1 Chronicles
1. THE GENEALOGIES OF ISRAEL (1 CH 1:1–9:44)
The book of 1–2 Chronicles begins with nine long chapters of genealogies. Through these genealogies the Chronicler lays the foundation for the story of Israel, which will shift to narrative form in 1 Ch 10, with the final scene of Saul’s life. The genealogy in 1 Ch 1 identifies Israel’s roots among the nations of the world, showing that the story of Israel is intertwined with that of other nations. Chapters 2–8 provide details on the various tribal lineages within Israel, arranged in chiastic fashion with the two key tribes that survived the exile, Judah (2:3–4:23) and Benjamin (8:1–40), bracketing the entire list and the priestly tribe, Levi, at its center (chap. 6). Between these tribes are placed the northern tribes (chaps. 5; 7). Chapters 1–9 are thus not composed of irrelevant lists but rather lay the foundation for this book and the community that read it. [Genealogies]
A. God’s chosen people among the nations (1:1–2:2). The first genealogy begins with Adam (1:1) and ends with the family of Israel (2:1–2), laying the foundation for the core of this genealogical section in chapters 2–8, which will focus on the various tribes of Israel. The genealogy in 1:1–4 is linear; it traces a single line of descendants from Adam to Seth to Noah, ignoring the line of Cain. Beginning with 1:5, the genealogy shifts to a segmented genealogy, one that traces multiple lines emerging from the final character mentioned. Thus Noah has three sons (1:4), and so the genealogies of these sons are provided in reverse order: Japheth (1:5–7), Ham (1:8–16), and Shem (1:17–26). From these three, descendants related to the final genealogical group (Shem) become the focus of the next group of genealogies. Thus, Abram/Abraham’s line emerges from the line of Shem (1:24–28), and the lines of his two key sons, Isaac and Ishmael, are traced in reverse order with Ishmael first (1:29–31), followed by the sons of Abraham through Keturah (1:32–33), and finally and most importantly, Isaac (1:34). The chosen line of Isaac is then traced in reverse order of election, first Esau and related peoples (1:35–54), followed by Israel (2:1–2).
This opening genealogy is an important reminder that Israel has arisen out of the nations and that its destiny is to bring blessing to these nations. The Chronicler’s audience was well aware of the recent exilic experience among the nations. Although the return to the land was a signal of a new day for the nation (2 Ch 36), the postexilic community would continue to live under the hegemony of the nations. Israel’s identity here is a foreshadowing that one day the Messiah would take the blessing of Abraham to the Gentiles.
B. Judah (2:3–4:23). While the genealogies in chapter 1 traced the chosen line last, the genealogies of Israel in chapters 2–8 place the enduring chosen lines at the beginning (Judah), center (Levi), and end (Benjamin). Although fourth-born of Israel (2:1–2), Judah is given primacy among the tribes, placed in first position, with the longest list. This genealogy of Judah is bracketed by an introduction to all the sons of Judah in 2:3–9 and a short description of the nonelect clans in 4:17–23. Genesis 38 explains the origins of these various clans. Judah’s Canaanite wife Shua produced Er, Onan, and Shelah, with only the last surviving and having offspring. Judah’s unknowing tryst with his Canaanite daughter-in-law Tamar produces the twins Perez and Zerah. The short description in 4:17–23 quickly traces the descendants through the two insignificant Judahite lines of Zerah and Shelah, while the dominating central core of this genealogy in 2:10–4:16 lists the descendants of Perez through Hezron. The focus of this central genealogy is clearly the royal line of David from the family of Ram (2:10–17; 3:1–24), with David in the preferred seventh position from beginning and end of the list of Jesse’s children in 2:10–17. David’s royal descendants, provided in detail in 3:1–24, continue well after the fall of the kingdom to the time of the Chronicler, evidence of the Chronicler’s enduring royal hope.
The first and longest genealogy among the tribes is that of Judah, not surprising in light of the fact that descendants of this tribe formed the majority of the postexilic audience, for which Chronicles was written, and that royal descendants of this tribe (Davidic dynasty) function as the central characters of the book. This focus on Judah reminds the reader that Israel’s hope was tied especially to the small Judahite community that survived the exile, rebuilt the temple, and reestablished communal and spiritual rhythms. It is from this community that a descendant of David would arise and fulfill the messianic hopes of old.
C. Simeon (4:24–43). It is not surprising to find a short genealogy of Simeon following the review of Judah. Simeon’s territory is closely associated with Judah’s inheritance throughout the book of Joshua (cf. Jos 15:26–32; 19:1–9), and Jdg 1 reveals how Judah and Simeon cooperated in their conquest of the land. Ultimately Simeon would be swallowed up by Judah, a reality foreshadowed by Jacob’s curse in Gn 49:7 on Simeon for his violent treatment of the Shechemites in Gn 34:25–30. The Chronicler uses Simeon as a foil against which one can see Judah’s blessing more vividly (4:27).
D. Northern Transjordan tribes (5:1–26). Enclosed within the genealogical structure of the Chronicler’s present-day community (Judah, 1 Ch 2–4; Levi, 1 Ch 6; Benjamin, 1 Ch 8) are two genealogical sections devoted to the northern tribes (1 Ch 5; 7). The first recounts the lines of the northern tribes Reuben and Gad and half the tribe of Manasseh, who settled in the Transjordan (that region east of the Jordan; Jos 1:10–18). While these genealogies are bracketed by reminders of the failures of these tribes (5:1–2, 25–26), the inclusion of their genealogies as well as accounts of faithful victory (5:18–22) reveals the Chronicler’s positive stance toward these tribes. For the Chronicler there is hope for a unified Israel, assembled around the Davidic monarch and his Levitical servants. [Gilead]
E. Levi (6:1–81). At the center of the genealogies in Chronicles is the tribe of Levi, those responsible for the temple and its worship, which will become the dominant theme of the narrative of 1–2 Chronicles. The Chronicler traces first the Aaronide priestly lines (6:1–15), then the nonpriestly Levitical clans (6:16–30).
The descendants of Levi have a central role in 1 Chronicles. But in the new covenant, it is Jesus who will assume and transcend the role of high priest held by Aaron and the tribe of Levi (see Heb 5 and 7–10).
The respective duties of these two groupings are presented in reverse order, beginning with the nonpriestly Levites (6:31–48) and then the priests (6:49–53). Here the Chronicler lays out his vision for cooperation among all descendants of Levites in the worship at the temple, foreshadowing the innovations of David in 1 Ch 11–29. While the focus of the priests is on making atonement for Israel by offering sacrifice and incense (6:49), the focus of the nonpriestly Levites is to minister in music (6:31–32) and perform other duties (6:48).
The territory for both priests and Levites is outlined in 6:54–81, revealing how the material needs of these clans were to be met, even as they provided spiritual service for the tribes throughout the land. The worship of the Lord is the core calling of the people of Israel, and so the tribe of Levi is placed at the center of this genealogical review. [Levitical Cities]
F. Northern Cisjordan tribes (7:1–40). The list of genealogies in 1 Ch 7 complements the list of northern tribes in 1 Ch 5, this time listing the genealogies of the northern Cisjordan (those tribes on the western side of the Jordan) tribes, which included Issachar (7:1–5), Benjamin (7:6–12), Naphtali (7:13), Manasseh (7:14–19), Ephraim (7:20–29), and Asher (7:30–40). In light of the focus of 1 Ch 8 on the tribe of Benjamin, it is odd that Benjamin is included here among the northern tribes. This suggests Benjamin’s identity as the tribe caught between the dominant northern (Ephraim) and southern (Judah) tribes.
The absence of the tribes of Dan and Zebulun may be a painful reminder of the consequences of the disobedience of the northern tribes. However, the list of the other northern tribes reveals the Chronicler’s affirmation of these northern groups and hope for a unified Israel rallied around the temple (Levi; 1 Ch 6) and led by a Davidic monarch (Judah; 1 Ch 2–4).
G. Benjamin (8:1–40). An elongated genealogy of Benjamin concludes the Israelite genealogies in 1 Ch 2–8, forming with Judah (1 Ch 2–4) a bracket around the entire complex, at whose center is the tribe of Levi (1 Ch 6). Benjamin’s place here is related to the fact that it is descendants of Judah and Benjamin who will form the core of the restoration community after the exile (see Ezr 1:5) and that the narrative of Israel in 1 Ch 10–2 Ch 36 will begin with a focus on the fate of Israel’s first king, the Benjaminite Saul (1 Ch 10:1–14; cf. 8:29–40).
Just as the Chronicler includes genealogies for the northern tribes, in hope of a united Israel, the NT also alludes to an Israel united around Jesus: Jesus calls twelve disciples, representing the twelve tribes, and the restoration vision of Jl 2:28–32 is fulfilled in Ac 2 as the Spirit is poured out and Jews from many nations hear the gospel.
H. God’s chosen remnant from the nations (9:1–44). After providing a detailed genealogical vision of Israel in 1 Ch 2–8, the Chronicler returns to the broader context of Israel’s place among the nations, complementing the introductory genealogy in 1 Ch 1. In 1 Ch 9 Israel again emerges from the nations, this time as a restoration community after the exilic nightmare. It is this restoration community to which the Chronicler’s audience would trace itself. The Chronicler’s present Israel (1 Ch 9) has the same potential as the Israel of chapters 2–8, which emerged from the nations in chapter 1. [Spices]
Chapter 9 concludes (9:35–44) with a repetition of 8:29–38, functioning here as a transition between the genealogies in 1 Ch 1–9 and the narrative account in 1 Ch 10–2 Ch 36, which begins with the account of Saul’s death in 1 Ch 10.
2. THE ACCOUNT OF DAVID (10:1–29:30)
With chapter 10, 1 Chronicles shifts from its genealogical introduction to the story of the Davidic monarchy. This story begins with the tragic death of Saul, revealing Saul’s role as a foil against which one may see the brilliance of David. The account of David comprises two main sections divided by the story in chapter 21, which reveals how the temple site was chosen. Driving the first main section (1 Ch 10–20) is David’s passion for the centralization of worship in Jerusalem, while driving the second main section (1 Ch 22–29) is David’s provision of personnel, support, and materials for the temple to be constructed by his son Solomon. Both sections give some attention to military matters, revealing David’s role in creating a secure kingdom where worship would be possible.
A. The defeat and death of Saul (10:1–14). 10:1–7. The genealogies ended in the previous chapter with the Benjaminite Saul, revealing that one of the roles of genealogies was to provide a quick summary of the story of the world and Israel from Adam (1:1) to Saul (9:39). Chapter 10 begins with the dramatic story of the defeat of Saul’s army on Mount Gilboa by the Philistines and his suicidal death. So powerless is this first king of Israel in his dying moments that when the king is wounded and facing imminent death, his armor-bearer refuses to save him the dishonor of death by the Philistine archers (10:4). Reference to his whole house dying together (10:6) is a poignant reminder of the demise of Saul’s dynasty, setting the stage for the rise of David in the following chapter.
10:8–12. These verses relate the aftermath of the battle, focusing on the shameful dishonoring of the body of Saul by the Philistines. The placement of Saul’s head and armor in Philistine shrines (10:10) emphasizes the religious character of this victory and Saul’s association even in death with Canaanite spirituality. In the end Saul’s kin at Jabesh-gilead (see Jdg 21:1–25; 1 Sm 11:1–11) retrieve the bodies of Saul’s family from the Philistines, observing proper mourning rites (10:11–12; cf. 2 Sm 1:11–12, 17–27; 3:35; Ps 35:13–14).
10:13–14. This chapter closes with a theological reflection that links his death to divine judgment due to Saul’s serious offenses against God, which included not following the Lord’s instructions (cf. 1 Sm 13; 15), consulting a medium (1 Sm 28:1–25; cf. Dt 18:9–14), and not inquiring of the Lord through appropriate means (10:13–14a). The priority of the Chronicler is thus the attentive seeking of the Lord’s will through appropriate means followed by careful obedience to that revealed will.
Saul’s negative example sets the stage for both positive and negative examples of later kings and their people. Important is the final sentence of the chapter (10:14b), which signals the transition from Saul to David, identifying the Lord as the instigator of this transition and creating expectation of a new and positive era for Israel.
B. Establishing David’s rule (11:1–47). 11:1–3. In contrast to the writer of 1–2 Samuel, who depicts the civil war between those loyal to the dynasty of Saul and those loyal to David, the Chronicler immediately moves to the anointing of David by all the tribes of Israel, which followed that civil war. The absence of the depiction of David’s struggle for the throne is the first sign that the Chronicler is presenting a glorified image of David (and Solomon), one that functions to justify the present second temple activities and to inspire future royal hope.
The people’s speech here highlights David’s early qualifications for kingship (11:2), referring to him as a “shepherd,” a common ancient Near Eastern royal image of one who cares for a vulnerable people (cf. Ps 78:70–72), and as a “ruler” or leader, using the same Hebrew term often used by the Lord to refer to his royal vice-regents (cf. 1 Sm 9:16; 10:1; 13:14). Anointing and public confirmation here are the essential signs of the community’s recognition of God’s election of the royal figure (11:3). Anointing with oil represented the Lord’s blessing on and presence in the leader.
11:4–9. David’s first action in Chronicles is to conquer and fortify Jerusalem, the first of a series of steps in 1 Ch 11–29 that highlight David’s fixation with temple worship in Jerusalem. Description of early building programs in the fortification of Jerusalem will become a typical sign in Chronicles of God’s blessing on a faithful king. Here this is made explicit with the reference to the presence of “the LORD of Armies” in 11:9.
11:10. Chapter 11 closes with a list of the names and exploits of David’s military heroes, who are depicted as indicative of the full support of “all Israel.” This focus on “all Israel” is important to the Chronicler’s vision for the nation, united around their Davidic ruler in worship of Yahweh at Jerusalem.
11:11–19. The list of military men begins with the exploits of “the Thirty” (or “the Three”; see the CSB footnote; 11:11). Each military figure is credited with a major military victory against incredible odds, the final one cast in language suggestive of sacrifice (“he poured it out to the LORD,” 11:18; “blood,” 11:19; cf. Nm 28:7).
11:20–25. The exploits of two additional leaders are related: Abishai, the brother of Joab, David’s general (11:20–21), who rises to commander of possibly a second squad of “the Thirty” in 11:11–19; and Benaiah son of Jehoaida (11:22–25), who although not attaining to the level of “the Three” gains renown among “the Thirty” by killing two men, a lion, and a giant Egyptian.
11:26–47. The list of soldiers most likely represents members of the Thirty, that faithful inner circle of warriors loyal to David who provided protection for the newly anointed king.
C. Supporting David’s rule (12:1–40). What follows in 1 Ch 12 is a depiction of David as a leader who attracts Israel’s loyalty long before the end of Saul’s life. In this the Chronicler has shifted to an earlier period of history than that depicted in 1 Ch 11.
12:1–22. The first section depicts those who supported David prior to his establishment of Hebron as his first capital. It is not accidental that the first group listed is linked to Saul’s own tribe of Benjamin and his hometown, Gibeah (12:1–7). Others who support David are not only from the expected southern tribe of Judah (12:16–17) but also from the northern tribes of Gad (12:8–15) and Manasseh (12:19–22). Locations listed here—Ziklag (1 Sm 27:1–6) and his stronghold in the desert (see Adullam in 1 Sm 22:1–5, En-gedi in 1 Sm 23:29, unnamed ones in 1 Sm 24:22; 2 Sm 5:17)—are typical of David’s experience while on the run from Saul and prior to his settlement in Hebron as his capital. This list and account are an important reminder of early support of David by all Israel. Amasai’s Spirit-inspired speech in 12:18 not only voices the loyalty of these defectors to David but also reminds the reader of divine blessing and presence within David.
12:23–38. Further examples are provided of support for David, now after the death of Saul. Again emphasis is placed on “all Israel” (12:38) as evidence of support, with accompanying numerical values provided for all thirteen tribes of Israel, who affirm David’s kingship. The list moves geographically from south to north in the Cisjordan (Judah, Simeon, Levi; Benjamin, Ephraim, Manasseh, Issachar, Zebulun, Naphtali, Dan, Asher; 12:24–36) and then the Transjordan (Reuben, Gad, Manasseh; 12:37). The numbers used here most likely refer to military units, both large (thousand) and small (hundred).
12:39–40. Chapter 12 closes with a picture of the entire nation gathered around David at Hebron, unified and celebrating his ascension to the throne. The accent on joy will become typical throughout the Chronicler’s account. The Chronicler’s depiction of Israelite support for David stands in stark contrast to the struggle depicted through 1–2 Samuel. Through this the Chronicler continues to offer an idealized portrait of David, one that legitimizes the second temple of his present day and creates expectations for the return of royal rule.
D. Transferring the ark: First attempt (13:1–14). Chapter 13 reveals that David’s military strength and popular support make possible his main agenda of the worship of God at the temple in Jerusalem. This chapter represents the first of two attempts to move the ark from Kiriath-jearim (cf. 2 Sm 6) to Jerusalem, the second, successful attempt occurring in 1 Ch 15.
13:1–4. The narrative begins with David consulting the people, continuing the motif of the entire nation (“the whole assembly of Israel,” 13:2) unified around their monarch. David’s appeal to the assembly emphasizes the role of the people as a whole, but also of the Lord in decision making. It is ironic that while in his speech David distances himself from his predecessor Saul (13:3), whose lack of inquiry led to his downfall (cf. 10:13–14), David does not properly inquire of God as to how to move the ark, which would place inquiry at the heart of the nation. Although David discerns the will of the people (13:4), he does not discern the will of the Lord (cf. 1 Ch 15:13).
13:5–8. David and “all Israel” then proceed to Kiriath-jearim to transport the ark to Jerusalem (13:5–6). According to Ex 25:10–22 the ark was housed in the most holy place in the tabernacle, represented either God’s royal throne or his footstool, and contained symbols of his miraculous provision (manna, Aaron’s rod) and covenant relationship with Israel. Its presence in Kiriath-jearim followed its loss to the Philistines (1 Sm 4–6). David has arranged for its transport on a cart guided by the sons of Abinadab, Uzzah and Ahio, and accompanied by the worship of the people with musical instruments (13:7–8), a theme typical of the books of Chronicles.
13:9–12. Tragedy strikes, however, as Uzzah reaches out his hand to steady the ark when the oxen stumble. In this the commoner Uzzah violates a holy object, that is, one dedicated for God alone, which was to be approached only by sacred personnel. It is not accidental that the location of this event is at a threshing floor (13:9), a foreshadowing of a later threshing floor that will mark the site of the temple in which the ark will finally rest (21:18). David’s anger and fear (13:11–12a) remind the reader of the mysterious character of the Lord’s will and the need for God’s servants to make inquiry of and submit to that will. David’s searching question in 13:12b will be answered by the provision of the Levites in chapter 15.
13:13–14. The chapter ends with the ark resting in the home of Obed-edom, where it brings divine blessing. This only increases the tension created by this incident, ensuring that the ark will eventually find its way into Jerusalem so as to bring blessing on the nation as a whole.
E. The world stage (14:1–17). Before resolving the tension introduced in chapter 13, the Chronicler reminds the reader of the divine blessing on David, expressed here as elsewhere in Chronicles through depictions of building activity, abundant progeny, and military victory. While chapters 11–12 focused on the support David enjoyed within the nation, chapter 14 begins and ends with notes on the respect he receives from surrounding nations (14:1, 17).
14:1–7. In 14:1 David receives messengers and artisans from Hiram’s royal court at Tyre, signaling his newfound status among the kings of the ancient Near East. In light of this the Chronicler provides a summative note in 14:2, describing David’s realization that his new position has been caused by the Lord’s election and for the sake of his people. In this David truly functions as a mediatorial figure between the Lord and his people, one who will be a conduit of divine blessing to the nation. In 14:3–7 the Chronicler lists the progeny born to David in his new capital at Jerusalem, here contrasting Saul, whose progeny were lost in 1 Ch 10:6.
14:8–16. Two accounts follow of David’s military victories over the Philistines, that force which had defeated Saul in 1 Ch 10. These two accounts accentuate the contrast between David and Saul, as David inquires of God for guidance (14:10, 14; cf. 10:13–14) and sees the Lord go before him as divine warrior (14:15). David’s actions here also reveal the missing element in his unsuccessful attempt at moving the ark in chapter 13, which will soon be rectified in chapter 15. These episodes provide a normative pattern for royal leadership in the Chronicler’s Israel, one that seeks and obeys God’s will.
14:17. Verse 17 brings closure to the chapter, returning to the point at which chapter 14 began by reminding the reader of David’s international recognition caused by the Lord. Throughout this chapter David’s success is explicitly linked to the Lord’s election and action, an important reminder that, apart from God, David has no significance or potential.
F. Transferring the ark: Second attempt (15:1–29). 15:1–24. After the reminder of the Lord’s blessing on David, exemplified in his newfound status among the nations, the Chronicler finally provides the resolution to the plot introduced in chapter 13. The majority of the chapter (15:1–24) describes David’s preparation to transport the ark from the home of Obed-edom (see 1 Ch 13) to Jerusalem.
This time David prepares a place for the ark to be laid in Jerusalem (15:1) and assembles “all Israel” in Jerusalem (15:3). The account of the preparations is dominated by the identification of the Levites as the appropriate personnel for transporting the ark (15:2, 4–24), ignorance of which is explicitly identified as the cause of the failure in chapter 13. The Levitical role extends beyond merely carrying the ark to surrounding it with oral worship. This will be typical of the Chronicler’s account of Israel’s worship, showing how David sets in motion a new phase of worship in Israel, one that will employ musical voice and instrument alongside the sacrifices established by Moses (see 1 Ch 16).
15:25–29. At the end of the chapter the Chronicler focuses on the laity of Israel, emphasizing the unity of Israel around this worship event but also David’s priestly role, akin to both that of the Levites (robe of fine linen) and that of the priests (linen ephod) (15:27). The account closes, however, with the dark figure of the Saulide Michal accentuating the brightness of David as a normative character, dancing and celebrating before the Lord (15:29).
By bringing the ark into Jerusalem, David identifies this city as the capital of his nation and Yahweh as the king he serves. It also reveals that worship lies at the heart of David’s agenda for Israel and his capital city, an agenda that will quickly consume the Chronicler’s account (see 1 Ch 22–29).
G. The ark in Jerusalem and the tabernacle in Gibeon (16:1–43). Chapter 16 continues the account in chapter 15, which traces the movement of the ark from the house of Obed-edom (see 1 Ch 13) to the city of Jerusalem. By the end of chapter 15 the ark was entering the city accompanied by the music of the Levites, the joy of the people, and the dancing of David, the priestly Levitical king.
16:1–3. The Chronicler traces how the ark is set inside the tent prepared by David in 15:1. This is followed by a celebration in which David worships the Lord through two voluntary offerings described in the Torah: the burnt (Lv 1) and fellowship (Lv 3) offerings. He then blesses the people in word and deed. By these two acts David again functions in his mediatorial role, positioned between God and people to bless and bring blessing.
16:4–37. This section recounts David’s regularization of the aural worship so integral to the movement of the ark in chapter 15. With the Levitical function to transport the ark on the cusp of being rendered obsolete by a permanent shrine (temple), David reveals new roles for the Levites in relation to the ark, among which musical ministry is primary. For this next phase of history, the sacred shrine will have two locations, with the tabernacle remaining at Gibeon and the ark in a tent in Jerusalem. Of the Levitical clans appointed in 15:17 to transport the ark, Asaph is responsible for musical worship at the tent in Jerusalem (16:5, 37).
The three basic types of songs that David commissions the Asaphites to compose for praise at the ark are outlined in 16:4: petition, thanksgiving, and praise. It is these three types of psalms that dominate the Psalter, and not surprisingly the psalm provided in 16:7–36 is an amalgamation of three psalms from the Psalter, each representative of a different type of psalm: 16:8–22 being a portion from Ps 105, a psalm of thanksgiving; 16:23–33 being a portion of Ps 96, a psalm of praise; and 16:34–36 being a portion of Ps 106, a psalm of petition. [Worship in the Bible]
16:38–42. While the Asaphites are responsible for verbal worship at the ark, of the Levitical clans appointed in 15:17 to transport the ark, Heman and Jeduthun (Ethan) are responsible for the tabernacle in Gibeon (16:39, 41a). There Zadok, descendant of the priest Aaron, will sacrifice the daily offerings (Ex 29:38–43; Nm 28:1–8) alongside these musical Levitical clans. The content of their musical worship is cited in 16:41b (“give thanks to the LORD—for his faithful love endures forever”). Ultimately this duality of worship centers will cease, but not until the temple is built by Solomon.
16:43. Chapter 16 ends with a focus on the community as a whole, as both David and the people return to their own homes, David specifically to bless his family. This echoes the earlier blessing of Obed-edom’s household in 13:14. The blessing that earlier eluded David is now a reality because of the presence of the ark within David’s capital.
H. Dynasty and temple (17:1–27). 17:1–2. With the ark now safely in Jerusalem, David turns to the obvious contrast between his own house (palace) and the Lord’s tent (17:1). Interestingly, the court prophet Nathan rashly affirms David’s intention (17:2), but immediately that night God appears to Nathan in a dream, overturning the prophet’s words.
17:3–15. What follows constitutes God’s revelation to Nathan, beginning in 17:4 and 7 with the introductory formula typical of prophetic speech. These introductory formulas divide the speech into two parts, with 17:4–6 questioning the necessity of a permanent house for the Lord and 17:7–14 affirming the leadership of David.
Interestingly, 17:4b and 10b form a complete sentence, the first verse claiming that David is “not the one to build me a house to dwell in,” and the second claiming that “the LORD himself will build a house for you.” In this lies the irony, formed by a play on the word “house,” which in 17:4b means a temple and then in 17:10b a dynasty. Rather than David, the house (palace) builder, building a house (temple) for the Lord, God will build a house (dynasty) for David, which will then build a house (temple) for the Lord. In this David and Solomon’s destinies are made inseparable, as will be seen in the Chronicler’s presentation of David’s preparations for the temple in 1 Ch 22–29.
Also significant in this prophetic speech is the covenantal promise in 17:13: “I will be his father, and he will be my son.” In this, one can discern the reciprocity essential to all the covenants between God and humanity throughout the OT, elsewhere expressed as “I will be your God, and you will be my people” (cf. Gn 17:7–8; Ex 6:7; Jr 31:33).
17:16–27. David then responds to the Lord’s covenantal invitation. In 17:16–19 David humbly expresses his unworthiness at such an invitation from God. His reference to “servant” places himself at the service of the Lord but also in company with other figures such as Moses, Joshua, and the prophets.
In 17:20–22 David expresses the unique character of Yahweh among the gods and by extension the unique character of Israel among the nations. This uniqueness is highlighted by a rehearsal of the salvation story of Israel divided into the phases of exodus, conquest, and election.
The prayer closes with David’s clear acceptance of the invitation to covenant in 17:23–27, which emphasizes the enduring nature of the covenant and the promises to his dynasty, both based on the eternal character of praise due the Lord. Through both Nathan’s prophecy and David’s response, the Chronicler accentuates the endurance of the Davidic covenant, suggesting his future hope for the renewal of the Davidic line.
In his covenant with David, God promises of David’s descendant, “I will be his father, and he will be my son” (1 Ch 17:13). In the NT this same promise will be applied not only to Jesus (Heb 1:5) but also to the entire messianic community (2 Co 6:18).
I. Victory over the nations and administration in Israel (18:1–17). Chapters 18–20 follow up on the statements made in the dynastic oracle in chapter 17, showcasing the Lord’s fulfilling his promise to subdue all David’s enemies and make his name great on the earth (see 17:8, 10) and revealing why David’s involvement in blood and war (22:8–10) will make his son Solomon the candidate for building the temple (17:11–12). David’s many victories will provide the peace essential for the building projects Solomon will undertake and also the wealth necessary for such projects.
18:1–6. The first section of chapter 18 focuses on David’s military victories over the Philistines (Gath), Moab, Zobah, and Damascus, groups representative of southwestern (Philistines), southeastern (Moab), and northern (Zobah/Damascus) powers outside traditional Israelite lands. Control of Philistia and Moab (18:1–2) gave David the ability to tax the two great international trunk highways (Way of the Sea, King’s Highway), providing resources to sustain a royal court. Zobah and Damascus (18:3–6) were centers of (at times) powerful Aramean kingdoms to the north of Israel. Damascus was key since both international highways intersected at this geographical location. References to these nations becoming “subject” to David and offering him “tribute” (18:2, 6; cf. 18:13) are suggestive of vassal relationships in the ancient world in which a royal overlord would allow a conquered people a measure of political autonomy as long as they sent tribute regularly to the overlord.
18:7–13. A list of various spoils dedicated to the Lord, from both the northern regions (Hadadezer of Zobah and Tou of Hamath) and the south (Edom, Moab, Ammon in the Transjordan, Philistia in the southwest, and Amalek, in the southern Transjordan), is provided in 18:7–11. While the battles that result in the tribute from the northern region and from Philistia and Moab are recorded in 18:1–6, the battle with the Ammonites is recorded in 1 Ch 19 and with the Edomites in 18:12–13a. Key to these various accounts are the Chronicler’s theological statement in 18:13b (cf. 18:6), which reminds the reader that the Lord is the source of David’s universal victory.
18:14–17. David is successful not only in conquering the regions lying outside traditional Israelite lands but also in developing the internal administration of the kingdom. It is clear not only that it is important to have proper organization for this new kingdom (18:15–17) but also that a premium is placed on the quality of this rule, described in 18:14 as “administering justice and righteousness for all his people” (cf. Ps 72).
J. Victory over Ammon and Aram (19:1–19). Chapter 19 continues the series of accounts in chapters 18–20 that trace David’s victories over his enemies, which are a fulfillment of God’s promise to him in 17:8–10, as well as justification for why David, as a man of blood and war, is not allowed to build the temple (1 Ch 22:8–10).
19:1–5. The opening verses highlight the incident that causes tension with the Ammonites. It appears that Ammon has been on friendly terms with David, possibly because David and the father Nahash shared a common enemy in Saul (see 1 Sm 11:1–11; 12:12). The death of Nahash and accession of his son Hanun (19:1) introduce ambiguity into the relationship between the two kingdoms, not surprising in times of leadership transition in the ancient world. Hanun’s suspicion of David’s intent leads to his shameful treatment of Israelite messengers, whose hair is shaved and nakedness revealed (19:3–4; cf. Is 47:2–3). Such treatment of messengers is a rebuff of the one who sent the messengers and, in this case, a cause for war.
19:6–15. In the first battle David sends his general Joab (19:8). It appears that Hanun does not possess appropriate resources to challenge David, since he needs to hire mercenaries from Aramean states to the north (Aram-naharaim, Aram-maacah, Zobah; 19:6–7). These mercenaries are placed out front, where their powerful chariots can take advantage of the open fields, while the Ammonites remain near the city (19:9). Joab’s strategy is to divide his army into two groups, the first of which he will lead against the Arameans, and the second of which his brother Abishai will lead against the Ammonites near the city (19:10–13). However, the battle is short-lived, as both Arameans and Ammonites retreat and the Israelites return to their land (19:14–15).
19:16–19. The fighting is not yet over, as the Arameans decide to turn against David. In this case David takes command of the Israelite army against an Aramean coalition led by Hadadezer of Zobah (see 18:1–6) and his general Shophach. The battle, which takes place at the Jordan, is a decisive victory again for Israel.
K. Victory over Ammon and Philistia (20:1–8). Chapter 20 contains the final two accounts of David’s military victories over the nations surrounding Israel, which compose 1 Ch 18–20.
20:1–3. Verses 1–3 bring closure to David’s battle against the Ammonites, which began in 19:1–15. Joab, David’s general, led the Israelite army on that occasion and, while putting Ammon to flight, decided not to besiege their city. The account turns first in 19:16–19 to describe David’s victory over the Arameans, some of whom had retreated with the Ammonites, and only now in 20:1–3 describes David’s defeat of the Ammonite capital city of Rabbah. It is interesting that here the Chronicler’s source introduces the tragic story of David and Bathsheba (see 2 Sm 11–12), but the Chronicler makes no mention of Bathsheba—not surprising in light of the glorious presentation of David throughout Chronicles.
20:4–8. The final section of chapters 18–20 focuses on the exploits of David’s men over a series of Philistine giants. This is an appropriate ending to this section on David’s exploits, since it began with David’s conquest of Gath (18:1). This account closes the complex of stories devoted to David’s military victories, which are appropriate following the dynastic oracle in chapter 17. However, these stories also prepare the way for chapter 21, where David’s foolish census for military purposes will prompt divine discipline.
L. The census (21:1–22:1). The Chronicler largely ignores the failings of the two founding figures of the Davidic dynasty, David and Solomon. While not a single failure is attached to Solomon, two of David’s failures are included in Chronicles. Interestingly, both of these failures are related to David’s naïveté in ritual matters, both are related to events key to Jerusalem’s new role as worship center in Israel, both result in the death of innocent figures, and in both David functions as a priestly leader offering sacrifices. Thus, through these failures David accomplishes a positive mission: the centralization of worship at Jerusalem.
21:1–6. Chapter 21 begins with the revelation that Satan has enticed David to count his people (21:1), contrasting the assertion in 2 Sm 24:1 that it was the Lord who incited/enticed David to do so. The Hebrew term satan, which means “adversary” (see the CSB footnote), is used of both human (e.g., 1 Sm 29:4) and heavenly (e.g., Jb 1:6–9) beings, in both military (e.g., 1 Kg 5:18) and legal (Ps 109:6) contexts. While it is clear that this is a military context, it is uncertain whether this is a human or heavenly figure. Evidence for a human figure is seen in the use of the phrase “turned against” (2 Ch 20:23) and the presence of other instances of human military opponents in chapters 18–20; however, evidence for a heavenly figure occurs in Zch 3:1, which includes the same Hebrew phrase translated in 21:1 as “rose up against,” as well as in Jb 1–2, which uses “incited.”
David’s error here lies not in the act of counting itself, since such counting occurs elsewhere in 1–2 Chronicles (cf. 1 Ch 9:1; 11:11; 12:24), but in his failure to perform the rituals demanded by the Torah (Ex 30:11–16), that is, payment of a half shekel for each person over twenty years old. Joab’s attempt to avoid guilt by not counting all the tribes (21:3–6) reveals his lack of knowledge of the Torah legislation.
21:7–13. David’s foolish act prompts divine discipline. No description is given of what prompted David’s admission of sin and request for absolution (21:8). The Lord’s response with the choice of three deadly options (famine, military defeat, plague; 21:9–12) is not inconsistent with David’s request for absolution. Each of these represents mitigated punishment, a judgment less than the sin deserves, which is typical in OT approaches to sin (see Nm 14:17–23; Ex 32:30–35).
21:14–22:1. This event then takes on even greater significance. As the death angel is about to strike Jerusalem, David cries out for God’s mercy, admitting his culpability again and asking God to strike him and his family rather than the people (21:15–17). In response the Lord demands that David build an altar and sacrifice offerings to avert judgment (21:18–19). The site for this altar belongs to a man named Ornan (Araunah in 2 Sm 24), a Jebusite, one of the pre-Davidic inhabitants of Jerusalem. The final section of chapter 21, 21:28–22:1, makes clear that through David’s failure God identifies the site of his temple, which will be a place of penitential prayer and sacrifice.
M. Initial provision and commission to build the temple (22:2–19). The last section ends, in 22:1, with the reminder that David’s failure in chapter 21 in relation to counting the army resulted in the identification of the site of the temple and altar in Jerusalem. With this site identified, the remainder of the account of David is dominated by David’s preparations for the building of the temple. Chapters 22 and 28–29 form a bracket around an inner core in chapters 23–27, which comprises lists of personnel essential for the temple and its proper function.
22:2–5. The opening verses describe David’s provision of materials for the temple construction. The regular use of terms for large amounts throughout these verses accentuates the grandeur of the project. Reference is made to Solomon’s youth and inexperience (22:5), a reminder that David and Solomon together will build this sanctuary, with David providing the building materials, personnel, and services and Solomon guiding the construction and dedication after his father’s death.
22:6–16. The importance of Solomon’s role is made clear as David commissions him, rehearsing the encounter with God in 1 Ch 17, explaining why Solomon, a man of peace (22:9–10), will build the temple rather than David, a man of war (22:7–8), and then blessing his son (22:11–13).
22:17–19. Solomon, however, is not going to do this alone but is to be supported by the people. In these closing verses of chapter 22, David commissions “all the leaders of Israel” (22:17), reminding the reader once again of the importance of the community as a whole to the support of the temple, a key value for the Chronicler as he addresses his own postexilic community gathered around the second temple. Here seeking the Lord with one’s entire being (heart and soul) is equated with building the sanctuary (22:19). The stimulus for such support is the presence of God, and the ultimate goal is the praise of the name of God.
David’s commissioning of Solomon, exhorting him to “be strong and courageous” (1 Ch 22:13; cf. 28:20), is reminiscent of Joshua’s commissioning in Dt 31:2–8 and Jos 1:1–9. As Joshua fulfilled Moses’s ultimate goal of taking the people into the land, so Solomon will fulfill David’s ultimate goal of building the temple.
N. Personnel for temple and kingdom (23:1–27:34). Chapters 23–27 are dominated by lists of personnel within the kingdom appointed by David for the support of the temple and its services after his death. While such lists are rarely appreciated by modern readers, they are as key to the Chronicler’s rhetorical strategy as his introductory genealogies in chapters 1–9. They accentuate David’s thorough preparation for the temple construction and worship by provision of personnel for both temple and state.
23:1–2. In 23:1 these lists are set into the context of the final phase of David’s life. While chapters 22 and 28–29 focus on David’s provision of the necessary material resources, chapters 23–27 focus on the equally important provision of human resources for the proper operation of the temple. In this way the Chronicler depicts David and Solomon as a temple construction team. With its use of the language of assembly, 23:2 introduces the many lists in chapters 23–27, the end of which will be signaled by the reference to David’s summons of the various groups in 28:1.
23:3–5. These verses orient the reader to the many lists of Levites that will appear throughout chapters 23–27 (23:6–24; 24:20–31; 25:1–31; 26:1–19, 20–28, 29–32), identifying the age of those counted (30 or older), the total number (38,000), and the various responsibilities (construction supervisors, officers, judges, gatekeepers, musicians).
23:6–24. The initial list that follows in 23:6–24 provides a basic orientation to the three foundational clans of Levites: Gershom (23:7–11), Kohath (23:12–20), and Merari (23:21–23); the list ends with a summary (23:24). The roots of the priestly line of Aaron within the tribe of Levi are identified in 23:13, although a fuller account is not provided until chapter 24. Verse 13 identifies four roles for the Aaronide priests: consecration of most holy things (Ex 28:38; Lv 22:2–3), offering of sacrifices (Lv 6:8–7:38), ministry before the Lord (Ex 28:35), and blessing of the people (Nm 6:22–27).
23:25–32. This allusion to Aaron and the priestly tasks in the midst of the Levitical lists prompts the orientation provided by 23:25–32, which explains the roles of nonpriestly Levites under the new circumstances of temple worship. They are to assist the priests in the temple by giving attention to courtyards and side rooms, purification rites, baking products, and measuring devices, as well as by offering verbal praise alongside the various sacrifices at the temple (23:28–30). There is thus a place for all members of the tribe of Levi at the temple, something that would have been helpful for shaping worship in the Chronicler’s own day.
24:1–19. The next list then focuses on the Aaronic priestly line in Israel. After referring in passing to the tragedy that befell Aaron’s sons Nadab and Abihu (24:2; see Lv 10:1–2; Nm 3:4), the list focuses on the two remaining clans established by Aaron’s other two sons, Eleazar and Ithamar. Two priestly figures assist David, the one Zadok from the clan of Eleazar and the other Ahimelech son of Abiathar from the clan of Ithamar (24:3; cf. 1 Ch 15:11; 18:16).
The ultimate dominance of Eleazar over Ahimelech (24:4) is recorded in 1–2 Kings, Ezekiel, Ezra, Haggai, and Zechariah and is evident in the larger numbers associated with Zadok’s clan here in chapter 24. There is, however, a role for the clan of Ithamar in the temple, and this is determined by sacred lot, which divides the responsibilities into twenty-four divisions (24:5–18)—if on annual rotation, this would mean each clan covered half a month, or if biannual rotation, then a month each. After the divisions are established, 24:19 emphasizes the need for these priestly clans to follow the regulations established by the Lord through Aaron.
24:20–31. Following this priestly list, the Chronicler returns to a list of a select group of nonpriestly Levitical clans from the lines of Kohath and Merari. While this list expands the information found in the earlier list of 23:12–23, key here is the link to the priestly appointment seen in the casting of lots before David, Zadok, Ahimelech, and priestly and Levitical leaders (cf. 24:5–6).
25:1–7. Chapter 25 recounts the commissioning of Levitical musicians from the clans of Asaph, Heman, and Jeduthun, appointments foreshadowed by the account in chapters 15–16, which placed the Asaphites in the Jerusalem tent (16:37) and the Hemanites and Jeduthites in the Gibeonite tabernacle (16:41–42). According to 6:33–47, these three families were each from a different Levitical clan outlined in 23:6–24, with Heman from Kohath, Asaph from Gershom, and Ethan/Jeduthun from Merari.
In 25:1 Levitical music is explicitly identified as prophesying, and in 25:2–5 the various clan heads are associated with prophetic activity. This link between Levitical music and prophecy is seen elsewhere in Chronicles (2 Ch 20:21–22; 29:25, 30; 35:15). Here we see an expansion of the prophetic role into the worship of Israel. While prophetic communication in the OT is typically delivered in nonmusical verbal form or action, here prophecy is delivered through musical media, as the Levites give thanks and praise to the Lord (25:3), accompanied by musical instruments (25:1). There are, however, precedents for connection between prophetic utterance and music in 1 Sm 10:5 and 2 Kg 3:15 (cf. 1 Sm 16:23).
Lyre and cymbals
25:8–31. As with the priestly appointments earlier, in chapter 24, so here the musicians are appointed by sacred lot and divided into twenty-four clans, suggesting a parallel Levitical ministry of music alongside the priestly ministry of sacrifice at the temple.
26:1–19. Next is detailed David’s commissioning and organizing of the Levitical gatekeepers, whose lineage is traced to the clans of Kohath and Merari. The list in 26:1–11 is divided into three groups, followed (as in earlier lists) with a description of the selection process and vocational function in 26:12–19. The selection process here echoes that of earlier Levitical and priestly appointments in chapters 24–25 (sacred lot), and the gatekeepers’ responsibility is to protect the gateways into the temple precincts. According to 9:23, 27, this responsibility entails guarding the entrance, patrolling at night, and opening the gates in the morning. Not surprisingly, the total number of gatekeepers adds up to twenty-four, but this time the number does not refer to rotation of duty, as in earlier lists. Rotation according to 9:24–25 is every seven days.
26:20–28. Following the list of gatekeepers the Chronicler provides the list of Levitical treasurers. The two Levitical groups responsible for the treasuries hail from the line of Gershom (26:21–22) and Kohath (26:23–28). Two types of treasuries are defined here (26:20), the first relating to the house of God, and the other to dedicated gifts. The latter contains plunder dedicated to the temple from military victories (26:26–28).
26:29–32. Not only Levitical treasurers but also Levitical administrators are commissioned by David. These administrators, drawn from the Levitical clan of Kohath, are not directly related to worship activities on the temple mount, functioning instead as “officers and judges” throughout the land (see Dt 16:18–20) with responsibility for both secular and sacred matters (26:30, 32; cf. 2 Ch 19:5–11). The list of these Levitical administrators functions as a segue to lists of other Davidic personnel not directly associated with the sacred duties at the temple.
27:1–15. Next David’s military is enumerated, including the various levels in the army’s chain of command. David’s army is not an ad hoc force but rather a standing army on defined rotation, able to defend Israel constantly (27:1).
27:16–22. The leaders of the tribes of Israel are then listed, leaving out the two tribes of Gad and Asher, separating Aaron from the rest of Levi (27:17), and dividing the Joseph tribes into three groups (Ephraim, half Manasseh, half Manasseh; 27:10–21), to bring the total number to thirteen. By placing this list of tribal leaders at the end of his list of material in chapters 23–27, the Chronicler is foreshadowing their appearance in chapters 28–29 to pledge their support for Solomon and his temple project (cf. 28:1; 29:6).
27:23–24. In a short note following the lists of army and tribal leaders, the Chronicler reveals that David’s sin in 1 Ch 21 was not related to breaking the prohibition of counting those over twenty years of age (cf. Nm 1:3, 45), a prohibition based here on the Lord’s promise of innumerable descendants to Abraham (cf. Gn 22:17), since Joab did not complete the count.
27:25–31. This list presents twelve overseers of David’s royal property throughout the land, ranging from those supervising storehouses (27:25) to those supervising agricultural activity (27:26–31). Such resources were essential for the sustenance of an ancient royal court and army. [Sharon]
27:32–34. The final list in chapters 23–27 identifies the seven key advisers at the core of David’s court who offer him wisdom to rule the kingdom.
O. Commissioning Solomon (28:1–21). After the long series of lists in chapters 23–27, which traces David’s provision of the support personnel for the temple, the Chronicler provides a second scene of commissioning, echoing the earlier one in chapter 22. While in 22:5 David spoke of his future preparations for the temple, in 29:19 he reflects over his past preparations.
28:1. The introduction to this second commissioning notes how David has assembled “all the leaders of Israel,” the secular leadership just reviewed in chapter 27.
28:2–8. What follows is David’s address to this gathered assembly of leaders, which echoes the themes and vocabulary of the earlier speech in 22:7–16. The majority of the speech (28:2–7a) focuses on the privileges enjoyed by Solomon, with greater emphasis placed in this speech on the Lord’s choice of Solomon (28:5–6; cf. 28:10; 29:1). The incredible responsibility laid on Solomon to carry out and follow God’s commands is introduced in 28:7b. Before turning to Solomon in verses 9–10, however, in 28:8 David first charges the leaders of Israel to fulfill the same demands imposed on Solomon, fulfillment of which will ensure the enduring possession of the land.
28:9–10. David then turns to Solomon, calling him to acknowledge and serve God with all his being and identifying the two possibilities before Solomon (“seek” or “abandon”) and their attendant results (finding God and being rejected by God) (28:9). These two possibilities echo the two ways placed before Israel as they were poised to enter the promised land (Dt 30:15). The Lord’s omniscience discourages any hypocrisy and ensures a just divine response. Fundamental to the service Solomon will render the Lord is the building of the temple (28:10).
28:11–19. David’s commission to Solomon is followed by David’s provision to Solomon of detailed written plans for the temple structure, work assignments, and worship articles. The source of these plans is the hand of the Lord (28:19).
28:20–21. After handing over these plans to Solomon, David delivers his final charge to his son, using language of encouragement reminiscent of Moses’s commissioning of Joshua in Dt 31:7, 23; Jos 1:6–7, 9, 18 and echoing the earlier commission of 1 Ch 22:6–16. David’s call to courage is not based primarily on the extensive resources that David has provided for the project (28:21) but first and foremost is founded on the theological premises that God will be with Solomon and will not fail or forsake him as he pursues this massive task (28:20).
P. Charging the assembly (29:1–30). 29:1–5. Having addressed Solomon in front of the assembled leaders in chapter 28, David now turns to the entire assembly. Most of this speech expresses the reasons why the leadership needs to fully engage (29:5b) in the temple project. These include the inexperience of his successor Solomon (29:1a), the magnitude of the task ahead (29:1b), and the generous example of David in the past (29:2) and present (29:3–5a). [Ophir]
29:6–19. The response of the leadership in 29:6–9 is described as willing, wholehearted, and substantial, prompting the joy of both the people and the king. This joy prompts the response of David to God, one that begins with general praise of the Lord as Creator of all things (29:10–13); shifts to the unworthiness of David and his nation, who are merely returning to God what he first gave them (29:14–17); and concludes with requests for his people and Solomon that God may stir their inner affections to obedience to the law and completion of the temple project (29:18–19).
29:20–25. This prayer then prompts from the assembly a response of praise to the Lord and homage to the king followed by a sacrificial celebration in God’s presence (29:20–22a). It is at this celebration that Solomon is then crowned king a second time (29:22b–25). Solomon’s first coronation in 23:1 was a private affair enacted by David. This second event is performed by the people. Examples of a two-stage royal appointment with one private and the other public can be seen in the lives of Saul (1 Sm 10:1; 11:12–14) and David (1 Sm 16:13; 2 Sm 2:1–7; 5:1–5). Reference is made here also to the anointing of Zadok as priest (29:22b), something important to the Zadokite priests, who will serve as high priests in the second temple of the Chronicler’s day (see Zch 3:1–10; 6:9–15). The embrace of Solomon by the people (29:23) and military (29:24) is explicitly linked to a divine act in 29:25.
29:26–30. The account of David’s reign concludes with a summary note, emphasizing that he has ruled over a unified Israel (“all Israel,” 29:26) and experienced exemplary blessing (long life, wealth, honor; 29:28). The final verses (29:29–30) recount various resources used by the Chronicler for his account, all linked to prophetic figures who served during the life of David. Such resources bolster the authenticity of this account to the Chronicler’s ancient audience.