Jerusalem); Azariah begot Amariah, and Amariah begot Ahitub; Ahitub begot Zadok, and Zadok begot Shallum; Shallum begot Hilkiah, and Hilkiah begot Azariah; Azariah begot Seraiah, and Seraiah begot Jehozadak. Jehozadak went into captivity when the LORD carried Judah and Jerusalem into captivity by the hand of Nebuchadnezzar. The sons of Levi were Gershon, Kohath, and Merari. These are the names of the sons of Gershon: Libni and Shimei. The sons of Kohath were Amram, Izhar, Hebron, and Uzziel. The sons of Merari were Mahli and Mushi. Now these are the families of the Levites according to their fathers: Of Gershon were Libni his son, Jahath his son, Zimmah his son, Joah his son, Iddo his son, Zerah his son, and Jeatherai his son. The sons of Kohath were Amminadab his son, Korah his son, Assir his son, Elkanah his son, Ebiasaph his son, Assir his son, Tahath his son, Uriel his son, Uzziah his son, and Shaul his son. The sons of Elkanah were Amasai and Ahimoth. As for Elkanah, the sons of Elkanah were Zophai his son, Nahath his son, Eliab his son, Jeroham his son, and Elkanah his son. The sons of Samuel were Joel the firstborn, and Abijah the second. The sons of Merari were Mahli, Libni his son, Shimei his son, Uzzah his son, Shimea his son, Haggiah his son, and Asaiah his son.

a. The sons of Levi were: This chapter describes the descendants of Levi and of Aaron. The entire tribe of Levi had a special place in Israel, given over to the service of God generally. Within the tribe of Levi was a special priestly family descended from Aaron. All priests were therefore Levites, but not all Levites were priests.

i. "It has been well remarked that the genealogy of Levi is given here more ample and correct than that of any of the others. And this is perhaps an additional proof that the author was a priest, felt much for the priesthood, and took care to give the genealogy of the Levitical and sacerdotal families, from the most correct tables; for with such tables we may presume he was intimately acquainted." (Clarke)

ii. As previously seen, Simeon and Levi were both cursed to be scattered because of their massacre of the men of Shechem (Genesis 34:24-30, 49:5-7). God did in fact both divide the tribes of Simeon and Levi and scatter them among Israel. Yet the way it happened for each tribe was different. The tribe of Simeon, because of their lack of faithfulness, was effectively dissolved as a tribe, and the tribe of Simeon was absorbed into the tribal area of Judah. The tribe of Levi was also scattered, but because of the faithfulness of this tribe during the rebellion of the golden calf (Exodus 32:26-28), the tribe was scattered as a blessing throughout the whole nation of Israel. Both were scattered, but one as a blessing and the other as curse.

b. In the temple that Solomon built in Jerusalem: "So called to distinguish it from the second temple, which was built or in building when these books were written." (Poole)

c. When the LORD carried Judah and Jerusalem into captivity by the hand of Nebuchadnezzar: According to pattern, the inspired historian saw the hand of God even in the great tragedy that still afflicted Judah at the time of writing Chronicles. It was not the Babylonian Empire that carried Judah and Jerusalem into captivity, but it was the LORD.

2. (6:31-48) The musicians for the House of the LORD.

Now these are the men whom David appointed over the service of song in the house of the LORD, after the ark came to rest. They were ministering with music before the dwelling place of the tabernacle of meeting, until Solomon had built the house of the LORD in Jerusalem, and they served in their office according to their order. And these are the ones who ministered with their sons: Of the sons of the Kohathites were Heman the singer, the son of Joel, the son of Samuel, the son of Elkanah, the son of Jeroham, the son of Eliel, the son of Toah, the son of Zuph, the son of Elkanah, the son of Mahath, the son of Amasai, the son of Elkanah, the son of Joel, the son of Azariah, the son of Zephaniah, the son of Tahath, the son of Assir, the son of Ebiasaph, the son of Korah, the son of Izhar, the son of Kohath, the son of Levi, the son of Israel. And his brother Asaph, who stood at his right hand, was Asaph the son of Berachiah, the son of Shimea, the son of Michael, the son of Baaseiah, the son of Malchijah, the son of Ethni, the son of Zerah, the son of Adaiah, the son of Ethan, the son of Zimmah, the son of Shimei, the son of Jahath, the son of Gershon, the son of Levi. Their brethren, the sons of Merari, on the left hand, were Ethan the son of Kishi, the son of Abdi, the son of Malluch, the son of Hashabiah, the son of Amaziah, the son of Hilkiah, the son of Amzi, the son of Bani, the son of Shamer, the son of Mahli, the son of Mushi, the son of Merari, the son of Levi. And their brethren, the Levites, were appointed to every kind of service of the tabernacle of the house of God.

a. Whom David appointed over the service of song in the house of the LORD, after the ark came to rest: The dramatic entry of the ark of the covenant into Jerusalem is described in both 2 Samuel 6 and 1 Chronicles 15-16.

i. The fact that David appointed these men over the service of song shows that the musical worship of God is important, it is worthy of attention, and should be organized. In fact, it is specifically said they served in their office according to their order.

ii. It could perhaps be said that the artistic temperament resists organization, and it is certainly possible to be too ordered and too rigid, refusing to allow a proper flexibility in the Holy Spirit. Nevertheless, organization and order remain part of a good music ministry.

iii. They were ministering with music: Their ministry was music. It was sacred service before the LORD, worthy of their dedication and hard work.

b. Heman the singer: This man is mentioned several times in connection with temple worship in the days of David and Solomon (1 Chronicles 15:17-19, 16:41-42, 25:1-7, 2 Chronicles 5:12-13). He was an important part of the ceremonies connected with bringing the ark of the covenant to Jerusalem and the dedication of the temple.

i. Psalm 88 is attributed to Heman: A Song. A Psalm of the sons of Korah. To the Chief Musician. Set to "Mahalath Leannoth." A Contemplation [Maschil] of Heman the Ezrahite.

ii. Psalm 88 shows us a man well acquainted with sorrow and trouble: For my soul is full of troubles (88:3) . . . I am like a man who has no strength (88:4) . . . Your wrath lies heavy upon me (88:7). Some of the sweetest songs come from the heaviest sorrow.

iii. Psalm 88 also shows us a man who could take his grief to the LORD: But to You I have cried out, O LORD, and in the morning my prayer comes before You (88:13). It is not a confident or triumphant psalm, but the undercurrent of trust and refuge in God runs through the song of sorrow.

c. And his brother Asaph, who stood at his right hand: Partnered with Heman the singer was Asaph, making for one of the great worship-leading combinations in history.

i. This is the first mention of Asaph in the Bible; the Asaph listed in 2 Kings 18:18 and 18:37 is a different man. Asaph was a man of wide and long-lasting influence among God's people.

· 1 Chronicles 15:17-19 mentions Asaph as a fellow singer with Heman and Ethan.

· 1 Chronicles 16:5 describes Asaph as the chief at the ceremony bringing the ark of the covenant into Jerusalem.

· 1 Chronicles 16:7 says that David delivered a psalm to Asaph and his brethren at that ceremony. Apparently, David wrote the psalm and Asaph and his brethren performed it.

· 1 Chronicles 16:17 says that Asaph was left with the responsibility to daily minister before the ark of the covenant when it was brought into the Jerusalem in David's time.

· 1 Chronicles 25:6 says that Asaph, Jeduthun, and Heman served in music under the authority of King David.

· 2 Chronicles 20:14 and 29:13 indicate that the influence of Asaph lasted far beyond his death, in that future worship leaders and musicians were known as the sons of Asaph, even to the days of Ezra (Ezra 2:41, 3:10; Nehemiah 7:44, 11:17 and 22).

ii. 12 Psalms are attributed to Asaph (Psalm 50 and Psalms 73 through 83).

d. Appointed to every kind of service of the tabernacle of the house of God: The Levites served God in almost every conceivable way, both practical and spiritual in appearance. Every kind of service is important and precious to God.

3. (6:49-53) The family of Aaron.

But Aaron and his sons offered sacrifices on the altar of burnt offering and on the altar of incense, for all the work of the Most Holy Place, and to make atonement for Israel, according to all that Moses the servant of God had commanded. Now these are the sons of Aaron: Eleazar his son, Phinehas his son, Abishua his son, Bukki his son, Uzzi his son, Zerahiah his son, Meraioth his son, Amariah his son, Ahitub his son, Zadok his son, and Ahimaaz his son.

a. But Aaron and his sons offered sacrifices on the altar: The priesthood descended from Aaron and Aaron only. He, his sons, and their descendants were the only ones authorized to offer sacrifices on the altar.

b. And to make atonement for Israel: Only an authorized priest could make atonement. Though Jesus was not descended from Aaron, He was nevertheless an authorized priest according to the order of Melchezidek, not Aaron (Hebrews 7).

c. Now these are the sons of Aaron: Not listed are the two disobedient sons of Aaron (Nadab and Abihu) who were judged for bringing a strange fire of corrupt worship to the altar (Leviticus 10).

4. (6:54-81) The cities and common-lands of the Levites.

Now these are their dwelling places throughout their settlements in their territory, for they were given by lot to the sons of Aaron, of the family of the Kohathites: They gave them Hebron in the land of Judah, with its surrounding common-lands. But the fields of the city and its villages they gave to Caleb the son of Jephunneh. And to the sons of Aaron they gave one of the cities of refuge, Hebron; also Libnah with its common-lands, Jattir, Eshtemoa with its common-lands, Hilen with its common-lands, Debir with its common-lands, Ashan with its common-lands, and Beth Shemesh with its common-lands. And from the tribe of Benjamin: Geba with its common-lands, Alemeth with its common-lands, and Anathoth with its common-lands. All their cities among their families were thirteen. To the rest of the family of the tribe of the Kohathites they gave by lot ten cities from half the tribe of Manasseh. And to the sons of Gershon, throughout their families, they gave thirteen cities from the tribe of Issachar, from the tribe of Asher, from the tribe of Naphtali, and from the tribe of Manasseh in Bashan. To the sons of Merari, throughout their families, they gave twelve cities from the tribe of Reuben, from the tribe of Gad, and from the tribe of Zebulun. So the children of Israel gave these cities with their common-lands to the Levites. And they gave by lot from the tribe of the children of Judah, from the tribe of the children of Simeon, and from the tribe of the children of Benjamin these cities which are called by their names. Now some of the families of the sons of Kohath were given cities as their territory from the tribe of Ephraim. And they gave them one of the cities of refuge, Shechem with its common-lands, in the mountains of Ephraim, also Gezer with its common-lands, Jokmeam with its common-lands, Beth Horon with its common-lands, Aijalon with its common-lands, and Gath Rimmon with its common-lands. And from the half-tribe of Manasseh: Aner with its common-lands and Bileam with its common-lands, for the rest of the family of the sons of Kohath. From the family of the half-tribe of Manasseh the sons of Gershon were given Golan in Bashan with its common-lands and Ashtaroth with its common-lands. And from the tribe of Issachar: Kedesh with its common-lands, Daberath with its common-lands, Ramoth with its common-lands, and Anem with its common-lands. And from the tribe of Asher: Mashal with its common-lands, Abdon with its common-lands, Hukok with its common-lands, and Rehob with its common-lands. And from the tribe of Naphtali: Kedesh in Galilee with its common-lands, Hammon with its common-lands, and Kirjathaim with its common-lands. From the tribe of Zebulun the rest of the children of Merari were given Rimmon with its common-lands and Tabor with its common-lands. And on the other side of the Jordan, across from Jericho, on the east side of the Jordan, they were given from the tribe of Reuben: Bezer in the wilderness with its common-lands, Jahzah with its common-lands, Kedemoth with its common-lands, and Mephaath with its common-lands. And from the tribe of Gad: Ramoth in Gilead with its common-lands, Mahanaim with its common-lands, Heshbon with its common-lands, and Jazer with its common-lands.

a. Now these are their dwelling places throughout their settlements: According to Numbers 18:20-24, the tribe of Levi had no province of land as the other tribes did. Their inheritance was the LORD Himself and the tithes that the people of God brought to them.

b. They gave them Hebron in the land of Judah, with its surrounding common-lands: After this pattern, the Levites were "sprinkled" throughout the land of Israel by giving them cities in the different tribal provinces, cities together with surrounding common-lands (Numbers 35:1-8).

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 6 (Chapter Introduction)

Overview

1Ch 6:1, The sons of Levi; 1Ch 6:4, The line of Eleazar unto the captivity; 1Ch 6:16, The families of Gershom, Kohath, and Merari; 1Ch 6:49, The office of Aaron, and his line unto Ahimaaz; 1Ch 6:54, The cities of the priests and Levites.

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 6 (Chapter Introduction)

CHRONICLES CHAPTER 6

The sons of Levi: the line of the high priests from Aaron to the captivity, 1Ch 6:1-15 . The families of Gershom, Merari, and Kohath, 1Ch 6:16-48 . The office of Aaron and his line unto Ahimaaz, 1Ch 6:49-53 . The cities of the priests and Levites, 1Ch 6:54-81 .

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 6 (Chapter Introduction)

Genealogies.

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 6 (Chapter Introduction)

Though Joseph and Judah shared between them the forfeited honours of the birthright, yet Levi was first of all the tribes, dignified and distinguished with an honour more valuable than either the precedency or the double portion, and that was the priesthood. That tribe God set apart for himself; it was Moses's tribe, and perhaps for his sake was thus favoured. Of that tribe we have an account in this chapter. I. Their pedigree, the first fathers of the tribe (1Ch 6:1-3), the line of the priests, from Aaron to the captivity (1Ch 6:4-15), and of some other of their families (1Ch 6:16-30). II. Their work, the work of the Levites (v. 31-48), of the priests (1Ch 6:49-53). III. The cities appointed them in the land of Canaan (v. 54-81).

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 6 (Chapter Introduction)

INTRODUCTION TO 1 CHRONICLES 6

This chapter begins with the fathers and heads of the tribe of Levi, 1Ch 6:1, and reckons up the high priests in the line of Eleazar, to the Babylonish captivity, 1Ch 6:4 gives an account of the families of the sons of Levi, 1Ch 6:16 and of those Levites that were employed as singers, and in other ministrations in the sanctuary in the times of David and Solomon, 1Ch 6:31, then follows a repetition of the sons of Aaron in the line of Eleazar, to the said times, 1Ch 6:50, and a recital of the dwelling places of the Levites in the several tribes, 1Ch 6:54.