THE FIRST BOOK OF THE
CHRONICLES

Title

The original title in the Hebrew Bible read “The annals (i.e., events or happenings) of the days.” First and Second Chronicles were comprised of one book until they were divided later into separate books in the Greek OT translation, the Septuagint (LXX), c. 200 B.C. The title also changed at that time to the inaccurate title, “The things omitted,” i.e., reflecting material not in 1 and 2 Samuel and 1 and 2 Kings. The English title Chronicles originated with Jerome’s Latin Vulgate translation (c. 400 A.D.), which used the fuller title “The Chronicles of the Entire Sacred History.”

Author and Date

Neither 1 nor 2 Chronicles contains direct statements regarding the human author, though Jewish tradition strongly favors Ezra the priest (cf. Ezra 7:1–6) as “the chronicler.” These records were most likely recorded c. 450–430 B.C. The genealogical record in 1 Chronicles 1–9 supports a date after 450 B.C. for the writing. The NT does not directly quote either 1 or 2 Chronicles.

Background and Setting

The immediate historical backdrop encompassed the Jews’ three-phase return to the Promised Land from the Babylonian exile: (1) Zerubbabel in Ezra 1–6 (c. 538 B.C.); (2) Ezra in Ezra 7–10 (c. 458 B.C.); and (3) Nehemiah in Nehemiah 1–13 (c. 445 B.C.). Previous history focuses on the Babylonian deportation/ exile (c. 605–538 B.C.) as predicted/ reported by 2 Kings, Jeremiah, Ezekiel, Daniel, and Habakkuk. The prophets of this restoration era were Haggai, Zechariah, and Malachi.

The Jews had returned from their seventy years of captivity (c. 538 B.C.) to a land that was markedly different from the one once ruled by King David (c. 1011–971 B.C.) and King Solomon (971–931 B.C.): (1) there was no Hebrew king, but rather a Persian governor (Ezra 5:3; 6:6); (2) there was no security for Jerusalem, so Nehemiah had to rebuild the wall (Neh. 1–7); (3) there was no temple, so Zerubbabel had to reconstruct a pitiful semblance of the Solomonic temple’s former glory (Ezra 3); (4) the Jews no longer dominated the region, but rather were on the defensive (Ezra 4; Neh. 4); (5) they enjoyed few divine blessings beyond the fact of their return; (6) they had little of the kingdom’s former wealth; and (7) God’s divine presence no longer resided in Jerusalem, having departed c. 597–591 B.C. (Ezek. 8–11).

To put it mildly, their future looked bleak compared to their majestic past, especially the time of David and Solomon. The return could best be described as bittersweet, i.e., bitter because their present poverty brought hurtful memories about what was forfeited by God’s judgment on their ancestors’ sin, but sweet because at least they were back in the land God had given Abraham seventeen centuries earlier (Gen. 12:1–3).

The chronicler’s selective genealogy and history of Israel, stretching from Adam (1 Chr. 1:1) to the return from Babylon (2 Chr 26:23), was intended to remind the Jews of God’s promises and intentions about: (1) the land; (2) the nation; (3) the Davidic king; (4) the Levitical priests; (5) the temple; and (6) true worship, none of which had been abrogated because of the Babylonian captivity. All of this was to remind them of their spiritual heritage during the difficult times they faced, and to encourage them to be faithful to God.

Historical and Theological Themes

First and Second Chronicles, as named by Jerome, recreate an OT history in miniature, with particular emphases on the Davidic covenant and temple worship. In terms of literary parallel, 1 Chronicles is the partner of 2 Samuel, in that both detail the reign of King David. First Chronicles opens with Adam (1:1) and closes with the death of David (29:26–30) in 971 B.C. Second Chronicles begins with Solomon (1:1) and covers the same historical period as 1 and 2 Kings, while focusing exclusively on the kings of the southern kingdom of Judah, thus excluding the history of the ten northern tribes and their rulers, because of their complete wickedness and false worship. It ranges from the reign of Solomon (1:1) in 971 B.C. to the return from Babylon in 538 B.C. (36:23).

Over 55 percent of the material in Chronicles is unique, i.e., not found in 2 Samuel or 1 and 2 Kings. The “chronicler” tended to omit what was negative or in opposition to the Davidic kingship; on the other hand, he tended to make unique contributions in validating temple worship and the line of David. Whereas 2 Kings 25 ends dismally with the deportation of Judah to Babylon, 2 Chronicles 36:22–23 concludes hopefully with the Jews’ release from Persia and return to Jerusalem.

These two books were written to the repatriated Jewish exiles as a chronicle of God’s intention of future blessing, in spite of the nation’s past moral/spiritual failure for which the people paid dearly under God’s wrath. First and Second Chronicles may be summarized briefly as follows:

I. A Selected Genealogical History of Israel (1 Chr. 1–9)

II. Israel’s United Kingdom Under Saul (1 Chr. 10), David (1 Chr.11–29), and Solomon (2 Chr. 1–9)

III. Judah’s Monarchy in the Divided Kingdom (2 Chr. 10–36:21)

IV. Judah’s Release From Their Seventy-Year Captivity (2 Chr. 36:22, 23).

The historical themes are inextricably linked with the theological in that God’s divine purposes for Israel have been and will be played out on the stage of human history. These two books are designed to assure the returning Jews that, in spite of their checkered past and present plight, God will be true to His covenant promises. They have been returned by God to the land first given to Abraham as a race of people whose ethnic identity (Jewish) was not obliterated by the deportation and whose national identity (Israel) has been preserved (Gen. 12:1–3; 15:5), although they are still under God’s judgment as prescribed by the Mosaic legislation (Deut. 28:15–68).

The priestly line of Eleazar’s son Phinehas and the Levitical line were still intact, so that temple worship could continue in the hopes that God’s presence would one day return (Num. 25:10–13; Mal. 3:1). The Davidic promise of a king was still valid, although future in its fulfillment (2 Sam. 7:8–17; 1 Chr. 17:7–15). Their individual hope of eternal life and restoration of God’s blessings forever rested in the new covenant (Jer. 31:31–34).

Two basic principles enumerated in these two books prevail throughout the OT, namely, obedience brings blessing, disobedience brings judgment. In the Chronicles, when the king obeyed and trusted the Lord, God blessed and protected. But when the king disobeyed and/or put his trust in something or someone other than the Lord, God withdrew His blessing and protection. Three basic failures by the kings of Judah brought God’s wrath: (1) personal sin; (2) false worship/ idolatry; and/or (3) trust in man rather than God.

Interpretive Challenges

First and Second Chronicles present a combination of selective genealogical and historical records, and no insurmountable challenges within the two books are encountered. A few issues arise, such as: (1) Who wrote 1 and 2 Chronicles? Does the overlap of 2 Chronicles 36:22–23 with Ezra 1:1–3 point to Ezra as author? (2) Does the use of multiple sources taint the inerrancy doctrine of Scripture? (3) How does one explain the variations in the genealogies of 1 Chronicles 1–9 from other OT genealogies? (4) Are the curses of Deuteronomy 28 still in force, even though the seventy-year captivity hascluded? (5) How does one explain the few variations in numbers when comparing Chronicles with parallel passages in Samuel and Kings? These will be dealt with in the notes at the appropriate places.

1:1–9:44 This abbreviated genealogy summarizes the divinely selected course of redemptive history: (1) from Adam to Noah (1:1–4; Gen. 1–6); (2) from Noah’s son Shem to Abraham (1:4–27; Gen. 7–11); (3) from Abraham to Jacob (1:28–34; Gen.12–25); (4) from Jacob to the twelve tribes (1:34–2:2; Gen. 25–50); and (5) from the Twelve Tribes to those who had returned to Jerusalem after the seventy-year captivity (2:3–9:44; Ex. 1:1–2 Chr. 36:23). This genealogical listing is unique to the purposes of the chronicler and is not intended necessarily to be an exact duplication of any other lists in Scripture.

I. SELECTIVE GENEALOGY (1:1–9:34)

A. Adam to Before David (1:1–2:55)

1:19 days . . . divided. Peleg, which means “divided,” apparently lived when the Lord divided, or scattered, the human race because of Babel (cf. Gen. 11:1–9).

1:28–31 These twelve sons of Ishmael developed Twelve Tribes and settled the great northern desert of Arabia and became Arab peoples.

1:43 kings . . . Edom. Esau’s children settled in Edom, east and south of Israel, and are included among the Arab nations.

2:1–7:40 These genealogies reflect the lineage of Jacob/Israel through his twelve sons. The tribe of Judah leads the list, indicating its importance, no doubt because of the Davidic heritage. After Judah, Levi receives the most attention, indicating the importance of their priestly role. Joseph (2:2) is later enumerated in terms of his sons Manasseh and Ephraim. Dan and Zebulun are not mentioned here, although they both are identified in the millennial distribution of land (cf. Ezek. 48:1, 2, 26, 27). The exact reason for these omissions is unknown. Benjamin is given additional attention in 8:1–40. The tribes are mentioned as follows: (1) Judah (2:3–4:23); (2) Simeon (4:24–43); (3) Reuben (5:1–10); (4) Gad (5:11–22); (5) Manasseh-East (5:23–26); (6) Levi (6:1–81); (7) Issachar (7:1–5); (8) Benjamin (7:6–12); (9) Naphtali (7:13); (10) Manasseh-West (7:14–19); (11) Ephraim (7:20–29); and (12) Asher (7:30–40).

2:3–4:23 The family of Judah.

2:7 Achar. This is a variant spelling of Achan, who in Joshua 7:1–26 disobeyed the Lord by taking goods included under God’s Jericho ban.

B. David to the Captivity (3:1–24)

3:1–4 2 Samuel 3:2–5.

3:1 David. The chief reason for such detailed genealogies is that they affirm the line of Christ from Adam (Luke 3:38) through Abraham and David (Matt. 1:1), thus emphasizing the kingdom intentions of God in Christ.

3:5–8 See 14:47; 2 Samuel 5:14–16.

3:10–16 Rehoboam . . . Zedekiah. The reigns of these sons of David are delineated in 2 Chronicles 10:1–36:21.

3:16 Jeconiah. God’s curse resulting in no royal descendants from the line of Jeconiah (Jehoiakin), as given by Jeremiah (Jer. 22:30), was enforced by God. Even though Jeconiah was in the line of Christ, the Messiah was not a physical child of that line, thus affirming the curse, yet sustaining the legality of His kingship through Joseph, who was in David’s line. His blood birthright came through Mary, who traced her line to David through his son Nathan, not Solomon (cf. Luke 3:31).

3:22 six in all. Only five sons are named, so the number includes their father Shemaiah.

C. Twelve Tribes (4:1–9:1)

4:24–43 The family of Simeon.

4:41 Hezekiah. He ruled Judah c. 715–686 B.C.

4:43 Amalekites. Longstanding enemies of Israel whom God purposed to exterminate. Another branch of the Amalekite family tree had appeared in Persia, represented by Haman, who attempted to exterminate the Jews (Esth. 3:1ff.).

5:1–10 The family of Reuben.

5:2 Judah prevailed. In accordance with Jacob’s blessing (Gen. 49:10), the king of Israel is to come from Judah. This prophecy had historical reference to the Davidic covenant (cf. ch. 17; 2 Sam. 7) with full messianic implications.

5:6 Tiglath-Pileser. The king of Assyria (c. 745–727 B.C.) who threatened Judah and made Ahaz pay a tribute (cf. 2 Kin. 16:7–20; 2 Chr. 28:16–21).

5:11–22 The family of Gad.

5:22 the captivity. The Assyrian deportation of 722 B.C. is meant (cf. 5:26).

5:23–26 The family of Manasseh (east).

6:1–81 The family of Levi.

6:1–15 This section lists the high-priestly lineage from Levi (6:1) through Aaron (6:3), through Eleazar (6:3, 4), and through Phinehas (6:4), with whom God covenanted for a perpetual priesthood (Num. 25:11–13).

6:8 Zadok. By the time of David’s reign, the high priestly line had wrongly been shifted to the sons of Ithamar as represented by Abiathar. When Abiathar sided with Adonijah rather than Solomon, Zadok became the ruling high priest (1 Kin. 2:26, 27) and restored the high-priesthood to the Levitical line through Phinehas (cf. Num. 25:10–13).

6:13 Hilkiah. The high priest who rediscovered the law in Josiah’s reign c. 622 B.C. (2 Kin. 22:8–13; 2 Chr. 34:14–21).

6:14 Seraiah. The high priest who was executed by the Babylonians after their occupation of Jerusalem c. 586 B.C. (2 Kin. 25:18–21). Jehozadak (Jozadak). The father of Jeshua, the first high priest in the return (cf. Ezra 3:2; 5:2).

6:16–30 The sons of Levi (6:16–19) and their families (6:20–30) are given here.

6:27, 28 Samuel, a Levite by exceptional, divine direction, offered priestly sacrifices (cf. 1 Sam. 7:9; 10:8; 11:14, 15). The fact that Elkanah was from Ephraim (1 Sam. 1:1) indicates where he lived, not his family history (Num. 35:6–8).

6:31–48 The Levitical musicians are listed as they relate to: (1) Kohath and Heman (6:33–38); (2) Gershon and Asaph (6:39–43); and (3) Merari and Ethan (6:44–47).

6:49–53 This is a repeat of the highpriestly line enumerated in 6:4–8 through Zadok. This repeated genealogy could possibly point to the Zadokian high priesthood for the temple in the Millennium (cf. Ezek. 40:46; 43:19; 44:15; 48:11).

6:54–81 This section rehearses the fortyeight cities given to the Levites instead of a section of land (cf. Num. 35:1–8; Josh. 21:1–42) which signals God’s intention for the Jewish nation to have a priesthood and future in the land first given to Abraham (cf. Gen. 12:1–3).

7:1–15 The family of Issachar.

7:6–12 The family of Benjamin.

7:13 The family of Naphtali.

7:14–19 The family of Manasseh (west).

7:20–29 The family of Ephraim.

7:30–40 The family of Asher.

8:1–40 This section enlarges on the genealogy of Benjamin in 7:6–12, most likely because of that tribe’s important relationship with Judah in the southern kingdom. Thus, these two tribes taken in captivity together and the Levites make up the returning remnant in 538 B.C.

9:1 all Israel. Even though the northern kingdom of Israel never returned from dispersion in 722 B.C., many from the ten tribes which made up that kingdom migrated south after the division in 931 B.C. The result was that Judah, the southern kingdom, had people from all tribes, so that when returning from captivity “all Israel” was truly represented.

D. Jerusalem Dwellers (9:2–34)

9:2 first inhabitants. This chapter has genealogies of returning: (1) Israelites (9:3–9); (2) priests (9:10–13); and (3) Levites (9:14–34). Nethinim. These were the temple servants (Ezra 8:20), possibly descendants of the Gibeonites (cf. Josh. 9:3, 4, 23).

II. DAVID’S SCENT (9:35–12:14)

A. Saul’s Heritage and Death (9:35–10:14)

9:35–44 This section records Saul’s lineage as a transition to the main theme of the rest of the book, which is the kingship of David (c. 1011 B.C.).

10:1–12 See notes on 1 Samuel 31:1–13 (cf. 2 Sam. 1:4–12).

10:13, 14 This summary is unique to 1 Chronicles and provides the proper transition from Saul’s kingship to David’s reign.

10:14 He killed him. Though Saul killed himself (v. 4), God took responsibility for Saul’s death, which was fully deserved for consulting a medium, an activity punishable by death (cf. Deut. 17:1–6). This demonstrates that human behavior is under the ultimate control of God, who achieves His purpose through the actions of people.

11:1–29:30 This section selectively recounts the reign of David with a heavy emphasis on the placement of the ark in Jerusalem and preparation to build the temple.

B. David’s Anointing (11:1–3)

11:1–3 See notes on 2 Samuel 5:1–3.

C. Jerusalem’s Conquest (11:4–9)

11:4–9 See notes on 2 Samuel 5:6–10.

D. David’s Men (11:10–12:40)

11:10–41 See notes on 2 Samuel 23:8–39.

11:11 Jashobeam . . . Hachmonite. In 27:2, he is called the son of Zabdiel, so Hachmon may be, strictly speaking, his grandfather (27:32). For a variation in name and number (300), see note on 2 Samuel 23:8. A copyist’s error would best account for 800 being reported in 2 Samuel 23:8.

11:41–47 This adds new material to 2 Samuel 23.

12:1–40 These events predate those of 11:1–47. They are divided between David’s time at Ziklag (12:1–22) and Hebron (12:23–40). They summarize the narrative covered in 1 Samuel 27–2 Samuel 5.

12:1 Ziklag. Located in the south near the Edomite border, the territory was ruled by the Philistines, who made David a ruler over it during the latter period of Saul’s reign when he was pursuing David (1 Sam. 27:6, 7). This was prior to David’s taking the rule over all Israel (cf. v. 38).

12:1–14 Men from Benjamin (12:2, 3, 16–18), Gad (12:8–15), Judah (12:16–18), and Manasseh (12:19–22) came to help David conquer enemies on both sides of the Jordan River (v. 15).

12:15 first month. March/April when the Jordan River was at flood stage due to melting snow in the north. The Gadites would be crossing from east to west.

12:18 the Spirit. A temporary empowerment by the Holy Spirit to assure David that the Benjamites and Judahites were loyal to him and that the cause was blessed by God.

12:19, 20 First Samuel 29 provides the background.

12:21, 22 First Samuel 30 provides the background.

12:23–37 This recounts the period of David’s seven-year, six-month reign in Hebron until he was crowned king of the entire nation and was ready to relocate in Jerusalem (2 Sam. 2–5). This narrative comes full circle back to chapter 11:1ff.

12:38–40 This feast was associated with the king’s coronation in 2 Samuel 5.

III. DAVID’S REIGN (13:1–29:30)

A. The Ark of the Covenant (13:1–16:43)

13:1–16:43 This section recounts the ark of the covenant being brought from Kirjath Jearim (v. 5) to Jerusalem.

13:1–14 See notes on 2 Samuel 6:1–11. First Chronicles 13:1–6 adds new material to the narrative.

13:3 the ark of our God. Not only had the ark been stolen and profaned by the Philistines (1 Sam. 5; 6), but when it was returned, Saul neglected to seek God’s instruction for it. Scripture records only one occasion when Saul sought God’s ark after its return (cf. 1 Sam. 14:18).

13:5 Shihor. The “river of Egypt” was a small stream flowing into the Mediterranean Sea which forms the southern boundary of Israel (cf. Josh. 13:3). It is also called the “Brook of Egypt” (Josh. 15:4, 47; Num. 34:5; 2 Chr. 7:8). Hamath. On the northern boundary of Israel’s territory. Kirjath Jearim. A location approximately ten miles west of Jerusalem that the Canaanites called Baalah (cf. 13:6). The ark of God had resided here for the previous twenty years (cf. 1 Sam. 7:1, 2).

13:7–14 See notes on 2 Samuel 6:1–11. The violation of divine directives (Num. 4:1–49) for moving the ark proved fatal to Uzza(h) (vv. 7–10).

14:1–7 See notes on 2 Samuel 5:11–16. The events of this chapter took place before those of 1 Chronicles 13.

14:3–7 This is a repeat of 1 Chronicles 3:5–9.

14:8–17 The Philistines desired to ruin David before the throne was consolidated. Their plan was to kill David, but God gave him victory over the Philistines (unlike Saul) and, thus, declared both to the Philistines and Israel His support of Israel’s new king. For details, see notes on 2 Samuel 5:17–23.

14:12 gods . . . burned. Second Samuel 5:21 reports that the idols were carried away, presenting an apparent contradiction. Most likely the idols were first carried away and then burned later, according to the Mosaic Law (cf. Deut. 7:5, 25).

15:1–29 The chronicler picks up the narrative concerning the ark where it left off at 1 Chronicles 13:14, as David brings the ark from Obed-Edom.

15:1 David built houses for himself. He was able by the alliance and help of Hiram (18:1) to build a palace for himself and separate houses for his wives and their children. While the ark remained near Jerusalem at the home of Obed-Edom for three months (13:13, 14), David constructed a new tabernacle in Jerusalem to fulfill God’s Word in Deuteronomy 12:5–7 of a permanent residency.

15:2 carry the ark. After a lapse of three months (13:14), David followed the Mosaic directives for moving the ark (cf. Num. 4:1–49; Deut. 10:8; 18:5). These directions had been violated when the ark was moved from Kirjath-Jearim to Obed-Edom, and it cost Uzza(h) his life (cf. 13:6–11).

15:4–7 Kohath . . . Merari . . . Gershom. David conducted the ark’s relocation with the same families as had Moses (cf. Num. 4). In the restoration from Babylon, these identical three divisions of Levi participated (cf. 1 Chr. 6:1–48).

15:11 Zadok . . . Abiathar. These two high priests, heads of the two priestly houses of Eleazar and Ithamar, were colleagues in the high priesthood (2 Sam. 20:25). They served the Lord simultaneously in David’s reign. Zadok attended the tabernacle in Gibeon (1 Chr. 16:39), while Abiathar served the temporary place of the ark in Jerusalem. Ultimately, Zadok prevailed (cf. 1 Kin. 2:26, 27).

15:12 sanctify yourselves. This was a special sanctification required on all special occasions, demanding complete cleanliness.

15:13 broke out. God’s anger “broke out” when the ark had been improperly handled and transported by Uzza(h) (2 Sam. 6:6–8; 1 Chr. 13:9–12).

15:16–24 Eminent Levites were instructed to train the musicians and singers for the solemn procession.

15:25–16:3 See notes on 2 Samuel 6:12–19.

16:4–6 Levites . . . minister. As soon as the ark was placed in its tent, the Levites began their duties.

16:7–22 See notes on Psalm 105:1–15.

16:23–33 See notes on Psalm 96:1–13.

16:34–36 See notes on Psalm 106:1, 47, 48.

16:37–42 regularly . . . every day’s work. The ministry was established with continuity.

16:39 Gibeon. Located six miles northwest of Jerusalem.

B. The Davidic Covenant (17:1–27)

17:1–27 This section recounts God’s bestowing the Davidic covenant. For a full explanation, see notes on 2 Samuel 7.

17:1, 10 Second Samuel 7:1, 11 adds that God had and would give David rest from all of his enemies.

17:5 Second Samuel 7:14–17 adds new material.

C. Selected Military History (18:1–21:30)

18:1–21:30 This section selectively recounts David’s military exploits.

18:1–11 See notes on 2 Samuel 8:1–12.

18:2 Second Samuel 8:2 adds details to the judgment of Moab.

18:4 The numbers here are correct; the number in 2 Samuel 8:4 for the horsemen is 700, which would not seem as consistent with the other numbers, so the 700 probably resulted from a copyist’s error.

18:11 Second Samuel 8:12 adds new material.

18:12 Second Samuel 8:13 adds that David was involved.

18:14–17 See notes on 2 Samuel 8:15–18.

19:1–19 See notes on 2 Samuel 10:1–19.

19:18 seven thousand. Second Samuel 10:18 erroneously has 700; this is apparently a discrepancy due to copyist error. foot soldiers. This is likely more correct than “horsemen” in 2 Samuel 10:18.

20:1–3 See notes on 2 Samuel 11:1; 12:29–31. The chronicler was not inspired by God to mention David’s sin with Bathsheba and subsequent sins recorded in 2 Samuel 11:2–12:23. The adultery and murder occurred at this time, while David stayed in Jerusalem instead of going to battle. The story was likely omitted because the book was written to focus on God’s permanent interest in His people, Israel, and the perpetuity of David’s kingdom.

20:4–8 See notes on 2 Samuel 21:15–22. The chronicler chose not to write of some of the darker days in David’s reign, especially the revolt of David’s son Absalom, for the same reason that the iniquity of the king with Bathsheba was left out.

21:1 There is approximately a twenty-year gap between 20:8 and 21:1, c. 995–975 B.C.

21:1–27 For the explanation of this section, see notes on 2 Samuel 24:1–25.

21:1 Satan . . . moved. Second Samuel 24:1 reports that it was God who “moved” David. This apparent discrepancy is resolved by understanding that God sovereignly and permissively uses Satan to achieve His purposes. God uses Satan to judge sinners (cf. Mark 4:15; 2 Cor. 4:4), to refine saints (cf. Job 1:8–2:10; Luke 22:31, 32), to discipline those in the church (cf. 1 Cor. 5:1–5; 1 Tim. 1:20), and to further purify obedient believers (cf. 2 Cor. 12:7–10). Neither God nor Satan forced David to sin (cf. James 1:13–15), but God allowed Satan to tempt David and he chose to sin. The sin surfaced his proud heart and God dealt with him for it. number Israel. David’s census brought tragedy because, unlike the census in Moses’ time (Num. 1; 2) which God had commanded, this census by David was to gratify his pride in the great strength of his army and consequent military power. He was also putting more trust in his forces than in his God. He was taking credit for his victories by the building of his great army. This angered God, who allowed Satan to bring the sin to a head.

21:3, 4 a cause of guilt in Israel? Joab knew David was operating on a sinful motive, but the king’s arrogance led him to ignore the warning.

21:5 one million one hundred thousand. Second Samuel 24:9 reports 800,000 and 500,000, respectively. For the resolution of this discrepancy, see note on 2 Samuel 24:9.

21:6 he did not count Levi and Benjamin. Levites were not soldiers (v. 5) and were not numbered in the Mosaic census (Num. 1:47–55). Benjamin had already been numbered (7:6–11) and the register preserved in the archives of that tribe. From the course followed in the census (2 Sam. 24:4–8), it appears Judah and Benjamin were last to be visited. Before the census could be finished in Judah and begin in Benjamin, David recognized his sin and called for it to stop (cf. 27:24).

21:7 He struck Israel. David’s sin dramatically affected the entire kingdom in experiencing God’s wrath.

21:12 “Three years” here is correct; “seven years” in 2 Samuel 24:13 is most likely a copyist’s error, since it seems three years, three months, and three days is the intent.

21:15 Ornan. This is a Hebrew name. He is called Araunah in 2 Samuel 24:18, a Jebusite or Canaanite equivalent. He had been converted to worship of the true God.

21:16 This additional detail does not appear in the Hebrew of 2 Samuel 24. The “angel of the LORD” was the executioner poised to destroy Jerusalem, whose menacing destruction was halted (v. 1) because David and the leaders repented as indicated by the “sackcloth” and falling “on their faces.”

21:20, 21 This additional detail does not appear in the Hebrew of 2 Samuel 24. “Threshing wheat” was done by spreading the grain out on a high level area and driving back and forth over it with a heavy sled and rollers pulled by oxen. One would drive the oxen while others raked the chaff away from the kernels.

21:25 six hundred shekels. The fifty shekels reported in 2 Samuel 24:24 was for the instruments and oxen alone, while the price here includes the whole property, Mt. Moriah, on which Solomon’s temple stood. The threshing floor of Ornan is today believed by some to be the very flat rock under the Moslem mosque, the Dome of the Rock, inside the temple ground in Jerusalem.

21:28–30 This also is new data not included in 2 Samuel 24.

21:29 high place . . . Gibeon. The ark of the covenant resided at Jerusalem in a tent (ch.15) awaiting the building of the temple on Ornan’s threshing floor, while the Mosaic tabernacle and altar remained in Gibeon until the temple was completed (cf. 1 Kin. 8:4).

21:30 the sword. Cf. 21:12, 16, 27. David continued to remain at the threshing floor and offer sacrifices because the Lord had appeared to him there (2 Chr. 3:1) and because he feared a menacing angel at Gibeon, the center of worship.

D. Temple—Building Preparations (22:1–29:20)

22:1–29:20 This section recounts David’s preparations for Solomon to build the temple. General preparation and various charges are discussed in 22:1–19. The division of labor unfolds in 23:1–27:33. Solomon’s final commission comes in 28:1–29:20.

22:1–19 David gives three charges to: (1) the workman (vv. 2–5); (2) Solomon (vv. 6–16); and (3) the leaders (vv. 17–19).

22:1 house. The land David had just purchased (21:22–30), he dedicated for the Jerusalem temple to be built by Solomon (v. 6; 28:9, 10).

22:2 aliens. These were non-Israelite artisans made up of descendants of the Canaanites (2 Chr. 8:7–10) and war captives (2 Chr. 2:7), for whom the Mosaic legislation provided compassion and protection (cf. Ex. 22:21; 23:9; Lev. 19:33; Deut. 24:14, 15) and from whom service was exacted. Only here were the laborers called “aliens” (cf. 1 Kin. 5:13–18).

22:3 iron . . . bronze. David would have acquired the iron technology from the Philistines (1 Sam. 13:19–21), and the bronze would have come from spoils of war (cf. 18:8).

22:4 cedar. This came from Lebanon, the heavily wooded and mountainous country north of Israel, and was provided by the residents of Sidon and Tyre, most likely under the leadership of David’s friend, King Hiram (cf. 14:1; 1 Kin. 5:1).

22:5 young. Solomon was born early in David’s reign (c. 1000–990 B.C.) and was at this time twenty to thirty years of age. The magnificent and complex challenge of building such a monumental edifice with all its elements required an experienced leader for preparation. magnificent. David understood that the temple needed to reflect on earth something of God’s heavenly majesty, so he devoted himself to the collection of the plans and materials, tapping the vast amount of spoils from people he had conquered and cities he had sacked (vv. 14–16).

22:6–16 Here is David’s careful instruction to Solomon for the building which David could not do because he had killed so many in his battles (v. 8). Cf. 1 Kings 5:3.

22:8–10 David reflects on the covenant God had made with him (cf. 2 Sam. 7; 1 Chr. 17), which included (1) the divine mandate that Solomon build the temple and (2) overtones of the messianic reign.

22:11–13 David’s spiritual charge to Solomon resembles the Lord’s exhortation to Joshua (cf. Josh. 1:6–9). Solomon asked God for and received the very “wisdom and understanding” his father, David, desired for him (cf. 1 Kin. 3:3–14; 2 Chr. 1:7–12). He learned the value of such spiritual counsel and passed it on in Ecclesiastes 12:1, 13.

22:14 one hundred thousand . . . gold. Assuming a talent weighed about 75 pounds, this would be approximately 3,750 tons, a staggering amount of gold. one million . . . silver. This would be approximately 37,500 tons of silver.

22:17–19 Knowing that Solomon was young and inexperienced (22:5) and that he could not undertake this colossal project alone, David wisely enlisted the loyalty and help of his leaders to transfer their allegiance to Solomon, who would carry out the divine will and the last wishes of his father. The Lord undertook to make Solomon the wisest man on earth (cf. 1 Kin. 3:3–14).

23:1–27:34 This labor-intensive project needed more than building materials. David marshaled his human resources and announced their division of labor as follows: (1) the Levites (23:1–32); (2) the priests (24:1–31); (3) the singers (25:1–31); (4) the gatekeepers (26:1–19); (5) the administrators (26:20–32); (6) the army (27:1–24); and (7) the leaders (27:25–34). Remember, the original readers of Chronicles were the Jews, who returned from exile in Babylon and were rebuilding the destroyed temple. This would remind them of what their fathers’ sin forfeited, and how inferior their new temple was.

23:1 he made. For fuller narrative of Solomon’s coronation and the attempts to seize his throne, see chapters 28; 29; 1 Kings 1:1–2:9.

23:3 thirty years and above. Numbers 4:3 establishes the age of recognized priests from thirty to fifty years of age. A five-year apprenticeship began at twenty-five (cf. Num. 8:24), and in some cases twenty (1 Chr. 23:24, 27). This number, 38,000, is four times greater than the early census in Moses’ time (cf. Num. 4; 26).

23:4 look after. The duties of these Levites are discussed in chapter 24. officers and judges. This particular function is covered in 26:20–32.

23:5 gatekeepers. First Chronicles 26:1–19 gives information on them. praised. First Chronicles 25 identifies and describes these musicians. which I made. David, a gifted musician, was not only the maker, but the inventor of musical instruments (cf. Amos 6:5).

23:6 divisions. The Levites were divided among the three groups with distinct duties, just as they were in Moses’ day (Num. 3:14–37) and in Ezra’s day (6:16–30). The family of Gershon (23:7–11), Kohath (23:12–20), and Merari (23:21–23) are each discussed.

23:24, 27 twenty years. See note on 23:3.

23:25–32 The duties of the non-priestly Levites are enumerated in their duties to provide the temple service in support of the priests who descended from Levi, through Kohath, through Aaron, through Eleazar and Ithamar (cf. 6:1–3). The original duties of the three families are given specifically in Numbers 3:25, 31, 36, 37.

24:1–31 The divisions and duties of the priests are outlined. Temple worship was carefully structured, without hindering the Holy Spirit or true worship (cf. 1 Cor. 14:40).

24:1 Nadab, Abihu. Consult Leviticus 10:1–3 for their disgrace and demise. Eleazar. The line of the high priest would be through Eleazar’s offspring in accord with the priestly covenant made by God with Phinehas (Num. 25:11–13).

24:3 Zadok. See notes on 6:8, 49–53. Ahimelech. This was the son of Abiathar whom Solomon released from his duties for siding with Adonijah (cf. 1 Kin. 1; 2) and the grandson of another Ahimelech, who was a priest killed by Saul (1 Sam. 22:11–18). Second Samuel 8:17 confirms the Zadok and Ahimelech high priestly combination, one at Jerusalem where the ark was kept and the other at Gibeon serving the tabernacle. See note on 15:11.

24:4–19 Priesthood duties were divided up in David’s day into twenty-four divisions, sixteen of Eleazar and eight of Ithamar. The reasons Eleazar’s family had twice as many divisions were that: (1) he had received the birthright since his older brothers, Nadab and Abihu, had been killed (Lev. 10); (2) he had more descendants; and (3) his descendants had more leadership ability. These divisions each served for either (1) two-week periods annually or, more likely, (2) a one-month period every two years (cf. 27:1–15). These divisions appear again in Nehemiah 10:2–8; 12:1–7; 12:12–21. These divisions extended even into the time of Christ (cf. Luke 1:5–9). The rest of the time they ministered to people in their own hometowns.

24:5 divided by lot. The ancient method of discerning God’s will (cf. Prov. 16:33; Acts 1:26) was used to sort out all the duties, so that all cause for pride or jealousy was mitigated (cf. v. 31; 26:13).

24:10 Abijah. The division of Zacharias, John the Baptist’s father (cf. Luke 1:5).

25:1–31 David, the sweet psalmist of Israel (2 Sam. 23:1), established music as a central feature in the worship of God.

25:1 the captains of the army. David relied on his mighty men for help (cf. 11:10). Asaph . . . Heman . . . Jeduthun. David’s three chief ministers of music (cf. 6:31–48). prophesy. This is not necessarily to be taken in a revelatory sense, but rather in the sense of proclamation and exhortation through the lyrics of their music (cf. 25:2, 3). Prophesying is not necessarily predicting the future or even speaking direct revelation. It is proclaiming truth (v. 5) to people (cf. 1 Cor. 14:3), and music is a vehicle for such proclamation in praise (v. 3). David and the leaders selected those most capable (v. 7) of leading the people to worship God through their music.

25:5 seer. A term used to describe a prophet in that he knew and understood the ways and will of God.

25:9–31 The musicians were divided up into twenty-four divisions (corresponding to that of the priests, 24:4–18) of twelve musicians each, for a total of 288. These would give leadership to the 4,000 instrumentalists (23:5).

26:1–19 Cf. 1 Chronicles 9:17–27 for another discussion of the temple gatekeepers or guards. They had other duties, such as checking out equipment and utensils; storing, ordering, and maintaining food for the priests and sacrifices; caring for the temple furniture; mixing the incense daily burned; and accounting for gifts brought. Their duties (v. 12) are given in 9:17–27.

26:14 East Gate. The gate assignments were based on four geographical points. Cf. also north (26:14), south (26:15), and west (26:16).

26:16 Shallecheth Gate. A gate assumed to be on the west side, but other details are unknown.

26:18 Parbar. Probably a courtyard, extending westward. Verses 17 and 18 indicate a total of twenty-four guards posted at all points of entrance and exit.

26:20–32 This section lists miscellaneous administrative posts handled by the Levites, by those in Jerusalem (26:20–28), and by those outside (26:29–32).

26:20 treasuries. The Levites watched over the store of valuables given to the Lord. This is a general reference to all the precious things committed to their trust, including contributions from David and the people, as well as war spoils given by triumphant soldiers (vv. 26, 27).

26:29–32 officials and judges. There were 6,000 magistrates exercising judicial functions throughout the land.

26:31 fortieth year. The last year of David’s reign (c. 971 B.C.).

27:1–34 First Chronicles 23–26 discusses spiritual leadership, while here the chronicler focuses on the civil aspects of David’s kingdom.

27:1–15 This section enumerates the standing army of Israel (288,000 men), which had responsibility to guard the nation and temple. They were divided into twelve divisions, each of which served for one month during the year. When full war occurred, a larger force could be called into action (cf. 21:5).

27:16–22 While twelve officers are named, the tribes of Asher and Gad are not mentioned for unknown reasons.

27:23, 24 Here is further comment on the sinful census detailed in 21:1–30. He didn’t try to number all Israelites because they were too many (cf. Gen. 28:14), nor did he finish the census, being interrupted by guilt and judgment.

27:24 the chronicles of King David. Daily records were kept of the king’s reign. None was kept of this calamity because the record was too painful.

27:25–31 A summary of officials who looked over David’s various agricultural assets.

27:32–34 A summary of those whose duties kept them in close contact with the king (cf. 18:14–17), perhaps like a cabinet. When David’s son, Absalom, rebelled against him, Ahithophel betrayed David and joined the revolution. Hushan pretended loyalty to Absalom, and his advice caused Absalom’s death (cf. 2 Sam. 15:31–17:23).

28:1–29:20 A record is given of David’s last assembly in which the king charged Solomon and the people to build the temple for God’s glory. These final chapters present the transition from David to Solomon. The chronicler does not mention Adonijah’s conspiracy (1 Kin. 1:5–9) or David’s weakness (1 Kin. 1:1–4), but looks at the positive contribution of the Davidic kingdom.

28:2–8 For the assembly’s sake, David testified to the Davidic covenant originally given by God to him in 2 Samuel 7 (cf. 17:7–27; 22:6–16). David makes it clear that Solomon was God’s choice (v. 5) as had been frequently intimated (cf. 2 Sam. 12:24, 25; 1 Kin. 1:13), just as the coming Christ will be God’s chosen Son to ultimately fulfill the kingdom promise.

28:8 Cf. Deuteronomy 5:29, 33; 6:1–3.

28:9–21 David turns his words to Solomon with four perspectives: (1) spiritual devotion (28:9, 10); (2) architectural execution (28:11–19); (3) divine intervention (28:20); and (4) human participation (28:21).

28:9, 10 Cf. note on 22:11–13, 18, 19.

28:18 the chariot. Using the imagery of Psalm 18:10, the cherubim are depicted as the vehicle in which God moves.

28:19 in writing. David wrote down the plans under the Holy Spirit’s divine inspiration (non-canonical, written revelation). This divine privilege was much like that of Moses for the tabernacle (Ex. 25:9, 40; 27:8; Heb. 8:5).

28:20, 21 Solomon’s associates in the building project were God, the owner and general contractor (28:20), plus the human work force (28:21).

29:1–5 David called for consecrated giving to the project (cf. 28:1), based on the example of his generosity (vv. 3, 4). David gave his personal fortune to the temple building, a fortune almost immeasurable.

29:1 young and inexperienced. See notes on 22:5.

29:4 three thousand talents. Assuming a talent weighed about 75 pounds, this amounts to almost 112 tons of gold, plus the 7,000 talents of silver which would be 260 tons. The total worth of such precious metals has been estimated in the billions of dollars. gold of Ophir. This was held to be the purest and finest in the world (cf. Job 22:24; 28:16; Is. 13:12).

29:6–9 willingly. Here is the key to all freewill giving, i.e., giving what one desires to give. Tithes were required for taxation, to fund the theocracy, similar to taxation today. The law required that to be paid. This, however, is the voluntary giving from the heart to the Lord. The NT speaks of this (cf. Luke 6:38; 2 Cor. 9:1–8) and never demands that a tithe be given to God, but that taxes be paid to one’s government (cf. Rom. 13:6, 7). Paying taxes and giving God whatever one is willing to give, based on devotion to Him and His glory, is biblical giving.

29:7 five thousand talents. Assuming a talent weighed about 75 pounds, this amounts to 187 tons of gold. darics. A Persian coin, familiar to Jews from the captivity, possibly named after Darius I (cf. Ezra 8:27). The readers of this material in Ezra’s day would know it as a contemporary measurement. ten thousand talents. This amounts to 375 tons of silver. eighteen thousand talents. This amounts to almost 675 tons of bronze. one hundred thousand talents. This amounts to 3,750 tons of iron. The sum of all this is staggering, and has been estimated in the billions of dollars.

29:10–15 David responds to the phenomenal offering, involving amazing sacrifices of wealth, with praise in which he acknowledges that all things belong to and come from God. He concludes that God is everything and that man is nothing, much like Psalm 8. This magnificent prayer of thanksgiving gives God all credit, even for the people’s generosity (v. 14).

29:16–20 David leads in a prayer of commitment.

29:17 test the heart. Opportunities for giving to God are tests of the character of a believer’s devotion to the Lord. The king acknowledges that the attitude of one’s heart is significantly more important than the amount of offering in one’s hand.

29:20 bowed . . . prostrated. The ultimate physical expression of an inward submission to God in all things.

E. Transition to Solomon (29:21–30)

29:21–30 The chronicler records in selective fashion the final days of David and the enthronement of Solomon. For a more complete treatment, see 1 Kings 1:1–53.

29:22 the second time. This most likely refers to a public ceremony subsequent to the private one of 1 Kings 1:35–39 in response to Adonijah’s conspiracy. David’s high priest, Zadok, had been loyal to both father and son (1 Kin. 1:32–40; 2:27–29), so he continued on as high priest during Sol-omon’s reign.

29:26–28 Cf. 1 Kings 2:10–12.

29:27 forty years. C. 1011–971 B.C.

29:29 Samuel. This most likely refers to the canonical Book of 1 and 2 Samuel. seer . . . prophet . . . seer. All three are different, but synonymous, Hebrew terms referring to the prophetic office from the perspectives of: (1) to understand; (2) to proclaim; and (3) to understand, respectively. Nathan . . . Gad. These are non-canonical but reliable historical records that the chronicler utilized. God’s Spirit protected the record from error in the original writing (2 Tim. 3:16, 17; 2 Pet. 1:20, 21).

Further Study

Davis, John J. and John C. Whitcomb. A History of Israel from Conquest to Exile. Grand Rapids: Baker, 1980.

Merrill, Eugene. I and II Chronicles, in The Bible Knowledge Commentary—OT. Wheaton, Ill.: Victor, 1985.

Payne, J. Barton. 1, 2 Chronicles, in Expositor’s Bible Commentary. Grand Rapids: Zondervan, 1988.