II. THE UNITED MONARCHY (1CH 10:1–2CH 9:31)

A. The Closing Moments of Saul’s Reign (1Ch 10:1–14)

OVERVIEW

The Chronicler’s interest in moving to the accounts of David and Solomon is reflected in the fact that his account of Saul begins in the closing moments of Saul’s reign (ca. 1Sa 31). In addition, the Chronicler’s account of David begins with the inauguration of all tribes, bypassing the seven-year drama of a divided kingdom, with the northern tribes aligning with the house of Saul and with Judah supporting David (cf. 2Sa 2–4).

The Chronicler’s account of Saul shows the high cost of covenantal unfaithfulness, described as rejecting the word of the Lord (v.13; cf. 1Sa 13:14; 15:26). In fact, Samuel told Saul that God “would have established your kingdom over Israel for all time” (1Sa 13:13). Instead, Saul’s unfaithfulness causes the Lord to seek a leader “after his own heart” (13:14).

1Now the Philistines fought against Israel; the Israelites fled before them, and many fell slain on Mount Gilboa. 2The Philistines pressed hard after Saul and his sons, and they killed his sons Jonathan, Abinadab and Malki-Shua. 3The fighting grew fierce around Saul, and when the archers overtook him, they wounded him.

4Saul said to his armor-bearer, “Draw your sword and run me through, or these uncircumcised fellows will come and abuse me.”

But his armor-bearer was terrified and would not do it; so Saul took his own sword and fell on it. 5When the armor-bearer saw that Saul was dead, he too fell on his sword and died. 6So Saul and his three sons died, and all his house died together.

7When all the Israelites in the valley saw that the army had fled and that Saul and his sons had died, they abandoned their towns and fled. And the Philistines came and occupied them.

8The next day, when the Philistines came to strip the dead, they found Saul and his sons fallen on Mount Gilboa. 9They stripped him and took his head and his armor, and sent messengers throughout the land of the Philistines to proclaim the news among their idols and their people. 10They put his armor in the temple of their gods and hung up his head in the temple of Dagon.

11When all the inhabitants of Jabesh Gilead heard of everything the Philistines had done to Saul, 12all their valiant men went and took the bodies of Saul and his sons and brought them to Jabesh. Then they buried their bones under the great tree in Jabesh, and they fasted seven days.

13Saul died because he was unfaithful to the LORD; he did not keep the word of the LORD and even consulted a medium for guidance, 14and did not inquire of the LORD. So the LORD put him to death and turned the kingdom over to David son of Jesse.

COMMENTARY

1–7 Although Yahweh used Saul to temper the Philistine threat against his people (cf. 1Sa 9:16), it was not completely eradicated. In fact, Philistine dominance over Israel is reflected in the garrisons they were able to establish in Judah and Benjamin (cf. 1Sa 10:3–5; 13:3) as well as their ability to prohibit metalworkers in Israel (13:19–22). Despite this dominance, Saul had some success in pushing the Philistines back to the coastal plain and reasserting Israelite control over the Negev (cf. 13:3–14:46). Nonetheless, there was “bitter war” between Israel and the Philistines “all the days of Saul” (14:52).

The Chronicler focuses on the final moments of the last extended battle narrative between Saul and the Philistines, which ends in his demise (for the full account see 1Sa 28–31). This conflict between the Israelites and the Philistines is unique in that it is centered in the environs of the Jezreel Valley rather than the typical location in the Shephelah or hill country, and it may relate to control of key trade routes that pass through the Jezreel and Beth Shan valleys. As the Chronicler succinctly summarizes, the Israelites were routed in this battle, Saul died, his sons were killed, and the Israelite army fled (vv.6–7). This victory gave the Philistines control over the important Jezreel-Harod-Beth Shan valleys (v.7), effectively driving a wedge between the Cisjordanian tribes (see J. M. Monson, The Land Between [Mountain Home, Id.: Biblical Backgrounds, 1996], 57).

8–12 The Chronicler shows the honor of the inhabitants of Jabesh Gilead in contrast to the dishonor of the Philistines. The displaying of the spoils of war or the body of an important enemy in a temple (v.10) was, in the biblical world, a means of thanking a deity for victory in battle (cf. v.9). The motivation behind the Jabesh Gileadites’ rescuing the bodies of Saul and his sons for proper burial may well stem from Saul’s efforts to save that city from a brutal assault by the Ammonites (1Sa 11:1–11).

13–14 The crux of the Chronicler’s account of the history of Israel relates to the faithfulness or unfaithfulness of the people and leaders of the covenantal community. The Chronicler’s account of Saul shows the high cost of covenantal unfaithfulness, evidenced by not heeding Yahweh’s word and not seeking (or inquiring of) God’s will and wisdom (vv.13–14). Worse, Saul instead sought the counsel of a “medium” (the “witch of Endor”; cf. 1Sa 28:5–25), a practice vehemently prohibited in the covenant (e.g., Lev 20:6).

All told, Saul’s unfaithfulness causes the Lord to put Saul to death and seek a leader “after his own heart” (1Sa 13:14), to whom he would give the kingdom of his people (v.14). The agency of God in Saul’s death at the hand of the Philistines is stressed by the Chronicler in a way similar to his description of the later division of the kingdom: “this turn of events was from God, to fulfill the word of the LORD” (2Ch 10:15).

NOTES

4–5 The account of Saul’s death by his own hand noted here and at 1 Samuel 31:4–5 is described in 2 Samuel 1:5–10 as coming by the hand of an Amalekite, whom Saul asks to put him out of his misery as he lay upon his spear (2Sa 1:6–9; cf. 1Ch 10:5; 1Sa 31:4). While some try to present this as a contradiction, the account of 2 Samuel has simply provided additional details of Saul’s final moments.

6 While all the “house” of Saul who stood with him on the battlefield at Gilboa died, Saul’s son Ish-Bosheth/Ishbaal would later be anointed king by Saul’s military commander (cf. 2Sa 2:8–10), beginning a seven-plus year struggle between the House of Saul and the House of David (2:8–4:12), a prototype for a divided kingdom in Israel. In addition, Jonathan’s crippled son Mephibosheth would be later be brought to the royal palace and cared for by King David. As noted in the overview to 1Ch 10:1–14, the Chronicler’s review of Saul’s reign is brief and works to succinctly summarize the final event through which God “turned the kingdom over to David son of Jesse” (10:14).

8–12 Saul’s motivation to aid the city of Jabesh Gilead likely stemmed from the close connection between the Benjamites and the city of Jabesh Gilead. Recall that two-thirds of the decimated tribe of Benjamin (four hundred men out of six hundred survivors) received their wives from the city of Jabesh Gilead in the aftermath of the Benjamite war (Jdg 19–21; cf. esp. 21:5–12). Thus two-thirds of Saul’s kin (including perhaps his own mother or grandmother) could trace their lineage through the city of Jabesh Gilead, facilitating a unique and strong bond between this city and the tribe of Benjamin.

B. The Reign of David (1Ch 11:1–29:30)

1. David’s Enthronement and Consolidation of Power (1Ch 11:1–12:40)

OVERVIEW

Having quickly dispatched with the reign of Saul, the Chronicler now begins his extended coverage of the reign of David. The Chronicler’s account of David begins with David’s inauguration by “all Israel” (1Ch 11:1–3), bypassing the seven years of drama between the house of Saul and the house of David (cf. 2Sa 2–4). The opening chapters of David’s account (1Ch 11–12) present a clear image of unity in affirming the Lord’s will in David’s rise to power (cf. 11:2–3) and stress the depth and breadth of support enjoyed by David. This introductory unit begins and ends with David’s enthronement at Hebron (1Ch 11:1–3; 12:38–40; see Selman, 137–38).

a. David’s Coronation over All Israel (1Ch 11:1–3)

1All Israel came together to David at Hebron and said, “We are your own flesh and blood. 2In the past, even while Saul was king, you were the one who led Israel on their military campaigns. And the LORD your God said to you, ‘You will shepherd my people Israel, and you will become their ruler.’”

3When all the elders of Israel had come to King David at Hebron, he made a compact with them at Hebron before the LORD, and they anointed David king over Israel, as the LORD had promised through Samuel.

COMMENTARY

1 The Chronicler’s account of David’s reign begins with the clear portrayal of Israelite unity in the gathering of “all Israel” to David. This unity is reinforced with the declaration of the familial-ethnic oneness of the tribes of Israel (“we are your own flesh and blood”). The Chronicler’s introduction to the Davidic monarchy does not address the seven years of intrigue (including a divided kingdom) that took place between the house of Saul and the house of David (cf. 2Sa 2–4), preferring to focus on the imagery of tribal unity that reflects his literary-theological intent.

2 The people of Israel had ample opportunity to observe God’s hand of blessing on the life of David, particularly in military victories that began in earnest during the reign of Saul (e.g., 1Sa 18:6–9). The people here express recognition that David’s elevation to “shepherd” and “ruler” is an element of divine election and sovereignty. The imagery of David as shepherd reflects the king’s fiduciary role of protecting the flock (i.e., people) and leading them in righteousness (cf. Dt 17:14–20). The theological significance of the shepherd image is also reflected in exilic and postexilic prophetic literature (e.g., Eze 34:1–31) and in Christ’s self-revelation (cf. Jn 10:1–18). The reminder that these are God’s people whom David will lead underscores the reality that David’s authority has been delegated by God.

3 Although David was anointed king over Judah seven and a half years earlier (cf. 2Sa 2:11), this moment marked the beginning of David’s reign over the whole nation. The total span of David’s reign is usually marked from 1010–970 BC. The city of Hebron is located in the heart of the tribal territory of Judah; it is closely connected with the patriarchal era and was David’s capital when he reigned over Judah. The Chronicler again (cf. v.2) makes God’s will central to David’s accession to the throne and includes another reference to the prophetic anticipation of David’s rise to power (cf. 1Sa 16:1–13).

b. David’s Taking of Jerusalem (1Ch 11:4–8)

4David and all the Israelites marched to Jerusalem (that is, Jebus). The Jebusites who lived there 5said to David, “You will not get in here.” Nevertheless, David captured the fortress of Zion, the City of David.

6David had said, “Whoever leads the attack on the Jebusites will become commander-in-chief.” Joab son of Zeruiah went up first, and so he received the command.

7David then took up residence in the fortress, and so it was called the City of David. 8He built up the city around it, from the supporting terraces to the surrounding wall, while Joab restored the rest of the city.

COMMENTARY

4–8 While the taking of Jerusalem recorded in Samuel (cf. 2Sa 5:6–10) focuses on the efforts of a small band of warriors, the Chronicler emphasizes the participation of the broader community in this important accomplishment (“all the Israelites,” v.4). The taking of Jerusalem and David’s subsequent transfer of his capital from Hebron to Jerusalem (“the City of David,” v.7) was a significant step in deepening solidarity across the tribes and constituencies of Israel for a number of reasons. It was:

All these factors worked together to minimize potential tribal jealousies, promote national and religious unity, and demonstrate the tangible blessing of God on the leadership of David. This account also shows the backdrop to the ascendancy of David’s military leader Joab (v.6) and introduces two common synonyms used for Jerusalem, namely “Zion” (v.5) and the “City of David” (v.7).

c. David’s Power and Support (1Ch 11:9–12:40)

9And David became more and more powerful, because the LORD Almighty was with him.

10These were the chiefs of David’s mighty men—they, together with all Israel, gave his kingship strong support to extend it over the whole land, as the LORD had promised—11this is the list of David’s mighty men:

Jashobeam, a Hacmonite, was chief of the officers; he raised his spear against three hundred men, whom he killed in one encounter.

12Next to him was Eleazar son of Dodai the Ahohite, one of the three mighty men. 13He was with David at Pas Dammim when the Philistines gathered there for battle. At a place where there was a field full of barley, the troops fled from the Philistines. 14But they took their stand in the middle of the field. They defended it and struck the Philistines down, and the LORD brought about a great victory.

15Three of the thirty chiefs came down to David to the rock at the cave of Adullam, while a band of Philistines was encamped in the Valley of Rephaim. 16At that time David was in the stronghold, and the Philistine garrison was at Bethlehem. 17David longed for water and said, “Oh, that someone would get me a drink of water from the well near the gate of Bethlehem!” 18So the Three broke through the Philistine lines, drew water from the well near the gate of Bethlehem and carried it back to David. But he refused to drink it; instead, he poured it out before the LORD. 19“God forbid that I should do this!” he said. “Should I drink the blood of these men who went at the risk of their lives?” Because they risked their lives to bring it back, David would not drink it.

Such were the exploits of the three mighty men.

20Abishai the brother of Joab was chief of the Three. He raised his spear against three hundred men, whom he killed, and so he became as famous as the Three. 21He was doubly honored above the Three and became their commander, even though he was not included among them.

22Benaiah son of Jehoiada was a valiant fighter from Kabzeel, who performed great exploits. He struck down two of Moab’s best men. He also went down into a pit on a snowy day and killed a lion. 23And he struck down an Egyptian who was seven and a half feet tall. Although the Egyptian had a spear like a weaver’s rod in his hand, Benaiah went against him with a club. He snatched the spear from the Egyptian’s hand and killed him with his own spear. 24Such were the exploits of Benaiah son of Jehoiada; he too was as famous as the three mighty men. 25He was held in greater honor than any of the Thirty, but he was not included among the Three. And David put him in charge of his bodyguard.

26The mighty men were:

Asahel the brother of Joab,

Elhanan son of Dodo from Bethlehem,

27Shammoth the Harorite,

Helez the Pelonite,

28Ira son of Ikkesh from Tekoa,

Abiezer from Anathoth,

29Sibbecai the Hushathite,

Ilai the Ahohite,

30Maharai the Netophathite,

Heled son of Baanah the Netophathite,

31Ithai son of Ribai from Gibeah in Benjamin,

Benaiah the Pirathonite,

32Hurai from the ravines of Gaash,

Abiel the Arbathite,

33Azmaveth the Baharumite,

Eliahba the Shaalbonite,

34the sons of Hashem the Gizonite,

Jonathan son of Shagee the Hararite,

35Ahiam son of Sacar the Hararite,

Eliphal son of Ur,

36Hepher the Mekerathite,

Ahijah the Pelonite,

37Hezro the Carmelite,

Naarai son of Ezbai,

38Joel the brother of Nathan,

Mibhar son of Hagri,

39Zelek the Ammonite,

Naharai the Berothite, the armor-bearer of Joab son of Zeruiah,

40Ira the Ithrite,

Gareb the Ithrite,

41Uriah the Hittite,

Zabad son of Ahlai,

42Adina son of Shiza the Reubenite, who was chief of the Reubenites, and the thirty with him,

43Hanan son of Maacah,

Joshaphat the Mithnite,

44Uzzia the Ashterathite,

Shama and Jeiel the sons of Hotham the Aroerite,

45Jediael son of Shimri,

his brother Joha the Tizite,

46Eliel the Mahavite,

Jeribai and Joshaviah the sons of Elnaam,

Ithmah the Moabite,

47Eliel, Obed and Jaasiel the Mezobaite.

12:1These were the men who came to David at Ziklag, while he was banished from the presence of Saul son of Kish (they were among the warriors who helped him in battle; 2they were armed with bows and were able to shoot arrows or to sling stones right-handed or left-handed; they were kinsmen of Saul from the tribe of Benjamin):

3Ahiezer their chief and Joash the sons of Shemaah the Gibeathite; Jeziel and Pelet the sons of Azmaveth; Beracah, Jehu the Anathothite, 4and Ishmaiah the Gibeonite, a mighty man among the Thirty, who was a leader of the Thirty; Jeremiah, Jahaziel, Johanan, Jozabad the Gederathite, 5Eluzai, Jerimoth, Bealiah, Shemariah and Shephatiah the Haruphite; 6Elkanah, Isshiah, Azarel, Joezer and Jashobeam the Korahites; 7and Joelah and Zebadiah the sons of Jeroham from Gedor.

8Some Gadites defected to David at his stronghold in the desert. They were brave warriors, ready for battle and able to handle the shield and spear. Their faces were the faces of lions, and they were as swift as gazelles in the mountains.

9Ezer was the chief,

Obadiah the second in command, Eliab the third,

10Mishmannah the fourth, Jeremiah the fifth,

11Attai the sixth, Eliel the seventh,

12Johanan the eighth, Elzabad the ninth,

13Jeremiah the tenth and Macbannai the eleventh.

14These Gadites were army commanders; the least was a match for a hundred, and the greatest for a thousand. 15It was they who crossed the Jordan in the first month when it was overflowing all its banks, and they put to flight everyone living in the valleys, to the east and to the west.

16Other Benjamites and some men from Judah also came to David in his stronghold. 17David went out to meet them and said to them, “If you have come to me in peace, to help me, I am ready to have you unite with me. But if you have come to betray me to my enemies when my hands are free from violence, may the God of our fathers see it and judge you.”

18Then the Spirit came upon Amasai, chief of the Thirty, and he said:

“We are yours, O David!

We are with you, O son of Jesse!

Success, success to you,

and success to those who help you,

for your God will help you.”

So David received them and made them leaders of his raiding bands.

19Some of the men of Manasseh defected to David when he went with the Philistines to fight against Saul. (He and his men did not help the Philistines because, after consultation, their rulers sent him away. They said, “It will cost us our heads if he deserts to his master Saul.”) 20When David went to Ziklag, these were the men of Manasseh who defected to him: Adnah, Jozabad, Jediael, Michael, Jozabad, Elihu and Zillethai, leaders of units of a thousand in Manasseh. 21They helped David against raiding bands, for all of them were brave warriors, and they were commanders in his army. 22Day after day men came to help David, until he had a great army, like the army of God.

23These are the numbers of the men armed for battle who came to David at Hebron to turn Saul’s kingdom over to him, as the LORD had said:

24men of Judah, carrying shield and spear—6,800 armed for battle;

25men of Simeon, warriors ready for battle—7,100;

26men of Levi—4,600, 27including Jehoiada, leader of the family of Aaron, with 3,700 men, 28and Zadok, a brave young warrior, with 22 officers from his family;

29men of Benjamin, Saul’s kinsmen—3,000, most of whom had remained loyal to Saul’s house until then;

30men of Ephraim, brave warriors, famous in their own clans—20,800;

31men of half the tribe of Manasseh, designated by name to come and make David king—18,000;

32men of Issachar, who understood the times and knew what Israel should do—200 chiefs, with all their relatives under their command;

33men of Zebulun, experienced soldiers prepared for battle with every type of weapon, to help David with undivided loyalty—50,000;

34men of Naphtali—1,000 officers, together with 37,000 men carrying shields and spears;

35men of Dan, ready for battle—28,600;

36men of Asher, experienced soldiers prepared for battle—40,000;

37and from east of the Jordan, men of Reuben, Gad and the half-tribe of Manasseh, armed with every type of weapon—120,000.

38All these were fighting men who volunteered to serve in the ranks. They came to Hebron fully determined to make David king over all Israel. All the rest of the Israelites were also of one mind to make David king. 39The men spent three days there with David, eating and drinking, for their families had supplied provisions for them. 40Also, their neighbors from as far away as Issachar, Zebulun and Naphtali came bringing food on donkeys, camels, mules and oxen. There were plentiful supplies of flour, fig cakes, raisin cakes, wine, oil, cattle and sheep, for there was joy in Israel.

COMMENTARY

11:9 The Chronicler emphasizes the theological reality that David’s military and political successes are an outworking of God’s blessing on his chosen king. The Chronicler uses the imagery of divine presence (“the LORD Almighty was with him”) to express God’s effectual blessing of David’s efforts (also seen with the patriarchs, Moses, and Joshua; see the Reflection on divine presence in 2Ch 1).

10–47 The Chronicler’s emphasis in this listing of warriors is the fierce loyalty and extensive accomplishments of the men who led David’s military. As such, this list should be read together with the list of warriors and troops who join David enumerated in the next chapter. Even though the list focuses on a group of elite military leaders, the Chronicler begins by stressing that these military “chiefs” were aligned with “all Israel” vis-à-vis David’s rule “over the whole land,” and that they were used of God to bring about what “the LORD had promised” (v.10).

The Lord’s protective blessing on David and this group is reflected in the Chronicler’s remark at the end of one of the vignettes (vv.12–14) that “the LORD brought about a great victory” (v.14), reflecting the fact that the faith of God’s people should rest in their powerful God, not in powerful men. In addition, perhaps as a subtle precursor to Israel’s role with respect to the nations, a number of non-Israelites are counted among David’s elite military corps, including those of Moabite (v.46), Ammonite (v.39), and Hittite (v.41) descent.

The short account of David pouring out the water bravely obtained by his warriors (vv.15–19) can be incorrectly seen as an act of waste and ungratefulness on the part of David in the light of his men’s risk. Instead, David’s act of selfless worship to his superior (as it should be seen) aptly balances out the selfless act of courage displayed by the men to their superior. Thus a translation along the lines of “he poured it out to the LORD” or “he poured it out in the presence of the LORD” might better capture the sense of worship implied in David’s act (cf. RSV; Selman, 143).

12:1–7 The initial group of men noted by the Chronicler as expressing allegiance to David hail from Saul’s tribe, Benjamin (v.2). The Chronicler seems to be emphasizing the theme of tribal unity in this unexpected show of loyalty by the kinsman of Saul toward David, given the double mention of Saul in vv.1–2 and the listing of this group first. This ambidextrous group of Benjamites had particular military acumen in the areas of archery and sling shooting (v.2) and came to David while he was living in Philistine territory (cf. 1Sa 27:1–7).

8–15 In addition to David’s support from some men from Saul’s tribe of Benjamin (vv.1–7), the Chronicler notes that skilled warriors from the Transjordanian tribe of Gad aligned themselves with David. While the Benjamite warriors were skilled with arrows and slingshots (implying warfare from a distance), these Gadites had specialized skill in shields and spears (implying close combat). In addition, these Gadite soldiers were known for their ferocity (“faces of lions”), speed (“swift as gazelles”), and ability to navigate treacherous waters (v.15). The location of David’s “stronghold in the desert” (v.8) is unknown, though it may have been Adullam (cf. 1Sa 22:1), En Gedi (cf. 1Sa 24:1), or a location in the wilderness of Ziph (cf. 1Sa 23:14).

16–17 In addition to kinsmen of Saul (vv.1–7) and soldiers from the tribe of Gad (vv.8–15), the Chronicler notes that others from the tribes of Benjamin and Judah aligned themselves with David during his time of political banishment. For reasons that are not specified, David is concerned about the sincerity of these men and calls on God to act if they are planning treachery. In any case, David is interested in unity with these men (“unite with me”) if indeed they have come in peace and with hearts to serve (“to help me,” v.17; note the frequency of the term “help” in the broader context of this chapter).

As an aside, it is somewhat ironic that the Chronicler notes David’s concern for genuine loyalty only with a group that includes men from his own tribe of Judah. On the possibilities of David’s “stronghold” (v.16), see the comments on vv.8–15.

18 Following David’s divine appeal in the light of his uncertainty of these men’s motives (vv.16–17), the Chronicler notes that the “Spirit” came upon “Amasai, chief of the Thirty,” the group of especially talented military leaders listed earlier (ch. 11). However, Amasai is not specifically listed in ch. 11, nor is David’s eventual military commander Joab, so that list is not intended to include all of David’s key military leaders. The stress of the poetic words of Amasai is that complete dedication, loyalty, and service (“help”) to David begets not only success for David (lit., “peace upon peace/supreme peace” šālôm šālôm], translated “perfect peace” in Isa 26:3), but also success (again, lit., “peace”) on those who are faithful to David. This call to unmitigated faithfulness to God through obedience and submission to the covenantal structures he has provided (including leadership) is central to the Chronicler’s message.

19–21 In addition to those from Benjamin, Gad, and Judah noted above (vv.1–18), men from the northern tribe of Manasseh aligned themselves with David while he was at Ziklag. As an aside, the Chronicler reminds his audience that David was nearly part of the Philistine coalition that battled Israel in the environs of the Jezreel and Beth Shan valleys (cf. 1Sa 29). Since this was the battle that led to the death of Saul and his sons, this move by the Philistine leaders providentially prevented David from being implicated (directly or indirectly) in the death of the reigning king and his sons.

22 Following select highlights of capable soldiers pledging allegiance to David from the tribes of Benjamin, Gad, Judah, and Manasseh, the Chronicler summarizes that these were not isolated incidents, but part of a broader, national move of fidelity toward the leadership of David. The end result is a “great army, like the army of God,” consisting of those who had risked everything to commit themselves to a fugitive currently banished from his homeland. This reality reflects the Chronicler’s earlier statement that “David became more and more powerful, because the LORD Almighty was with him” (1Ch 11:9, emphasis added; cf. 11:2).

23–40 This section concludes the Chronicler’s extended summary of the transition to Davidic rule in Israel that began in ch. 11. As noted earlier (cf. 1Ch 11:10), this “turning over” of the kingdom from Saulide to Davidic rule was in accordance with the will of God (“as the LORD had said,” v.23). As seen throughout the broader context of chs. 11 and 12, the Chronicler presents a vivid picture of tribal unity and dedication toward God’s chosen king. The Chronicler notes that these battle-ready individuals from all the tribes of Israel “volunteered to serve” David and were “fully determined” (lit., “with a whole heart” [belēbāb šālēm]) to make David king over all Israel (v.38).

Moreover, the balance of the community (“all the rest of the Israelites”) was likewise “of one mind” (lit., “one/unified heart” [lēb ʾeḥād) in affirming God’s choice of David as king. This unity of purpose culminates in a celebratory meal reflecting the “joy in Israel” brought about by God (vv.39–40).

NOTES

12:18 [19] The expression “Then the Spirit came upon Amasai” [, werûaḥ lōbešâ ʾet-ʿamāśay] is possibly more accurately rendered “a spirit came upon [lit., ‘clothed’] Amasai,” as there is no definite article on S/spirit and it is not in construct with a proper noun (e.g., Spirit of God]. Such a rendering would be akin to an individual’s getting a surge of passion that prompts him to speak or act with conviction. This rare expression is also used of Gideon in his purging of Canaanite idolatry (Jdg 6:34) and by the Chronicler in introducing the words of Zechariah, also in the context of pagan idolatry (2Ch 24:20).

23–40 [24–41] On the possible nuance of “thousand” (, ʾelep; GK 547) as a marker of a fighting unit rather than the number 1,000, see extended comments on 2 Chronicles 11:1.

2. Return of the Ark of the Covenant Initiated (1Ch 13:1–14)

OVERVIEW

Although this initial attempt to move the ark of the covenant ends negatively (cf. vv.9–12), the Chronicler nonetheless maintains his emphasis on the unity of all Israel under David’s leadership and closes this episode on a note of hope (v.14). Moreover, David’s immediate attention to bringing the ark of the covenant to a position of physical and spiritual centrality for the community implies that David’s reign will be marked by seeking God and by concern for the covenant (recall that the text of the covenant [the law of Moses] was housed within the ark; cf. Dt 10:1–5). These characteristics of spiritual faithfulness place David in sharp contrast to Saul (cf. 1Ch 10:13–14).

1David conferred with each of his officers, the commanders of thousands and commanders of hundreds. 2He then said to the whole assembly of Israel, “If it seems good to you and if it is the will of the LORD our God, let us send word far and wide to the rest of our brothers throughout the territories of Israel, and also to the priests and Levites who are with them in their towns and pasturelands, to come and join us. 3Let us bring the ark of our God back to us, for we did not inquire of it during the reign of Saul.” 4The whole assembly agreed to do this, because it seemed right to all the people.

5So David assembled all the Israelites, from the Shihor River in Egypt to Lebo Hamath, to bring the ark of God from Kiriath Jearim. 6David and all the Israelites with him went to Baalah of Judah (Kiriath Jearim) to bring up from there the ark of God the LORD, who is enthroned between the cherubim—the ark that is called by the Name.

7They moved the ark of God from Abinadab’s house on a new cart, with Uzzah and Ahio guiding it. 8David and all the Israelites were celebrating with all their might before God, with songs and with harps, lyres, tambourines, cymbals and trumpets.

9When they came to the threshing floor of Kidon, Uzzah reached out his hand to steady the ark, because the oxen stumbled. 10The LORD’s anger burned against Uzzah, and he struck him down because he had put his hand on the ark. So he died there before God.

11Then David was angry because the LORD’s wrath had broken out against Uzzah, and to this day that place is called Perez Uzzah.

12David was afraid of God that day and asked, “How can I ever bring the ark of God to me?” 13He did not take the ark to be with him in the City of David. Instead, he took it aside to the house of Obed-Edom the Gittite. 14The ark of God remained with the family of Obed-Edom in his house for three months, and the LORD blessed his household and everything he had.

COMMENTARY

1–4 Although this episode quickly moves from human celebration to divine judgment (cf. vv.8–12), the Chronicler nonetheless maintains his emphasis on the unity of all Israel. Thus David confers with his military leaders (v.1) and engages “the whole assembly of Israel” at Hebron and the rest of the Israelites “throughout the territories of Israel” (v.2). Moreover, David receives support from “the whole assembly” and approval from “all the people” (v.4) regarding the relocation of the ark of the covenant (also cf. vv.5–6).

While the loss of the ark is theologically connected with Yahweh’s rejection of the Elide priesthood (cf. 1Sa 2:27–34; 3:11–14; 4:12–22), the Chronicler implies that it was subsequently neglected during the time of Saul (v.3). Given the connection between the ark and the presence of God in the midst of his people (cf. Ex 25:17–22; 1Sa 4:21–22), such neglect is a subtle but significant negative commentary on the spiritual priorities reflected in Saul’s reign. Conversely, the implication of v.3 is that David’s reign will be marked by seeking God and, by extension, attentiveness to the covenantal stipulations safeguarded within the ark. Ironically, the final remark of this section (“it seemed right to all the people,” v.4) seems to anticipate that what was right to God was not being sufficiently considered by David and the people (cf. 15:13).

5–6 The Chronicler stresses the unity and involvement of the whole Israelite community in the moving of the ark of the covenant (“David assembled all the Israelites . . . David and all the Israelites”; also see previous comment). The priority given to this (attempted) move of the ark symbolizes the commitment of David and the Israelites to seek God and to obey his covenantal stipulations (contained in the ark; cf. Dt 10:1–5).

The description of Israelites “from the Shihor River in Egypt to Lebo Hamath” reflects the ultimate anticipated geographical extent of Israel and may imply that some of the descendants of Jacob were already in these outlying areas. The ark had been in Kiriath Jearim (also known as Baalath, Kiriath Baal, and Mahaneh Dan in the OT) for twenty years following its seven-month exile in Philistine territory during the time of Samuel and Eli (cf. 1Sa 4–6). Kiriath Jearim was located near the tribal boundaries of Benjamin, Judah, and Dan, approximately nine miles from Jerusalem.

Like the temple (cf. Dt 12:5; 2Ch 2:1), the ark is associated with the “Name” of Yahweh (v.6). Such “name theology” includes aspects of God’s character and his covenantal relationship with Israel and humanity. On the cherubim guarding the ark, see comments on 2 Chronicles 3:10–13.

7–8 Following the example of the Philistines in getting the ark out of their territory (cf. 1Sa 5:1–6:12), the assembly places the ark on a “new cart” to move it from Kiriath Jearim. Despite the worship of David and the people, the celebration quickly moves to divine judgment after God’s holiness is violated by Uzzah (vv.9–12). On the musical instruments noted here, see comments on 2 Chronicles 5:12–13.

9–13 While Uzzah’s action seems well-intentioned, it is nonetheless an act of spiritual profanity that violates God’s holy space (cf. Nu 4:15). This incident is reminiscent of the situation involving the two eldest sons of Aaron, who likewise violated God’s holiness by offering “unauthorized fire before the LORD, contrary to his [the LORD’s] command” (Lev 10:1). In both situations, the individuals did what was right in their own eyes rather than what was right in God’s eyes and required in the light of his holiness. See the Reflection below.

Although David’s reaction to Uzzah’s death includes anger (v.11), David also gains a greater degree of the fear of the Lord and a greater recognition of the separation between a holy God and unholy humanity (v.12). Moreover, David’s commitment to please God is reflected in his immediate stoppage of the ark’s transfer and the subsequent careful steps of obedience taken in the later (successful) move of the ark to Jerusalem (cf. 1Ch 15:1–28).

14 Despite the rapid shift from celebration to judgment (vv.8–12), the Chronicler ends his summary of this incident on a note of blessing and promise. Ultimately, the Lord will also bless David, his household, and everything he has.

NOTE

9–10 The wrath of God also broke out against seventy men of Beth Shemesh who dared to look into the ark (1Sa 6:19–20).

REFLECTION

The sad story of Uzzah’s fatal attempt to steady the ark of God is a painful lesson underscoring the necessity of doing what is right in God’s eyes, not our own eyes. The tendency to do what seems good in our eyes is at the heart of human rebellion against the authority of God (cf. Ge 3:6). In anticipation of a settled covenantal community, the Israelites were instructed not to worship God “in their way” or “everyone as he sees fit” (cf. Dt 12:4, 8). Unfortunately, the early history of Israel demonstrated the power of this human tendency (cf. Jdg 17:6; 21:25).

Similarly, today too often the standard of determining what is “good” is approached from the vantage point of our own personal opinion (what is right in our eyes) rather than through the lens of biblical principles. Our cultural and social tendencies prompt us to affirm, approve, and praise the actions of others based on whether they mean well regardless of biblical accuracy, as though zeal without knowledge were a commendable trait. Yet, as this incident with Uzzah shows, what is right in our eyes is irrelevant and frequently disastrous (Dt 4:24; Heb 12:29). Indeed, we should not lose sight of the reality that the human heart is self-deceiving and mired in the noetic (cognitive) effects of the fall (Jer 17:9). Such theological awareness prompts believers to seek God’s Word and grace in order to be transformed and alert to what is pleasing and acceptable in God’s eyes (cf. Ro 12:1–2).

3. David’s Family (1Ch 14:1–17)

OVERVIEW

This section of the Chronicler’s work begins and ends with statements reflecting God’s blessings on David both in Israel and in the surrounding nations (vv.2, 17). In between, the Chronicler details how God enabled David to defeat the Philistines, who had been in a position of power over Israel during the judges’ time (cf. Jdg 13–16), the time of Eli and Samuel (cf. 1Sa 4–7), and the reign of Saul (cf. 1Sa 8–31). This chapter is out of chronological order, perhaps as a means of contrasting the house of David and the house of Saul. A number of parallels from this chapter will be seen later, during the early stage of Solomon’s reign (e.g., cf. v.1 with 2Ch 2:11–14 and v.2 with 2Ch 1:1).

1Now Hiram king of Tyre sent messengers to David, along with cedar logs, stonemasons and carpenters to build a palace for him. 2And David knew that the LORD had established him as king over Israel and that his kingdom had been highly exalted for the sake of his people Israel.

3In Jerusalem David took more wives and became the father of more sons and daughters. 4These are the names of the children born to him there: Shammua, Shobab, Nathan, Solomon, 5Ibhar, Elishua, Elpelet, 6Nogah, Nepheg, Japhia, 7Elishama, Beeliada and Eliphelet.

8When the Philistines heard that David had been anointed king over all Israel, they went up in full force to search for him, but David heard about it and went out to meet them. 9Now the Philistines had come and raided the Valley of Rephaim; 10so David inquired of God: “Shall I go and attack the Philistines? Will you hand them over to me?”

The LORD answered him, “Go, I will hand them over to you.”

11So David and his men went up to Baal Perazim, and there he defeated them. He said, “As waters break out, God has broken out against my enemies by my hand.” So that place was called Baal Perazim. 12The Philistines had abandoned their gods there, and David gave orders to burn them in the fire.

13Once more the Philistines raided the valley; 14so David inquired of God again, and God answered him, “Do not go straight up, but circle around them and attack them in front of the balsam trees. 15As soon as you hear the sound of marching in the tops of the balsam trees, move out to battle, because that will mean God has gone out in front of you to strike the Philistine army.” 16So David did as God commanded him, and they struck down the Philistine army, all the way from Gibeon to Gezer.

17So David’s fame spread throughout every land, and the LORD made all the nations fear him.

COMMENTARY

1–2 It is noteworthy that David accepts Phoenician assistance in the building of his palace (cf. Solomon in the building of Yahweh’s temple [2Ch 2:3–16]). The Phoenicians were noted for supplying raw building materials and having the technical expertise to construct buildings and fabricate artistic objects with wood, metal, fabric, and stone.

The area of Tyre (Phoenicia or Lebanon more broadly) was a well-known source for quality lumber such as cedar. In the biblical world the wood of the slow-growing cedar tree was especially desired for important building projects, such as palaces and temples, given its fragrance and durability. Phoenician stonemasons were skilled in both construction techniques and specialty craftsmanship, such as dressed masonry (ashlar) and carved basalt orthostats (e.g., lion figures shaped from stone).

3–7 This list of David’s sons is also found in the Chronicler’s genealogical survey (cf. 3:1–9) and is noted here as another means of showing that God had established David in Jerusalem (v.2). Although God’s design for marriage is one man to one woman, no negative comment is made by the Chronicler on the issue of David’s polygamy, nor does Deuteronomy 17:17 necessarily prohibit polygamy as it speaks against a king’s taking “many” wives (cf. Solomon, 1Ki 11:3).

8–16 In these two instances of David’s success against the Philistines at the beginning of his reign, the Chronicler’s emphasis is that David “inquired of [sought] God” (vv.10, 14) and that God “answered him” (vv.10, 14). David’s seeking of God stands in sharp contrast to Saul, who either did not inquire of God (cf. 1Ch 10:13–14) or sought insight from pagan sources (cf. 1Sa 28:7–25). Moreover, the Chronicler illustrates that God brings success to David as “David did as God commanded him” (v.16), an important spiritual lesson for the Chronicler’s audience and God’s people at all times (cf. Johnstone, 1:180).

Israel’s territorial conflicts with the Philistines and Ammonites stressed in Judges 10–16 are likely not far removed from the time of Samuel and dovetail with the establishment of the monarchy (cf. 1Sa 8:19–20). The Samson account (Jdg 13–16) stresses Philistine domination over Israel (cf. Jdg 14:4; 15:11, 20) and makes it clear that the Philistines have expanded from the coastal plain into the Shephelah and central hill country. Although the Philistine threat was tempered during the days of Samuel (cf. 1Sa 7:13; 9:16), it was not eradicated, and the Philistines maintained a position of hegemony over Israel (cf. 1Sa 10:3–5; 13:3, 19–22).

After realizing that David has reconsolidated the tribes of Israel, the Philistines attack twice (vv.8, 13) but are defeated and driven back. David’s victory succeeds in removing the Philistine foothold in the hill country and part of the Shephelah (v.16). Following his first victory, David burns the abandoned Philistine idols (v.12), according to Deuteronomic instruction (cf. Dt 7:5–6; 12:1–3). Thus David’s twofold victory over the Philistines at the beginning of his reign emphatically shows God’s hand of protection and blessing over the king and the nation as David seeks him and obeys his Word (cf. vv.10–11, 14–16, 17).

17 This summary statement reflects the Chronicler’s sustained focus on God’s goodness in establishing and blessing the reign of David. This blessing is expressed via the position of respect and power attained by Israel during the reign of David and is likewise seen during the reigns of Solomon (2Ch 9:9, 24) and Jehoshaphat (cf. 2Ch 17:10–11).

NOTES

1 “Hiram” (, Ḥîrām) is actually spelled “Huram” (, Ḥûrām) in Chronicles and “Hiram” (or “Hirom” [, Ḥîrôm]) in Samuel and Kings (cf. 2Sa 5:11; 1Ki 5:1 [15], 10 [24], 18 [32]; 7:40).

11 As God did with Uzzah (13:11), so God “breaks out” against the Philistines. In the same way that the place where God broke out against Uzzah is renamed “Perez Uzzah” (13:11), so the name of the city where God breaks out against the Philistines is renamed “Baal Perazim” (v.11). Note that the word “Baal” here [, baʿal; GK 1251] is a title meaning “L/lord; M/master,” as implied in the name here (“Lord who breaks through”), though its typical use in the OT (and the biblical world) is a shortened way of referring to the Syro-Canaanite storm god, Baal-Hadad.

15 While the specific meaning of the sound of marching in the treetops is unknown, it provokes the image of God (along with his angelic army) as supernaturally fighting for his covenantal people (cf. Dt 20:1–4).

4. Return of the Ark of the Covenant Completed (1Ch 15:1–16:43)

OVERVIEW

These chapters recount the successful move of the ark of the covenant to Jerusalem. In contrast to the well-intended but irreverent earlier attempt at moving the ark (ch. 13), David is now careful to take all requisite steps to ensure that the movement of the ark is done God’s way (cf. vv.2, 15).

1After David had constructed buildings for himself in the City of David, he prepared a place for the ark of God and pitched a tent for it. 2Then David said, “No one but the Levites may carry the ark of God, because the LORD chose them to carry the ark of the LORD and to minister before him forever.”

3David assembled all Israel in Jerusalem to bring up the ark of the LORD to the place he had prepared for it.4He called together the descendants of Aaron and the Levites:

5From the descendants of Kohath,

Uriel the leader and 120 relatives;

6from the descendants of Merari,

Asaiah the leader and 220 relatives;

7from the descendants of Gershon,

Joel the leader and 130 relatives;

8from the descendants of Elizaphan,

Shemaiah the leader and 200 relatives;

9from the descendants of Hebron,

Eliel the leader and 80 relatives;

10from the descendants of Uzziel,

Amminadab the leader and 112 relatives.

11Then David summoned Zadok and Abiathar the priests, and Uriel, Asaiah, Joel, Shemaiah, Eliel and Amminadab the Levites. 12He said to them, “You are the heads of the Levitical families; you and your fellow Levites are to consecrate yourselves and bring up the ark of the LORD, the God of Israel, to the place I have prepared for it. 13It was because you, the Levites, did not bring it up the first time that the LORD our God broke out in anger against us. We did not inquire of him about how to do it in the prescribed way.” 14So the priests and Levites consecrated themselves in order to bring up the ark of the LORD, the God of Israel. 15And the Levites carried the ark of God with the poles on their shoulders, as Moses had commanded in accordance with the word of the LORD.

16David told the leaders of the Levites to appoint their brothers as singers to sing joyful songs, accompanied by musical instruments: lyres, harps and cymbals.

17So the Levites appointed Heman son of Joel; from his brothers, Asaph son of Berekiah; and from their brothers the Merarites, Ethan son of Kushaiah; 18and with them their brothers next in rank: Zechariah, Jaaziel, Shemiramoth, Jehiel, Unni, Eliab, Benaiah, Maaseiah, Mattithiah, Eliphelehu, Mikneiah, Obed-Edom and Jeiel, the gatekeepers.

19The musicians Heman, Asaph and Ethan were to sound the bronze cymbals; 20Zechariah, Aziel, Shemiramoth, Jehiel, Unni, Eliab, Maaseiah and Benaiah were to play the lyres according to alamoth, 21and Mattithiah, Eliphelehu, Mikneiah, Obed-Edom, Jeiel and Azaziah were to play the harps, directing according to sheminith. 22Kenaniah the head Levite was in charge of the singing; that was his responsibility because he was skillful at it.

23Berekiah and Elkanah were to be doorkeepers for the ark. 24Shebaniah, Joshaphat, Nethanel, Amasai, Zechariah, Benaiah and Eliezer the priests were to blow trumpets before the ark of God. Obed-Edom and Jehiah were also to be doorkeepers for the ark.

25So David and the elders of Israel and the commanders of units of a thousand went to bring up the ark of the covenant of the LORD from the house of Obed-Edom, with rejoicing. 26Because God had helped the Levites who were carrying the ark of the covenant of the LORD, seven bulls and seven rams were sacrificed. 27Now David was clothed in a robe of fine linen, as were all the Levites who were carrying the ark, and as were the singers, and Kenaniah, who was in charge of the singing of the choirs. David also wore a linen ephod. 28So all Israel brought up the ark of the covenant of the LORD with shouts, with the sounding of rams’ horns and trumpets, and of cymbals, and the playing of lyres and harps.

29As the ark of the covenant of the LORD was entering the City of David, Michal daughter of Saul watched from a window. And when she saw King David dancing and celebrating, she despised him in her heart.

16:1They brought the ark of God and set it inside the tent that David had pitched for it, and they presented burnt offerings and fellowship offerings before God. 2After David had finished sacrificing the burnt offerings and fellowship offerings, he blessed the people in the name of the LORD. 3Then he gave a loaf of bread, a cake of dates and a cake of raisins to each Israelite man and woman.

4He appointed some of the Levites to minister before the ark of the LORD, to make petition, to give thanks, and to praise the LORD, the God of Israel: 5Asaph was the chief, Zechariah second, then Jeiel, Shemiramoth, Jehiel, Mattithiah, Eliab, Benaiah, Obed-Edom and Jeiel. They were to play the lyres and harps, Asaph was to sound the cymbals, 6and Benaiah and Jahaziel the priests were to blow the trumpets regularly before the ark of the covenant of God.

7That day David first committed to Asaph and his associates this psalm of thanks to the LORD:

8Give thanks to the LORD, call on his name;

make known among the nations what he has done.

9Sing to him, sing praise to him;

tell of all his wonderful acts.

10Glory in his holy name;

let the hearts of those who seek the LORD rejoice.

11Look to the LORD and his strength;

seek his face always.

12Remember the wonders he has done,

his miracles, and the judgments he pronounced,

13O descendants of Israel his servant,

O sons of Jacob, his chosen ones.

14He is the LORD our God;

his judgments are in all the earth.

15He remembers his covenant forever,

the word he commanded, for a thousand generations,

16the covenant he made with Abraham,

the oath he swore to Isaac.

17He confirmed it to Jacob as a decree,

to Israel as an everlasting covenant:

18“To you I will give the land of Canaan

as the portion you will inherit.”

19When they were but few in number,

few indeed, and strangers in it,

20they wandered from nation to nation,

from one kingdom to another.

21He allowed no man to oppress them;

for their sake he rebuked kings:

22“Do not touch my anointed ones;

do my prophets no harm.”

23Sing to the LORD, all the earth;

proclaim his salvation day after day.

24Declare his glory among the nations,

his marvelous deeds among all peoples.

25For great is the LORD and most worthy of praise;

he is to be feared above all gods.

26For all the gods of the nations are idols,

but the LORD made the heavens.

27Splendor and majesty are before him;

strength and joy in his dwelling place.

28Ascribe to the LORD, O families of nations,

ascribe to the LORD glory and strength,

29ascribe to the LORD the glory due his name.

Bring an offering and come before him;

worship the LORD in the splendor of his holiness.

30Tremble before him, all the earth!

The world is firmly established; it cannot be moved.

31Let the heavens rejoice, let the earth be glad;

let them say among the nations, “The LORD reigns!”

32Let the sea resound, and all that is in it;

let the fields be jubilant, and everything in them!

33Then the trees of the forest will sing,

they will sing for joy before the LORD,

for he comes to judge the earth.

34Give thanks to the LORD, for he is good;

his love endures forever.

35Cry out, “Save us, O God our Savior;

gather us and deliver us from the nations,

that we may give thanks to your holy name,

that we may glory in your praise.”

36Praise be to the LORD, the God of Israel,

from everlasting to everlasting.

Then all the people said “Amen” and “Praise the LORD.”

37David left Asaph and his associates before the ark of the covenant of the LORD to minister there regularly, according to each day’s requirements. 38He also left Obed-Edom and his sixty-eight associates to minister with them. Obed-Edom son of Jeduthun, and also Hosah, were gatekeepers.

39David left Zadok the priest and his fellow priests before the tabernacle of the LORD at the high place in Gibeon 40to present burnt offerings to the LORD on the altar of burnt offering regularly, morning and evening, in accordance with everything written in the Law of the LORD, which he had given Israel. 41With them were Heman and Jeduthun and the rest of those chosen and designated by name to give thanks to the LORD, “for his love endures forever.” 42Heman and Jeduthun were responsible for the sounding of the trumpets and cymbals and for the playing of the other instruments for sacred song. The sons of Jeduthun were stationed at the gate.

43Then all the people left, each for his own home, and David returned home to bless his family.

COMMENTARY

15:1–2 While David’s previous attempt to move the ark was well-intentioned, it ultimately fell short of God’s will and did not appropriately respect God’s holiness (see comments on 1Ch 13:9–13). On this occasion, however, David is careful to make appropriate preparations (v.1; cf. v.12) and consult the covenantal teachings revealed through Moses (cf. v.15) that specified that Levites had the special responsibility of carrying the ark (cf. Nu 4:15–33; Dt 10:8–9).

3 While David appropriately involves the Levites in their covenantal role in moving the ark of the covenant (v.2), the Chronicler is also careful to stress that this spiritually significant step is an activity that involved the whole community (“all Israel”).

4–15 In addition to the involvement of “all Israel” (v.3), David summons key individuals representing the priests and Levites. A similar group will be convened by Solomon to bring the ark to the newly constructed temple (2Ch 5:4–6). The Chronicler’s emphasis is that the individuals who had particular responsibility in the holy things of God (priests and Levites) needed to be consecrated (vv.12–13), reflecting the Chronicler’s broader work that deeper internal issues such as faithfulness, obedience, and personal purity must coincide with external acts of worship (cf. 2Ch 29:11; 35:5–6; Eph 4:1).

In addition, the Chronicler again notes David’s newfound awareness of God’s prescribed will regarding the moving of the ark (vv.13, 15) as well as his realization of the reason the previous attempt ended in divine judgment. While the priests are not carriers of the ark (aside from the ultimate movement of the ark into the Most Holy Place [cf. 2Ch 5:7–11]), they will be part of the broader procession that tangibly signifies the return of God’s presence into the midst of the people.

16–24 In addition to their role as carriers of the ark of God (vv.2, 15), the Levites have responsibilities in areas of song and music to facilitate the worshipful atmosphere surrounding the movement of the ark of the covenant (“sing joyful songs accompanied by musical instruments”; for further details on Levites as musicians, see comments on 2Ch 5:4–6; on the musical instruments mentioned here [e.g., v.16], see comments on 2Ch 5:12–13; on the Levitical family lines involved in musical leadership, see comments at 1Ch 6:31–47). Levitical doorkeepers (vv.18, 23–24) work in conjunction with the priests to ensure the sanctity of sacred space and sacred objects. (On the distinctions between priests and Levites, see comments on 1Ch 6:48–49.)

25–28 The Chronicler continues his attention on the involvement of the whole Israelite community in relocating the ark of the covenant by noting that tribal leaders (“elders”) and military leaders (“commanders”) are part of the broader procession (v.25). Moreover, the Chronicler also stresses the atmosphere of celebration and worship accompanying the return of the ark of the covenant as it tangibly marks the return of God’s presence (and God’s favor) to Israel (vv.25–26; cf. Ex 25:17–22; 1Sa 4:12–22).

David’s wearing of fine linen robes like the Levites’ attire (v.27) may reflect his participation in the musical portion of the procession (cf. v.29), while the significance of his linen ephod is uncertain given that this article was associated with the Aaronic priesthood (cf. Ex 39:2–7, 22–27). Given that the Chronicler’s summary of David’s relocation of the ark has stressed that things were done according to God’s will (e.g., vv.2, 15), it is unlikely that David’s attire represents a violation of covenantal boundaries. Instead, the Chronicler’s mention of this clothing more likely highlights the special regalia worn by the king to commemorate the joyous occasion. The Chronicler summarizes this joyful moment of David’s reign by once again emphasizing the involvement of the whole covenantal community: “all Israel brought up the ark of the covenant of the LORD” (v.28).

Lastly, note the numerous points of connection between 1 Chronicles 15:12–16:42 and 2 Chronicles 5:12–13.

29 The final remark in the Chronicler’s summary of David’s relocation of the ark of the covenant to Jerusalem may be a subtly negative assessment of the spiritual apathy of the house of Saul. David’s wife Michal, “daughter of Saul,” unlike the wide array of Israelites mentioned in the chapter, expresses no joy at the return of the ark (and the related symbol of God’s presence with his people), but rather expresses bitterness toward David.

16:1–3 Following the celebratory procession of priests, Levites, and “all Israel” (1Ch 15:3–28), the ark of the covenant is brought inside the temporary enclosure (“tent”) built by David (v.1). In response to the ark’s arrival in Jerusalem, worship ensues in the form of burnt offerings (signifying divine-human reconciliation; cf. Lev 1:1–17) and fellowship offerings (signifying divine-human communion; cf. Lev 3:1–16). A similarly joyful procession and sacrifices will accompany the ark’s move from this location (in the City of David) to its permanent place within the Solomonic temple (2Ch 5:2–14; 7:1–22). David concludes the time with the people by giving a benediction as well as a gift of food, perhaps for the journey home. Similar nonpriestly blessings of God’s people are given by Moses (Ex 39:43), Joshua (Jos 22:6), and Solomon (2Ch 6:3).

4–6 These verses (also see vv.37–38) briefly summarize the Levitical musicians who had particular responsibility in the realm of worship in music and song in the presence of the newly arrived ark (cf. 1Ch 15:17–21; on the musical responsibilities of the Levites, see comments on 2Ch 5:4–6, 12–13; for more details on the Levitical families of Heman, Ethan, and Asaph, see comments on 1Ch 6:31–47). Recall that the only musical responsibility of priests was the blowing of trumpets (cf. Nu 10:1–9).

7–36 Following the community-wide celebration and worship after the installation of the ark of God in Jerusalem, the Chronicler includes a psalm of thanksgiving and praise that has points of overlap with three psalms from the Hebrew Psalter: Psalms 105:1–15 (cf. vv.8–22), 96:1–13 (cf. vv.23–33), and 106:1, 47–48 (cf. vv.34–36). The three major sections of this psalm begin with an invitation to thanksgiving and praise: “Give thanks to the LORD” (v.8); “Sing to the LORD” (v.23); and “Give thanks to the LORD” (v.34).

In fact, the final section (vv.34–36), which may reflect the exilic/postexilic reality of dispersion (“Save us, O God our Savior; gather us and deliver us from the nations,” v.35), is especially laden with praise and thanksgiving—a reality no doubt meant to resonate with the Chronicler’s postexilic audience (cf. Php 4:4–7). Even the created realm is exhorted to join in the praise and exaltation of the Creator God (vv.30–33). In addition, note that this worship poetry is preceded and followed by a brief list of Levites (most notably Asaph) appointed by David to serve before the ark in the realm of petition, thanksgiving, worship, and music (vv.4–6, 37–38).

The Chronicler’s placement of this psalm of thanksgiving underscores the spiritually significant event of the return of the ark. The ark was a tangible reminder of God’s ongoing presence in the midst of the Israelite community and also housed the covenantal texts outlining the relationship of blessing between God and Israel (cf. Ex 25:17–22; Dt 10:1–5). As such, the content of this psalm spans broadly across a number of themes significant to the life of the covenantal community.

The concept of covenant is central to this psalm as well as to the Chronicler’s message as a whole. For example, note the repeated references to “covenant” and the covenantal name of God (“LORD” [Yahweh]), references to the patriarchs (vv.13, 16–17), mention of the land promised in the Abrahamic covenant (v.18), and reminder of God’s protection of his people (vv.21–22). In short, the poet’s declaration that Yahweh “remembers his covenant forever” (v.15) provides the theological foundation for the community’s songs of joy, declarations of praise, and expressions of faith. Lastly, the psalmist makes clear that doxological truths are to be shared by God’s people with all humankind:

In response to this poetic expression of praise and thanksgiving, the Chronicler notes that “all the people” affirm the truths of the psalm (“Amen”) and are invited to join in praising the God of the covenant (“Hallelujah” = “Praise the LORD”).

37–38 These names complement the list of Levites given in verses 4–7 above and specify those who will serve on an ongoing basis in Jerusalem (City of David) in conjunction with the newly installed ark. The focus of these Levites appointed to serve in the presence of the ark is that of music, in contrast to the priests who serve in sacrificial ministry at Gibeon (vv.39–42; cf. Hill, 238).

39–42 In contrast to the emphasis on the musical ministry of those assigned to serve “before the ark” (vv.37–38), David appoints priests to serve at Gibeon in their covenantal responsibilities of sacrifices and offerings “in accordance with everything written in the Law of the LORD” (v.40). The city of Gibeon was located on the western side of the Benjamite plateau, about five and a half miles northwest of Jerusalem. Since the tabernacle (tent of meeting constructed during the time of Moses) and the bronze altar constructed by Bezalel (also from the time of Moses) were located at Gibeon, this location became a significant worship center prior to the construction of the Solomonic temple (cf. 1Ch 21:29; 2Ch 1:2–6; also see comments on 2Ch 1:3–5).

As well as noting the priests who will discharge their sacrificial duties, the Chronicler specifies that the Levitical families of Heman and Jeduthun were appointed to oversee music and worship at Gibeon. As noted in the earlier poetry (v.34), these Levites remind God’s people of God’s steadfast covenantal love (“his love endures forever,” v.41). For more on the divisions and responsibilities of the Levitical families, see comments on 1 Chronicles 6:31–47.

43 The Chronicler concludes his extended summary of the transfer of the ark of the covenant to Jerusalem by noting David’s blessing on his household. The Lord’s blessing on David’s household will occupy much of the following chapter (1Ch 17:3–14).

NOTES

15:20–21 The specific meanings of the musical terms alamoth (v.20 [, ʿalāmôt; GK 6628]) and sheminith (v.21 [, šemînît; GK 9030]) are not certain but may have a particular significance with respect to stringed instruments. Note the use of these terms in the headings of several Psalms (e.g., Ps 46, alamoth; Pss 6; 12, sheminith).

16:1 The tent pitched by David for the ark of the covenant is not the same as the tent of meeting (the tabernacle in the wilderness) constructed during the time of Moses. The Mosaic tent and the bronze altar were located at Gibeon (note vv.39–42; cf. 1Ch 21:29; 2Ch 1:2–6).

7 The introduction to this psalm does not necessarily indicate that David was the author of this poetry, but rather emphasizes the responsibility of leading in thanksgiving and musical worship entrusted to these Levites by David (continuing the information on Levitical musical assignments preceding and following the psalm; e.g., vv.4–6 and 37–38; cf. Hill, 238). Also, note that the NIV’s “this psalm” of v.7 is interpretive and not found in the Hebrew text (see the NASB’s translation). Similarly, while this does not preclude Davidic authorship, note that none of the related Psalms (Pss 96; 105; 106) have a superscription indicating Davidic authorship. Recall that Asaph is credited with the authorship of twelve psalms (Pss 50; 73–83). On the Levitical families that were appointed leaders in the realm of music (including that of Asaph [v.7]), see comments on 1 Chronicles 6:31–47.

5. The Davidic Covenant (1Ch 17:1–27)

1After David was settled in his palace, he said to Nathan the prophet, “Here I am, living in a palace of cedar, while the ark of the covenant of the LORD is under a tent.”

2Nathan replied to David, “Whatever you have in mind, do it, for God is with you.”

3That night the word of God came to Nathan, saying:

4“Go and tell my servant David, ‘This is what the LORD says: You are not the one to build me a house to dwell in. 5I have not dwelt in a house from the day I brought Israel up out of Egypt to this day. I have moved from one tent site to another, from one dwelling place to another. 6Wherever I have moved with all the Israelites, did I ever say to any of their leaders whom I commanded to shepherd my people, “Why have you not built me a house of cedar?”’

7“Now then, tell my servant David, ‘This is what the LORD Almighty says: I took you from the pasture and from following the flock, to be ruler over my people Israel. 8I have been with you wherever you have gone, and I have cut off all your enemies from before you. Now I will make your name like the names of the greatest men of the earth. 9And I will provide a place for my people Israel and will plant them so that they can have a home of their own and no longer be disturbed. Wicked people will not oppress them anymore, as they did at the beginning 10and have done ever since the time I appointed leaders over my people Israel. I will also subdue all your enemies.

“‘I declare to you that the LORD will build a house for you: 11When your days are over and you go to be with your fathers, I will raise up your offspring to succeed you, one of your own sons, and I will establish his kingdom. 12He is the one who will build a house for me, and I will establish his throne forever. 13I will be his father, and he will be my son. I will never take my love away from him, as I took it away from your predecessor. 14I will set him over my house and my kingdom forever; his throne will be established forever.’”

15Nathan reported to David all the words of this entire revelation.

16Then King David went in and sat before the LORD, and he said:

“Who am I, O LORD God, and what is my family, that you have brought me this far? 17And as if this were not enough in your sight, O God, you have spoken about the future of the house of your servant. You have looked on me as though I were the most exalted of men, O LORD God.

18“What more can David say to you for honoring your servant? For you know your servant, 19O LORD. For the sake of your servant and according to your will, you have done this great thing and made known all these great promises.

20“There is no one like you, O LORD, and there is no God but you, as we have heard with our own ears. 21And who is like your people Israel—the one nation on earth whose God went out to redeem a people for himself, and to make a name for yourself, and to perform great and awesome wonders by driving out nations from before your people, whom you redeemed from Egypt? 22You made your people Israel your very own forever, and you, O LORD, have become their God.

23“And now, LORD, let the promise you have made concerning your servant and his house be established forever. Do as you promised, 24so that it will be established and that your name will be great forever. Then men will say, ‘The LORD Almighty, the God over Israel, is Israel’s God!’ And the house of your servant David will be established before you.

25“You, my God, have revealed to your servant that you will build a house for him. So your servant has found courage to pray to you. 26O LORD, you are God! You have promised these good things to your servant. 27Now you have been pleased to bless the house of your servant, that it may continue forever in your sight; for you, O LORD, have blessed it, and it will be blessed forever.”

COMMENTARY

1–2 The construction of a new temple or refurbishing of a religious shrine was an important task for a new king in the biblical world. David’s words (v.1) indicate his commitment to honor God in this custom, while Nathan’s words (v.2) reflect the reality that a prophet may speak nonprophetically.

3–6 Note that God’s initial response to David’s idea of building a temple (“a house” for God’s dwelling) is not completely positive. This may relate to a culturally driven desire on the part of David to construct a shrine for God apart from God’s directive (see comments on vv.1–2), since the centralization of worship is anticipated in Deuteronomy (cf. Dt 12:5). A similar issue may be behind the negative aspects surrounding the people’s desire for a king (cf. 1Sa 8:6–8), which was likewise anticipated in covenantal texts (cf. Dt 17:14–20). The anticipation of a place where God would choose to cause his name to dwell (Dt 12:5) is coupled with the negative reality that human beings tend to approach God “in their way” (Dt 12:4) and “everyone as he sees fit” (Dt 12:8).

While the Lord implies that a temple will be built, the emphasis of the Lord’s message to Nathan is that he is not like the gods of the nations and does not need an ornate dwelling place (vv.5–6). Nonetheless, God does reveal that David’s son will be given the honor of overseeing the building of a house (i.e., temple) for God. Ultimately, however, God will build a house (i.e., dynasty) for David (see comments on vv.7–15).

7–15 Although David’s idea to build a temple for God is not well received, God reveals through the prophet Nathan that David’s son will be given the honor of building a house (i.e., temple) for God. Yet God further reveals through Nathan that he (Yahweh) will build a house (i.e., dynasty) for David (the Davidic covenant). This blessing is consistent with God’s election of David (v.7), his ongoing presence with David (v.8), and his plans to strengthen David (v.8).

The primary emphasis of the Davidic covenant articulated via the prophet Nathan (cf. 2Sa 7:5–16) focuses on a specific son of David (namely, Solomon). For example, although David would not be the one to build the temple (2Ch 6:7–9; cf. 1Ch 17:1–4; 22:8–10; 28:2–4), his son/descendant (singular) will occupy the Davidic throne and build a temple for the Lord (vv.11–12; 22:6–11; 28:5–7). Note that Nathan uses the singular (“he,” “his,” etc.) to describe this anticipated son/descendant of David. That David and Solomon both understand this individual to be Solomon is reflected in David’s later words to Solomon and the congregation (cf. 1Ch 22:6–11; 28:5–7) and Solomon’s reply to God in 2 Chronicles 1:7–9.

Moreover, note how often Solomon refers to the Lord’s “fulfilling” his word to David within the extended version of his temple-dedication prayer in 1 Kings 8:12–61 (see esp. 8:15, 20, 24). Similarly, Solomon’s temple-dedication prayer begins with expressions of praise and with thanksgiving that focus on God’s faithfulness to fulfill his Word, all of which echo aspects of the Davidic covenant (e.g., cf. 2Ch 6:4–10 with 1Ch 17:7–15). Beyond this one-generational promise to David, a layer of conditionality is connected with Solomon and subsequent Davidic leaders, as reflected in Yahweh’s response to Solomon’s temple-dedication prayer:

The LORD said to him:

“I have heard the prayer and plea you have made before me; I have consecrated this temple, which you have built, by putting my Name there forever. My eyes and my heart will always be there.

“As for you, if you walk before me in integrity of heart and uprightness, as David your father did, and do all I command and observe my decrees and laws, I will establish your royal throne over Israel forever, as I promised David your father when I said, ‘You shall never fail to have a man on the throne of Israel.’

“But if you or your sons turn away from me and do not observe the commands and decrees I have given you and go off to serve other gods and worship them, then I will cut off Israel from the land I have given them and will reject this temple I have consecrated for my Name. Israel will then become a byword and an object of ridicule among all peoples. And though this temple is now imposing, all who pass by will be appalled and will scoff and say, ‘Why has the LORD done such a thing to this land and to this temple?’ People will answer, ‘Because they have forsaken the LORD their God, who brought their fathers out of Egypt, and have embraced other gods, worshiping and serving them—that is why the LORD brought all this disaster on them.’” (1Ki 9:3–9; cf. 2Ch 7:11–22)

This layer of conditionality is also reflected in David’s summary of God’s promise regarding Solomon spoken to the officials and leaders of the Israelite kingdom: “I will establish his kingdom forever if he is unswerving in carrying out my commands and laws” (1Ch 28:7). In addition, the dynamics of God’s promises to David are cited by God in the midst of Solomon’s later apostasy and cause the division of the kingdom to come after Solomon on account of Yahweh’s promise to David (see 1Ki 11:9–40, esp. vv.11–13, 31–34).

The messianic (and unconditional) application of the Davidic covenant is gleaned from the broader setting of Nathan’s prophetic word to David and subsequent biblical revelation. For example, note the details of complete peace (“no longer be disturbed,” v.9; cf. 2Sa 7:10), never being oppressed and having all enemies subdued (vv.9–10; cf. 2Sa 7:10–11), an everlasting kingdom (v.14; cf. 2Sa 7:16), and perhaps even the motif of temple reflected in the person of Christ (cf. Jn 2:18–22).

In addition, the broader notion of the Davidic covenant is reinforced through the theological details provided via progressive revelation (cf. Isa 9:7; Lk 1:32; Heb 1:5). Thus God ultimately bases his commitment to preserve the house of David on account of his Word and his character rather than human effort. God’s enduring promise to David is exalted in the poetry of Psalm 89 and the prophetic oracle of Jeremiah 33:

“Once for all, I have sworn by my holiness—

and I will not lie to David—

that his line will continue forever

and his throne endure before me like the sun;

it will be established forever like the moon,

the faithful witness in the sky.” (Ps 89:35–37; cf. Ps 132:11–12)

The word of the LORD came to Jeremiah: “This is what the LORD says: ‘If you can break my covenant with the day and my covenant with the night, so that day and night no longer come at their appointed time, then my covenant with David my servant—and my covenant with the Levites who are priests ministering before me—can be broken and David will no longer have a descendant to reign on his throne. I will make the descendants of David my servant and the Levites who minister before me as countless as the stars of the sky and as measureless as the sand on the seashore.’” (Jer 33:19–22)

This understanding of a fuller (and ultimately messianic) application of the Davidic covenant is also consistent with Solomon’s response to God’s question wherein he not only praises God for bringing his promises to David through him, but also asks that God will continue to bring forth the fullness of the Davidic covenant (see 2Ch 1:8–9). Similarly, the broad spectrum of Solomon’s temple-dedication prayer reflects the balance between the fulfilling of God’s Word (cf. esp. 2Ch 6:4–10, 15) and the prayer that God will continue to bring to pass the full measure of his promises (cf. 2Ch 6:16–17).

16–27 David’s prayer in response to God’s revelation of the “Davidic covenant” (cf. vv.7–15) reflects his awe in the light of God’s blessings already bestowed on him (vv.16–17) as well as God’s promise to establish his “house” (dynasty) into the future (“forever”). David’s humility and awe are directly tied to God’s singularity (“there is no one like you, O LORD,” v.20; cf. 2Ch 14:11; 20:6) and his choice of Israel to be his redeemed people (vv.21–22). David understands God’s blessing on his house as part of God’s broader relationship of blessing with his people, Israel, which in turn is a conduit to God’s goodness and ways becoming known to all humankind (“Then men will say . . .” v.24).

NOTES

1–2 Examples of significant temple building or refurbishing projects in the biblical world include those of the Sumerian king Gudea (cf. COS, 2.155) and the Babylonian king Nabonidus (cf. COS, 2:123A).

7–15 While the phrase “Davidic covenant” is commonly used to describe Yahweh’s word of promise to the house of David, the term “covenant” is actually not used in Nathan’s oracle, nor is it used in the broader passage. David’s response (vv.16–27) refers to “the promise” God has made (cf. vv.19, 23, 26).

6. David’s Military Victories and Regional Hegemony (1Ch 18:1–20:8)

a. David’s Victories to the North, East, South, and West (1Ch 18:1–14)

1In the course of time, David defeated the Philistines and subdued them, and he took Gath and its surrounding villages from the control of the Philistines.

2David also defeated the Moabites, and they became subject to him and brought tribute.

3Moreover, David fought Hadadezer king of Zobah, as far as Hamath, when he went to establish his control along the Euphrates River. 4David captured a thousand of his chariots, seven thousand charioteers and twenty thousand foot soldiers. He hamstrung all but a hundred of the chariot horses.

5When the Arameans of Damascus came to help Hadadezer king of Zobah, David struck down twenty-two thousand of them. 6He put garrisons in the Aramean kingdom of Damascus, and the Arameans became subject to him and brought tribute. The LORD gave David victory everywhere he went.

7David took the gold shields carried by the officers of Hadadezer and brought them to Jerusalem. 8From Tebah and Cun, towns that belonged to Hadadezer, David took a great quantity of bronze, which Solomon used to make the bronze Sea, the pillars and various bronze articles.

9When Tou king of Hamath heard that David had defeated the entire army of Hadadezer king of Zobah, 10he sent his son Hadoram to King David to greet him and congratulate him on his victory in battle over Hadadezer, who had been at war with Tou. Hadoram brought all kinds of articles of gold and silver and bronze.

11King David dedicated these articles to the LORD, as he had done with the silver and gold he had taken from all these nations: Edom and Moab, the Ammonites and the Philistines, and Amalek.

12Abishai son of Zeruiah struck down eighteen thousand Edomites in the Valley of Salt. 13He put garrisons in Edom, and all the Edomites became subject to David. The LORD gave David victory everywhere he went.

14David reigned over all Israel, doing what was just and right for all his people.

COMMENTARY

1–14 This summary of David’s accomplishments (cf. 2Sa 8) provides a condensed overview of the political and military moves that expanded Israel’s geographical boundaries and regional influence during the reign of David, as celebrated in the poetry of Psalms 60:6–12 and 108:7–13. These victories take place on all sides:

  1. 1. In the east against the Ammonites and Moabites (with the latter becoming tribute-paying vassals of David; cf. v.2)
  2. 2. In the west against the Philistines (v.1)
  3. 3. In the south against the Edomites (who become vassals and host Israelite garrisons; cf. vv.12–13)
  4. 4. In the north against the Arameans (Syrians) of Damascus (who pay tribute and allow Israelite garrisons in Damascus; cf. v.6) and in territory previously held by Hadadezer, king of Zobah, in the Beqa Valley (prompting the king of Hamath to seek peace; vv.9–10; cf. 2Sa 8:9–10)

This summary illustrates that David now controlled parts of the key trade routes passing on either side of Israel: the Coastal Highway to the west, and the Edom-to-Damascus portion of the Transjordanian King’s Highway to the east. As the Chronicler emphasizes, it was the Lord who gave David (together with his designated military leaders such as Abishai, v.12; cf. 2Sa 8:13–14) victory “everywhere he went” (v.6; cf. v.13).

In turn, David dedicated the spoils of his victories to the Lord, some of which were later used by Solomon in constructing the temple (vv.8, 10–11; cf. 2Ch 2:1–5:1). It is interesting to consider Israel’s control of Edom, Moab, and Ammon in the light of the injunctions against meddling with these “family members,” as Yahweh had not given any of their land to the Israelites (cf. Dt 2:4–19). The Chronicler summarizes David’s military and political accomplishments by showing the resulting blessing for “all Israel” as the king did what was “just and right for all his people” (v.14), which perhaps implies David’s sensitivity to carefully follow God’s law (cf. Dt 17:18–20).

NOTE

4 The remark about David’s hamstringing the majority of the seized horses implies that cavalry and chariot warfare were not significantly developed in Israel at this time. By the time of Solomon, Israel had developed an impressive equine force (see comments on 2Ch 1:14).

b. David’s Officials (1Ch 18:15–17)

15Joab son of Zeruiah was over the army; Jehoshaphat son of Ahilud was recorder; 16Zadok son of Ahitub and Ahimelech son of Abiathar were priests; Shavsha was secretary; 17Benaiah son of Jehoiada was over the Kerethites and Pelethites; and David’s sons were chief officials at the king’s side.

COMMENTARY

15–17 This list summarizes leaders entrusted to oversee particular sectors of government within David’s royal administration, perhaps as an aspect of his “just and right” rule of “all Israel” (v.14; cf. Japhet, 351). In addition, such governmental needs would stem from the territorial expansions of David’s kingdom (vv.1–13) and reflect the maturing of the Israelite nation. In addition to the royal princes (David’s sons) who served in various leadership roles within the royal bureaucracy, the Chronicler notes two areas of administration (recorder and secretary [scribe]), two areas of military service (the regular army and the specialty wing of the Kerethites [Cretans] and Pelethites [Philistines]), and one area of religious oversight (priests).

NOTE

17 While the Chronicler refers to David’s sons functioning as “chief officials” here, the book of Samuel notes that David appointed some of his sons “as priests” (2Sa 8:18 [, kōhanîm; GK 3913]). The term “priests” is translated there (somewhat curiously) as “royal advisors” by the NIV, which removes the interpretive tension raised by the use of the term “priest” with respect to the non-Levitical sons of David. The lack of broader context on these appointments makes it impossible to determine whether this phraseology refers to a political or religious position. Indeed, the absence of further narrative attention on the role(s) of these sons within the biblical material would imply that these appointments did not violate divinely established roles (cf. G. J. Wenham, “Were David’s Sons Priests?” ZAW 87 [1975]: 79–82).

c. David’s Battles against the Ammonites (1Ch 19:1–20:3)

19:1In the course of time, Nahash king of the Ammonites died, and his son succeeded him as king. 2David thought, “I will show kindness to Hanun son of Nahash, because his father showed kindness to me.” So David sent a delegation to express his sympathy to Hanun concerning his father.

When David’s men came to Hanun in the land of the Ammonites to express sympathy to him, 3the Ammonite nobles said to Hanun, “Do you think David is honoring your father by sending men to you to express sympathy? Haven’t his men come to you to explore and spy out the country and overthrow it?” 4So Hanun seized David’s men, shaved them, cut off their garments in the middle at the buttocks, and sent them away.

5When someone came and told David about the men, he sent messengers to meet them, for they were greatly humiliated. The king said, “Stay at Jericho till your beards have grown, and then come back.”

6When the Ammonites realized that they had become a stench in David’s nostrils, Hanun and the Ammonites sent a thousand talents of silver to hire chariots and charioteers from Aram Naharaim, Aram Maacah and Zobah. 7They hired thirty-two thousand chariots and charioteers, as well as the king of Maacah with his troops, who came and camped near Medeba, while the Ammonites were mustered from their towns and moved out for battle.

8On hearing this, David sent Joab out with the entire army of fighting men. 9The Ammonites came out and drew up in battle formation at the entrance to their city, while the kings who had come were by themselves in the open country.

10Joab saw that there were battle lines in front of him and behind him; so he selected some of the best troops in Israel and deployed them against the Arameans. 11He put the rest of the men under the command of Abishai his brother, and they were deployed against the Ammonites. 12Joab said, “If the Arameans are too strong for me, then you are to rescue me; but if the Ammonites are too strong for you, then I will rescue you. 13Be strong and let us fight bravely for our people and the cities of our God. The LORD will do what is good in his sight.”

14Then Joab and the troops with him advanced to fight the Arameans, and they fled before him. 15When the Ammonites saw that the Arameans were fleeing, they too fled before his brother Abishai and went inside the city. So Joab went back to Jerusalem.

16After the Arameans saw that they had been routed by Israel, they sent messengers and had Arameans brought from beyond the River, with Shophach the commander of Hadadezer’s army leading them.

17When David was told of this, he gathered all Israel and crossed the Jordan; he advanced against them and formed his battle lines opposite them. David formed his lines to meet the Arameans in battle, and they fought against him. 18But they fled before Israel, and David killed seven thousand of their charioteers and forty thousand of their foot soldiers. He also killed Shophach the commander of their army.

19When the vassals of Hadadezer saw that they had been defeated by Israel, they made peace with David and became subject to him.

So the Arameans were not willing to help the Ammonites anymore.

20:1In the spring, at the time when kings go off to war, Joab led out the armed forces. He laid waste the land of the Ammonites and went to Rabbah and besieged it, but David remained in Jerusalem. Joab attacked Rabbah and left it in ruins. 2David took the crown from the head of their king—its weight was found to be a talent of gold, and it was set with precious stones—and it was placed on David’s head. He took a great quantity of plunder from the city 3and brought out the people who were there, consigning them to labor with saws and with iron picks and axes. David did this to all the Ammonite towns. Then David and his entire army returned to Jerusalem.

COMMENTARY

1–5 While David’s military operations in the Transjordanian territories of Edom and Moab may have created concern for the leadership of Ammon with respect to David’s motives, David’s gesture toward the family of Nahash was a sincere gesture of sympathy and kindness. Nevertheless, his act was misinterpreted by the leadership of Ammon as a cover for espionage. The treatment of the Israelite delegation by the Ammonites was intended to cast a maximum shame on David’s men (directed at their manhood) and, by extension, on David and Israel.

6–15 A good gesture gone awry (vv.1–5) prompts the forming of an anti-Israel coalition by the Ammonites, who hire Arameans from Beth Rehob and Zobah, mercenaries from Maacah and Tob, as well as chariots and horsemen from Aram Naharaim, Aram Maacah, and Zobah to battle against David (vv.1–15; cf. 2Sa 10:1–14). Joab’s words to his military leaders are reminiscent of the words spoken to Joshua as the Israelites prepared to enter the Promised Land (cf. Dt 31:7–8; Jos 1:5–9). To be strong, biblically speaking, is to be immovably committed to obedience and trust in God.

Moreover, Joab reminds his warriors that their efforts ultimately protect their kin and people back home (“our people”) as well as God’s ultimate ownership of the land and cities (cf. Lev 25:23), especially Jerusalem (cf. Ps 48; cf. Selman, 195). Finally, note that Joab’s exhortation is rooted in the notion of God’s sovereign rule and ultimate goodness (“The LORD will do what is good in his sight”). While the Ammonites and Arameans retreat, two more series of battles (vv.16–19 and 1Ch 20:1–3) will be needed before the Ammonites are completely subdued.

16–19 After an initial setback at Medeba (vv.6–15), the Arameans regather their forces and send for help from other Arameans “beyond the River” in the territory of Hadadezer but lose again at Helam (in the Land of Tob) against the forces of “all Israel” rallied by David. Following this defeat the people of Hadadezer seek peace with David and refuse to help Ammon any longer, further solidifying David’s position in northern Aram and Transjordan (v.19; cf. 2Sa 10:15–16). Such respect and submission from other nations is celebrated in Hebrew poetry such as Psalm 18 (= 2Sa 22, esp. vv.44–50//Ps 18:43–49 [18:44–50]). While the Arameans flee and become subject to David (v.19), one final battle is needed against the Ammonites (see 20:1–3).

20:1–3 While the Chronicler does not specifically mention the Bathsheba/Uriah affair that takes place as Joab completes the Israelite victory against the Ammonites (2Sa 11), the opening of this chapter (“In the spring, at the time when kings go off to war, Joab [not David] led out the armed forces . . . but David remained in Jerusalem,” v.1; cf. 2Sa 11:1) subtly reminds the reader of the unfortunate backdrop to this victory. Spring was the preferred time for warfare in the biblical world, given the rains of the fall and winter and the stifling heat of summer. At some point during Joab’s impending victory over the Ammonites, David arrives at the essentially vanquished city and assumes the scripted position of victor (note Joab’s words in 2Sa 12:26–31). The Ammonites are subsequently put to forced labor, particularly in the area of timber.

NOTES

19:1–5 The account of this chapter may be providing details of the earlier victory over the Ammonites summarized above (cf. 1Ch 18:3–8).

18 The parallel text at 2 Samuel 10:18 notes that seven hundred charioteers were killed (vs. seven thousand here) and that forty thousand horsemen were also killed (vs. forty thousand foot soldiers here). On the latter, see the NASB’s translation as the NIV has adopted the reading of “foot soldiers” at 2 Samuel 10:18 (following 1Ch 19:19; see Japhet, 361). On the broader issues of such disagreements in parallel texts, see “Synoptic Issues” in the Introduction.

20:2 Note that the LXX refers to this as the crown of the Ammonite god Milcolm, not the Ammonite king. This may explain the sizeable weight of the crown (approximately 65–75 pounds).

d. David’s Additional Battles against the Philistines (1Ch 20:4–8)

4In the course of time, war broke out with the Philistines, at Gezer. At that time Sibbecai the Hushathite killed Sippai, one of the descendants of the Rephaites, and the Philistines were subjugated.

5In another battle with the Philistines, Elhanan son of Jair killed Lahmi the brother of Goliath the Gittite, who had a spear with a shaft like a weaver’s rod.

6In still another battle, which took place at Gath, there was a huge man with six fingers on each hand and six toes on each foot—twenty-four in all. He also was descended from Rapha. 7When he taunted Israel, Jonathan son of Shimea, David’s brother, killed him.

8These were descendants of Rapha in Gath, and they fell at the hands of David and his men.

COMMENTARY

4–8 These brief summaries of battles with the Philistines underscore David’s continued dominance over even the formidable champions of the Philistine city-states. Each of these champions is directly or indirectly associated with the Rephaites (descendants of Rapha), an ethnic group noted for their massive physical size. Recall that Goliath was over nine feet tall, while the bed of King Og (who was “left of the remnant of the Rephaites” [Dt 3:11]) was thirteen feet long and six feet wide. While God is not specifically mentioned in these short vignettes, nor is David the one defeating these champions, the victory of David’s men nonetheless reflects the Chronicler’s earlier note that “the LORD gave David victory everywhere he went” (1Ch 18:6). Thus to oppose David or Israel was to oppose God (cf. Dt 20:4; see McConville, 65).

NOTE

5 The brother of Goliath is identified in the parallel passage in Samuel as Goliath himself, suggesting that the term “Goliath” may be a title for Philistine national champions.

7. David’s Presumptuous Census and Selection of the Temple Site (1Ch 21:1–22:1)

OVERVIEW

Through the reality of David’s sinfulness the Chronicler presents the backdrop to the place that God will choose to cause his name to dwell—a place of atonement, prayer, forgiveness, and reconciliation.

1Satan rose up against Israel and incited David to take a census of Israel. 2So David said to Joab and the commanders of the troops, “Go and count the Israelites from Beersheba to Dan. Then report back to me so that I may know how many there are.”

3But Joab replied, “May the LORD multiply his troops a hundred times over. My lord the king, are they not all my lord’s subjects? Why does my lord want to do this? Why should he bring guilt on Israel?”

4The king’s word, however, overruled Joab; so Joab left and went throughout Israel and then came back to Jerusalem. 5Joab reported the number of the fighting men to David: In all Israel there were one million one hundred thousand men who could handle a sword, including four hundred and seventy thousand in Judah.

6But Joab did not include Levi and Benjamin in the numbering, because the king’s command was repulsive to him. 7This command was also evil in the sight of God; so he punished Israel.

8Then David said to God, “I have sinned greatly by doing this. Now, I beg you, take away the guilt of your servant. I have done a very foolish thing.”

9The LORD said to Gad, David’s seer, 10“Go and tell David, ‘This is what the LORD says: I am giving you three options. Choose one of them for me to carry out against you.’”

11So Gad went to David and said to him, “This is what the LORD says: ‘Take your choice: 12three years of famine, three months of being swept away before your enemies, with their swords overtaking you, or three days of the sword of the LORD—days of plague in the land, with the angel of the LORD ravaging every part of Israel.’ Now then, decide how I should answer the one who sent me.”

13David said to Gad, “I am in deep distress. Let me fall into the hands of the LORD, for his mercy is very great; but do not let me fall into the hands of men.”

14So the LORD sent a plague on Israel, and seventy thousand men of Israel fell dead. 15And God sent an angel to destroy Jerusalem. But as the angel was doing so, the LORD saw it and was grieved because of the calamity and said to the angel who was destroying the people, “Enough! Withdraw your hand.” The angel of the LORD was then standing at the threshing floor of Araunah the Jebusite.

16David looked up and saw the angel of the LORD standing between heaven and earth, with a drawn sword in his hand extended over Jerusalem. Then David and the elders, clothed in sackcloth, fell facedown.

17David said to God, “Was it not I who ordered the fighting men to be counted? I am the one who has sinned and done wrong. These are but sheep. What have they done? O LORD my God, let your hand fall upon me and my family, but do not let this plague remain on your people.”

18Then the angel of the LORD ordered Gad to tell David to go up and build an altar to the LORD on the threshing floor of Araunah the Jebusite. 19So David went up in obedience to the word that Gad had spoken in the name of the LORD.

20While Araunah was threshing wheat, he turned and saw the angel; his four sons who were with him hid themselves. 21Then David approached, and when Araunah looked and saw him, he left the threshing floor and bowed down before David with his face to the ground.

22David said to him, “Let me have the site of your threshing floor so I can build an altar to the LORD, that the plague on the people may be stopped. Sell it to me at the full price.”

23Araunah said to David, “Take it! Let my lord the king do whatever pleases him. Look, I will give the oxen for the burnt offerings, the threshing sledges for the wood, and the wheat for the grain offering. I will give all this.”

24But King David replied to Araunah, “No, I insist on paying the full price. I will not take for the LORD what is yours, or sacrifice a burnt offering that costs me nothing.”

25So David paid Araunah six hundred shekels of gold for the site. 26David built an altar to the LORD there and sacrificed burnt offerings and fellowship offerings. He called on the LORD, and the LORD answered him with fire from heaven on the altar of burnt offering.

27Then the LORD spoke to the angel, and he put his sword back into its sheath. 28At that time, when David saw that the LORD had answered him on the threshing floor of Araunah the Jebusite, he offered sacrifices there. 29The tabernacle of the LORD, which Moses had made in the desert, and the altar of burnt offering were at that time on the high place at Gibeon. 30But David could not go before it to inquire of God, because he was afraid of the sword of the angel of the LORD.

22:1Then David said, “The house of the LORD God is to be here, and also the altar of burnt offering for Israel.”

COMMENTARY

21:1–7 While David’s motivation for ordering this census is unspecified, the repeated connection to troops and elements of warfare implies a military-oriented census, which in turn implies a level of trust on the part of David in his troops rather than a complete trust in God. The Chronicler frequently highlights examples of complete trust in God (e.g., 2Ch 14:11; 20:12; 25:7–10) as well as breaches of complete trust in God (e.g., 2Ch 16:7–8; 28:16). The repulsion (v.3) and subsequent disobedience (v.6) of Joab toward David’s command underscores the unfaithfulness reflected in David’s request for the census. Note that Joab’s admonition to David (“Why should he [you] bring guilt on Israel?” v.3) foreshadows the divine judgment that will strike the nation.

Despite the NIV’s translation at v.1, the Chronicler does not necessarily have the personal being “Satan” in view. The term is rare in the OT and is only found here in Chronicles. The term S/satan is a transliteration of the Hebrew term (, śāṭān; GK 8477), meaning “adversary” or “accuser,” with capitalization or its lack reflecting whether a general adversary (e.g., 2Sa 19:22) or the adversary/accuser (i.e., the devil) is in view. Use of this term wherein the (supernatural) adversary/devil is clearly in view is reflected in the first two chapters of Job (14x) and Zechariah 3:1–2 (4x). Note that in these occurrences in Job and Zechariah, the term “Satan” has the Hebrew definite article (underscoring the notion of “the adversary”). However, the term in 1 Chronicles 21:1 does not have the Hebrew article. This has prompted some scholars to take the term as a proper name, but this is a significant distinction from the instances in Job and Zechariah that should not be minimized and may reflect the Chronicler’s intent of signaling a human adversary.

In addition to the intended meaning of s/Satan, the parallel account in Samuel notes that “the LORD” incited David (cf. 2Sa 24:1), not Satan or an adversary as here. While this at first seems to be a perplexing difference, in biblical terms the will/agency of God and a supernatural adversary can operate in parallel (cf. Job 1–2) as can the will/agency of God and a human adversary (cf. 1Ki 11:14, 23). In fact, these last examples from Kings pertain to covenantal unfaithfulness on the part of a Davidic king (Solomon) and involve both God’s agency and a human adversary: for example, “Then the LORD raised up against Solomon an adversary, Hadad the Edomite . . .” (1Ki 11:14). Moreover, the examples from Kings involve a clear scenario of guilt and deserved divine punishment as well as subsequent divine grace in limiting this judgment (cf. 1Ki 11:12–13, 34–36).

All told, while the translation “Satan” is certainly plausible, the translation “adversary” seems preferable (see J. Sailhamer, “1 Chronicles 21:1—A Study of Inter-Biblical Interpretation,” TJ 10 [1989]: 33–48; Braun, 216; McConville, 72–74). These uncertainties aside, this passage reminds the reader of the reality of the spiritual battle facing all God’s people—whether against the “old self” (Eph 4:22–24) or “against the spiritual forces of evil in the heavenly realms” (Eph 6:12; cf. 2Co 10:3–5).

8–17 In the aftermath of his census, David realizes his actions and motives are “evil in the sight of God” (v.7) and he repents deeply. However, despite his earnest grief and repentance, divine judgment follows in the form of a divinely delivered plague (“the sword of the LORD,” per the choice of David). The prophet (“seer”) Gad mediates this choice of judgment (vv.9–13), and he will also mediate the path to God’s grace and reconciliation (cf. vv.18–27). The outworking of God’s judgment is especially difficult for David as he realizes that the consequences of his sin spill over onto his “sheep” (vv.14, 17). In the midst of David’s vision of the destroying angel executing God’s judgment (v.16), David gathers the elders to seek God and appeal for his grace and mercy (cf. “in wrath remember mercy,” Hab 3:2). This said, God had already exercised mercy and grace even before David prayed (cf. v.15).

21:18–22:1 In the context of David’s and the elders’ seeking God’s mercy (v.17), the Lord directs David (via the prophet Gad) to build an altar at the place where the Lord had already in grace held back the destroying angel, whose sword was extended over Jerusalem (vv.15–16). The location at the threshing floor of Ornan the Jebusite (spelled “Araunah” in 2Sa 24:18) is described as chosen by God to be the place of sacrifice and atonement for David’s sin (note God’s choice via Gad [v.18]; cf. 2Ch 7:12, a divine choice anticipated by Moses [Dt 12:5–7]). Thus David’s decision (1Ch 22:1) regarding this location for the future Jerusalem temple is simply following God’s previously announced choice.

Note that the chosen place for the temple connects with both divine grace and forgiveness (following David’s sin) and a divine encounter (via the angel of Yahweh). Also, this place is associated with God’s hearing the prayers of those who seek him in humility and obedience (cf. vv.17, 19, 26, 28). The chosen location for the temple is also connected with Mount Moriah (cf. 2Ch 3:1), which further associates this location with God’s provision of a substitutionary sacrifice (Ge 22) and God’s presence (“the mountain of the LORD”; Ge 22:14). Put together, the location chosen for the future temple is associated with a place of propitiation, divine grace and mercy, divine presence, prayer, sacrifice, and forgiveness.

Even though the owner is a Jebusite and David is king of the land, David insists on a fair price for the threshing floor and surrounding area that will eventually comprise the temple complex. The efficacy of David’s sacrifice and God’s sanctification of the altar is reflected in the divine fire that descends from heaven (v.26; cf. 2Ch 7:1), God answering David’s prayer (v.26), and his command to the destroying angel to put his sword back into its sheath (v.27). God’s grace and answer to David’s plea prompt David to offer additional sacrifices (v.28).

While sacrifice are normally associated with the priests, the bronze altar, and the tabernacle (tent of meeting) situated at Gibeon (vv.29–30; cf. 1Ch 16:39–42), God specifically chooses the threshing floor of Ornan in Jerusalem for David’s altar and sacrifice. The tabernacle will be relocated to Jerusalem once the temple is completed (cf. 2Ch 5:4–6).

NOTES

5 The census numbers here (1,100,000 men in “all Israel”; 470,000 men in Judah) differ from those recorded in 2 Samuel 24:9 (800,000 men in Israel; 500,000 men in Judah). While there are a number of plausible explanations for this divergence, the exact reason for the differences is not certain. For example, the difference in the numbers for Judah could be accounted for by a different convention of rounding (these numbers would appear to be rounded numbers), or the larger number in 2 Samuel may include the Levites initially omitted by Joab.

Note that the Chronicler refers to “all Israel” while the parallel text simply says “Israel,” which perhaps implies that the Chronicler is incorporating an expanded group of individuals, possibly a combination of Benjamites and Levites or even foreigners living within the borders of Israel. Alternatively, the 1,100,000 may be a total number, with 470,000 from Judah and 630,000 from Israel. If this was the case, it may imply that the larger number in Samuel included the omitted Benjamites together with Levites living in the northern tribal territories. On these large numbers, see the extended discussion at 2 Chronicles 11:1 for other possible meanings for the term commonly translated “thousand,” which would result in lower numbers of troops.

12 Note that 2 Samuel 24:13 has “seven” (, šebaʿ) years in the Hebrew text (MT) rather than “three” (, šālôš) years, as here. Nonetheless, the NIV renders “three” at 2 Samuel 24:13, given the LXX at this verse as well as the parallel text here (see NIV note), which together suggest a scribal transmission error in 2Sa 24:13.

25 The purchase price is noted as fifty shekels in 2 Samuel 24:24 and six hundred shekels here. The difference probably lies in the notation of the “threshing floor” in Samuel, whereas in Chronicles the “site” (i.e., the broader parcel of land used for the temple complex) is in view.

8. David’s Preparations for the Temple and Leadership Transfer (1Ch 22:2–29:30)

OVERVIEW

The final chapters of 1 Chronicles (22–29) do not have a sustained parallel in the books of Samuel or Kings. The content of these chapters may provide expanded details corresponding to the time frame summarized in 1 Kings 2:1–12 (cf. E. Ball, “The Co-Regency of David and Solomon [1 Kings 1],” VT 27[1977]: 268–79). All in all, the Chronicler makes a clear shift in these chapters from a focus on David to a focus on David and his son (and designated heir) Solomon. This focus on David and Solomon is one of transition, largely within the context of David’s expansive preparations for the Jerusalem temple and the requisite personnel (see J. W. Wright, “The Legacy of David in Chronicles: The Narrative Function of 1 Chronicles 23–27,” JBL 110 [1991]: 229–42).

a. David’s Preparation of Temple Materials and Craftsmen (1Ch 22:2–4)

2So David gave orders to assemble the aliens living in Israel, and from among them he appointed stonecutters to prepare dressed stone for building the house of God. 3He provided a large amount of iron to make nails for the doors of the gateways and for the fittings, and more bronze than could be weighed. 4He also provided more cedar logs than could be counted, for the Sidonians and Tyrians had brought large numbers of them to David.

COMMENTARY

2–4 In order to address the challenge of supplying skilled and unskilled workers common to large building projects in the biblical world, David taps into the resident aliens living within Israel. That some of the individuals are skilled in certain trades is reflected both here (v.2) and in the further details on the craftsmen noted later (cf. vv.15–16).

In addition to the provision of manpower, David also provides a significant amount of the raw materials necessary for the temple construction project (again, note the further details on precious metals, timber, and stone noted later; cf. v.14). The raw materials noted here reflect a combination of David’s hegemony over the Philistines (iron), his economic-political alliance with Phoenicia (cedar), and his earlier military conquests (bronze; e.g., 18:8; see further remarks on these raw materials at 2Ch 2:7–9).

b. David’s Initial Charge to Solomon and the Leaders of Israel (1Ch 22:5–19)

5David said, “My son Solomon is young and inexperienced, and the house to be built for the LORD should be of great magnificence and fame and splendor in the sight of all the nations. Therefore I will make preparations for it.” So David made extensive preparations before his death.

6Then he called for his son Solomon and charged him to build a house for the LORD, the God of Israel. 7David said to Solomon: “My son, I had it in my heart to build a house for the Name of the LORD my God. 8But this word of the LORD came to me: ‘You have shed much blood and have fought many wars. You are not to build a house for my Name, because you have shed much blood on the earth in my sight. 9But you will have a son who will be a man of peace and rest, and I will give him rest from all his enemies on every side. His name will be Solomon, and I will grant Israel peace and quiet during his reign. 10He is the one who will build a house for my Name. He will be my son, and I will be his father. And I will establish the throne of his kingdom over Israel forever.’

11“Now, my son, the LORD be with you, and may you have success and build the house of the LORD your God, as he said you would. 12May the LORD give you discretion and understanding when he puts you in command over Israel, so that you may keep the law of the LORD your God. 13Then you will have success if you are careful to observe the decrees and laws that the LORD gave Moses for Israel. Be strong and courageous. Do not be afraid or discouraged.

14“I have taken great pains to provide for the temple of the LORD a hundred thousand talents of gold, a million talents of silver, quantities of bronze and iron too great to be weighed, and wood and stone. And you may add to them. 15You have many workmen: stonecutters, masons and carpenters, as well as men skilled in every kind of work 16in gold and silver, bronze and iron—craftsmen beyond number. Now begin the work, and the LORD be with you.”

17Then David ordered all the leaders of Israel to help his son Solomon. 18He said to them, “Is not the LORD your God with you? And has he not granted you rest on every side? For he has handed the inhabitants of the land over to me, and the land is subject to the LORD and to his people. 19Now devote your heart and soul to seeking the LORD your God. Begin to build the sanctuary of the LORD God, so that you may bring the ark of the covenant of the LORD and the sacred articles belonging to God into the temple that will be built for the Name of the LORD.”

COMMENTARY

5 This statement (largely repeated later at 29:1) reflects David’s desire that the temple built for Yahweh bring together the apex of beauty and craftsmanship in such a way as to remind God’s people of the beauty of God’s holiness (cf. Ps 29:2). David’s extensive preparations (also cf. v.14) and plans for the temple (plans received via divine revelation, cf. 1Ch 28:11–12, 19) underscore the Chronicler’s perspective that the Jerusalem temple was in many ways a joint project of David and Solomon. David’s concern for Solomon’s youth and inexperience is likewise reflected in Solomon’s own prayer for wisdom (1Ki 3:6–9).

6–10 The Chronicler’s summary of David’s charge to Solomon captures the essence of God’s promissory word to David via the prophet Nathan (the Davidic covenant). David’s exhortation provides additional insight into God’s further revelation to him. Note that the expression “David will never fail to have a man to sit on the throne of the house of Israel,” commonly associated with the Davidic covenant (cf. Jer 33:17), is not part of the recorded oracle of the prophet Nathan (1Ch 17; cf. 2Sa 7). Similarly, the prohibition indicated here that David cannot build the temple for Yahweh on account of the blood he has shed (v.8) and the divine promise regarding peace and rest during Solomon’s reign are also not part of Nathan’s recorded oracle. Presumably, such points of clarification are part of God’s subsequent (i.e., progressive) revelation given to David. For a discussion of the Davidic covenant, see extended comments on 1 Chronicles 17:7–15.

11–13 David’s charge to his son Solomon reflects the reality that the building of the temple for the Lord is a spiritual exercise as much as it is a building enterprise. The notion of “success” (vv.11, 13) is that which is pleasing in the eyes of the Lord, which in turn has a direct correlation to obedience and covenantal faithfulness (vv.12–13). Such obedience is enabled by God’s presence (v.11) together with the gifts of wisdom and understanding that come from above (v.12). Moreover, success in temple building is consistent with God’s promises to David regarding Solomon (“as he said you would,” v.11; cf. 1Ch 17:11–12).

David’s encouragement for Solomon to be strong and courageous and not afraid or discouraged will remind him of the same words spoken to Joshua as the Israelites prepared to enter the Promised Land (cf. Jos 1:5–9). As David’s charge shows, to be strong and courageous biblically speaking is to be immovably committed to obedience and trust in God (“keep the law of the LORD your God . . . [be] careful to observe the decrees and laws that the LORD gave Moses”). In addition, the exhortation to “be strong and courageous” is inseparable from God’s presence (“the LORD be with you,” v.11)—a reality greater than any challenge Solomon might face as a leader.

Finally, note that David’s charge to Solomon is reminiscent of the succession statements made in the leadership transition from Moses to Joshua (see Ex 24:12–14; 33:11; Nu 27:18–21; Dt 31:7–8, 14–15; 32:44; 34:9; see H. G. M. Williamson, “The Accession of Solomon in the Books of Chronicles,” VT 26 [1976]: 351–61).

14–16 As reflected above (cf. vv.2–4), David takes extensive steps of preparation for the temple construction project, especially in the areas of raw materials (precious metals, stone, timber) and craftsmen able to work with each of these materials skillfully. Solomon’s success (cf. v.13), however, will hinge on divine presence and enablement (“the LORD be with you,” v.16; cf. vv.11–12, 17). On the massive quantities of gold, silver, bronze, and iron noted here, see comments on 2 Chronicles 3:8–9.

17–19 While the temple project is prepared by David and completed by Solomon, it is nonetheless an expression of the mutuality of the whole Israelite congregation and their “help” in the project. Note that David’s charge to the leaders to devote their heart and soul to “seek” God is inseparably connected with their obedience to God’s Word (see comments on 2Ch 14:4; cf. the words of Christ in Jn 15:10, 14). Moreover, as seen with Solomon (vv.11, 16), divine presence (“Is not the LORD your God with you?” v.18) is at the center of David’s admonition to the leaders of Israel, as only God’s enabling power can shape human hearts to his pleasure (cf. Php 2:13). Moreover, David’s reminder of God’s faithfulness to his covenantal promises (“has he not granted you rest . . . handed the inhabitants of the land over to me,” v.18; cf. Dt 12:10) will encourage these leaders that God will complete the good work he has begun in the covenantal life of Israel (cf. Php 1:6). Also see the Reflection at 2 Chronicles 12.

NOTES

8 The Chronicler does not explain why David’s many wars and shedding of much blood disqualifies him from the actual construction of the temple. Instead, the Chronicler’s emphasis is on God’s fulfilling his word to David through Solomon rather than the specifics of God’s rejection of David as builder (vv.9–10).

11–13 Beyond the exhortation of being strong and courageous, both Solomon and Joshua are told that Yahweh will be with them and that God will not leave them or forsake them, and they are admonished to obey God’s Word/law (see Jos 1:5–9; 1Ch 22:6–19; 28:20). In addition, the Chronicler notes that Yahweh made Solomon “exceedingly great,” phraseology reminiscent of that applied to Joshua (1Ch 29:25; 2Ch 1:1; cf. Jos 3:7; 4:14).

c. David’s Organization of Levitical Families (1Ch 23:1–32)

1When David was old and full of years, he made his son Solomon king over Israel.

2He also gathered together all the leaders of Israel, as well as the priests and Levites.

3The Levites thirty years old or more were counted, and the total number of men was thirty-eight thousand. 4David said, “Of these, twenty-four thousand are to supervise the work of the temple of the LORD and six thousand are to be officials and judges. 5Four thousand are to be gatekeepers and four thousand are to praise the LORD with the musical instruments I have provided for that purpose.”

6David divided the Levites into groups corresponding to the sons of Levi: Gershon, Kohath and Merari.

7Belonging to the Gershonites:

Ladan and Shimei.

8The sons of Ladan:

Jehiel the first, Zetham and Joel—three in all.

9The sons of Shimei:

Shelomoth, Haziel and Haran—three in all.

These were the heads of the families of Ladan.

10And the sons of Shimei:

Jahath, Ziza, Jeush and Beriah.

These were the sons of Shimei—four in all.

11Jahath was the first and Ziza the second, but Jeush and Beriah did not have many sons; so they were counted as one family with one assignment.

12The sons of Kohath:

Amram, Izhar, Hebron and Uzziel—four in all.

13The sons of Amram:

Aaron and Moses.

Aaron was set apart, he and his descendants forever, to consecrate the most holy things, to offer sacrifices before the LORD, to minister before him and to pronounce blessings in his name forever. 14The sons of Moses the man of God were counted as part of the tribe of Levi.

15The sons of Moses:

Gershom and Eliezer.

16The descendants of Gershom:

Shubael was the first.

17The descendants of Eliezer:

Rehabiah was the first.

Eliezer had no other sons, but the sons of Rehabiah were very numerous.

18The sons of Izhar:

Shelomith was the first.

19The sons of Hebron:

Jeriah the first, Amariah the second, Jahaziel the third and Jekameam the fourth.

20The sons of Uzziel:

Micah the first and Isshiah the second.

21The sons of Merari:

Mahli and Mushi.

The sons of Mahli:

Eleazar and Kish.

22Eleazar died without having sons: he had only daughters. Their cousins, the sons of Kish, married them.

23The sons of Mushi:

Mahli, Eder and Jerimoth—three in all.

24These were the descendants of Levi by their families—the heads of families as they were registered under their names and counted individually, that is, the workers twenty years old or more who served in the temple of the LORD. 25For David had said, “Since the LORD, the God of Israel, has granted rest to his people and has come to dwell in Jerusalem forever, 26the Levites no longer need to carry the tabernacle or any of the articles used in its service.” 27According to the last instructions of David, the Levites were counted from those twenty years old or more.

28The duty of the Levites was to help Aaron’s descendants in the service of the temple of the LORD: to be in charge of the courtyards, the side rooms, the purification of all sacred things and the performance of other duties at the house of God. 29They were in charge of the bread set out on the table, the flour for the grain offerings, the unleavened wafers, the baking and the mixing, and all measurements of quantity and size. 30They were also to stand every morning to thank and praise the LORD. They were to do the same in the evening 31and whenever burnt offerings were presented to the LORD on Sabbaths and at New Moon festivals and at appointed feasts. They were to serve before the LORD regularly in the proper number and in the way prescribed for them.

32And so the Levites carried out their responsibilities for the Tent of Meeting, for the Holy Place and, under their brothers the descendants of Aaron, for the service of the temple of the LORD.

COMMENTARY

1 This brief remark indicates a coregency between David and Solomon—a paradigm for regnal stability that was likely mimicked by a number of subsequent kings in Israel and Judah. While a few subsequent coregencies are indicated in the balance of Chronicles (as well as Kings), most regnal summaries do not specify a coregency between the previous and subsequent kings. The likelihood of coregencies is an important factor in engaging the challenges of specific dating during the divided kingdom period. Note that Solomon is later acknowledged as king and heir to the Davidic throne in a public ceremony in the midst of the Israelite congregation (cf. 29:21–25).

2–6 In the presence of the priests and key officials of the community (v.2), David articulates the responsibilities that will be undertaken by the main family lines of Levi (v.6) once a temple is established in Jerusalem (note vv.25–26). The various responsibilities of these Levites are divided between those who will supervise the temple service (v.4), those who will serve in the civil realm (officials and judges; v.4), the gatekeepers (v.5), and the musicians/worship leaders (v.5). The latter part of the chapter (cf. vv.24–27) reflects the significant diversity of service ultimately performed by the Levitical community.

As reflected here (v.5), Levitical ministers are noted as being responsible for music and worship accompanied by a variety of musical instruments, such as lyres, harps, and cymbals (cf. the 288 musicians noted at 25:1–8). Following the completion of the temple, music became one of the primary responsibilities of the Levites (cf. 25:1–7; 2Ch 5:7–13; for more remarks on the musical aspects of Israelite worship, see comments on 2Ch 5:12–13). In addition to the responsibilities of Levites noted here, other Levites functioned as servants to the Aaronic priests, especially in matters of the tabernacle/temple (see vv.28–32).

7–23 This short genealogical information lists the main family lines of Levi: the Gershonites (cf. vv.7–11), the Kohathites (vv.12–20), and the Merarites (vv.21–23). These Levitical families are organized by David in light of the transition from a worship setting that included a portable shrine and changing sites of worship, to a centralized worship setting at the Jerusalem temple (cf. vv.25–26; for specific remarks on these Levitical families, see comments on 6:1–15, 16–30, 31–47). The remark with respect to the line of Aaron (i.e., the priestly line [v.13]) underscores that the distinction between priests and Levites is not affected by David’s organization of the clans of Levi (on the distinctions between priests and Levites, see comments on 6:48–49).

24–27 David’s organization of the Levitical family lines listed by the Chronicler (vv.7–23) reflects expanded responsibilities for these descendants of Levi in light of the transition to centralized worship at the Jerusalem temple (vv.25–26). Despite these organizational changes, the distinction between priests (who are of Levi via the family line of Aaron) and Levites is not altered (on the distinctions between priests and Levites, see comments on 6:48–49). On the age of these Levites (twenty years and older; vv.24, 27) versus the earlier notation (thirty years and older), see Note on v.3.

28–32 This summary of the various duties of the nonpriestly Levites provides vivid insight into the daily responsibilities of the Levitical family lines. A key responsibility of Levites was to serve the priests (“Aaron’s descendants,” v.28; cf. v.32) in the various aspects of temple service, ranging from the preparation of the temple bread (bread of the Presence) to the purification of the vessels and implements associated with the sacrificial system (vv.28–29; cf. Nu 8:19). The Levites also had the distinct privilege of leading in acts of public praise and thanksgiving at the beginning and end of each day (v.30) as well as on the Sabbath and appointed days of community worship (v.31).

Most likely, such expressions of corporate thanksgiving were accompanied by the singing and music commonly associated with the Levites (see comments on 1Ch 6:31–47; 2Ch 5:4–6, 12–13). In the light of these manifold duties and functions, Levites bore a number of titles in ancient Israel, including singer/musician/choir director, door/gatekeeper, official/judge, scribe, secretary, and temple servant (cf. vv.2–6; 2Ch 34:8–13; on the distinctions between priests and Levites, see comments on 1Ch 6:48–49).

NOTE

3 David’s organization of these Levites is noted here as involving men age thirty and older (v.3), though in the summary of these organizational details the Chronicler also notes the age of twenty and older (vv.24, 27; cf. 2Ch 31:17). While there is no certain explanation for this difference, one possibility is that the different ages of service reflect different time frames. The Chronicler’s remark that Levites were enrolled beginning at the age of twenty “according to the last instructions of David” (v.27) may suggest that David later modified his earlier instructions. Another option is that Levites entered a type of “apprenticeship” program that began at age twenty, with full service beginning at age thirty (perhaps reflected in earlier instructions; cf. Nu 4:34–49 with Nu 8:24; also note the reference to teachers and students at 1Ch 25:8).

d. Priestly Divisions (1Ch 24:1–31)

1These were the divisions of the sons of Aaron:

The sons of Aaron were Nadab, Abihu, Eleazar and Ithamar. 2But Nadab and Abihu died before their father did, and they had no sons; so Eleazar and Ithamar served as the priests. 3With the help of Zadok a descendant of Eleazar and Ahimelech a descendant of Ithamar, David separated them into divisions for their appointed order of ministering. 4A larger number of leaders were found among Eleazar’s descendants than among Ithamar’s, and they were divided accordingly: sixteen heads of families from Eleazar’s descendants and eight heads of families from Ithamar’s descendants. 5They divided them impartially by drawing lots, for there were officials of the sanctuary and officials of God among the descendants of both Eleazar and Ithamar.

6The scribe Shemaiah son of Nethanel, a Levite, recorded their names in the presence of the king and of the officials: Zadok the priest, Ahimelech son of Abiathar and the heads of families of the priests and of the Levites—one family being taken from Eleazar and then one from Ithamar.

7The first lot fell to Jehoiarib,

the second to Jedaiah,

8the third to Harim,

the fourth to Seorim,

9the fifth to Malkijah,

the sixth to Mijamin,

10the seventh to Hakkoz,

the eighth to Abijah,

11the ninth to Jeshua,

the tenth to Shecaniah,

12the eleventh to Eliashib,

the twelfth to Jakim,

13the thirteenth to Huppah,

the fourteenth to Jeshebeab,

14the fifteenth to Bilgah,

the sixteenth to Immer,

15the seventeenth to Hezir,

the eighteenth to Happizzez,

16the nineteenth to Pethahiah,

the twentieth to Jehezkel,

17the twenty-first to Jakin,

the twenty-second to Gamul,

18the twenty-third to Delaiah

and the twenty-fourth to Maaziah.

19This was their appointed order of ministering when they entered the temple of the LORD, according to the regulations prescribed for them by their forefather Aaron, as the LORD, the God of Israel, had commanded him.

20As for the rest of the descendants of Levi:

from the sons of Amram: Shubael;

from the sons of Shubael: Jehdeiah.

21As for Rehabiah, from his sons:

Isshiah was the first.

22From the Izharites: Shelomoth;

from the sons of Shelomoth: Jahath.

23The sons of Hebron: Jeriah the first, Amariah the second, Jahaziel the third and Jekameam the fourth.

24The son of Uzziel: Micah;

from the sons of Micah: Shamir.

25The brother of Micah:

Isshiah; from the sons of Isshiah: Zechariah.

26The sons of Merari: Mahli and Mushi.

The son of Jaaziah: Beno.

27The sons of Merari:

from Jaaziah: Beno, Shoham, Zaccur and Ibri.

28From Mahli: Eleazar, who had no sons.

29From Kish: the son of Kish:

Jerahmeel.

30And the sons of Mushi: Mahli, Eder and Jerimoth.

These were the Levites, according to their families. 31They also cast lots, just as their brothers the descendants of Aaron did, in the presence of King David and of Zadok, Ahimelech, and the heads of families of the priests and of the Levites. The families of the oldest brother were treated the same as those of the youngest.

COMMENTARY

1–19 Another aspect of the organization of personnel in anticipation of the temple (cf. 1Ch 23:2–32) is the matter of divisions and rotations of priestly service. While these priestly divisions are situated within the general context of David’s preparations for Solomon’s incoming administration (v.3; cf. chs. 22–29), they are also rooted in divine instruction previously given to Aaron (cf. v.19). In addition, the outworking of these priestly appointments advances via the casting of lots (cf. vv.5–18), reflecting both equity (“impartially,” v.5) and divine involvement (cf. Pr 16:33). The casting of lots culminates in the appointment of twenty-four priestly divisions that constitute their “appointed order of ministering” in the context of temple service (vv.3, 19; on the backdrop to these divisions, see H. G. M. Williamson, “The Origins of the Twenty-Four Priestly Courses,” SVT 30 [1979]: 251–68).

20–31 The Chronicler follows the appointments of the twenty-four Levitical priestly divisions (vv.1–19) with the backdrop for the division of the balance of (nonpriestly) Levitical families. Note that most of the names recorded here were also recorded in the preceding chapter (cf. 23:7–23). The addition of another generation to the names included here may imply subsequent refinement in the Levitical divisions.

Note that the Chronicler does not include the Levitical family line of Gershon in this listing. The reason for this omission is uncertain but may relate to this chapter’s focus on those having particular duties at the Jerusalem temple. As with their priestly brethren (v.31; cf. vv.5–18), these Levites have their divisions determined by lot (cf. Pr 16:33) and without partiality (v.31).

NOTES

3 The unexpected appearance of Ahimelech with Zadok (instead of Abiathar, the father of Ahimelech) may be a result of Abiathar’s support of Adonijah’s uprising (cf. 1Ki 1:5–10; Selman, 231).

5 The expression “officials of the sanctuary and officials of God” (, śārê-qōdeš weśārê hāʾelōhîm) may be epexegetical (appositional), implying a translation along the lines of “officials of the sanctuary; that is, officials of/for God.”

7–18 The twenty-four priestly divisions delineated in this chapter are only found here in the OT. Solomon is noted as carefully following these determined divisions (cf. 2Ch 8:14–15). Subsequent listings of specific priestly divisions (e.g., Ne 10:1–8) imply that there may have been a degree of fluidity in the actual number of divisions.

e. David’s Organization of Levitical Musicians (1Ch 25:1–31)

1David, together with the commanders of the army, set apart some of the sons of Asaph, Heman and Jeduthun for the ministry of prophesying, accompanied by harps, lyres and cymbals. Here is the list of the men who performed this service:

2From the sons of Asaph:

Zaccur, Joseph, Nethaniah and Asarelah. The sons of Asaph were under the supervision of Asaph, who prophesied under the king’s supervision.

3As for Jeduthun, from his sons:

Gedaliah, Zeri, Jeshaiah, Shimei, Hashabiah and Mattithiah, six in all, under the supervision of their father Jeduthun, who prophesied, using the harp in thanking and praising the LORD.

4As for Heman, from his sons:

Bukkiah, Mattaniah, Uzziel, Shubael and Jerimoth; Hananiah, Hanani, Eliathah, Giddalti and Romamti-Ezer; Joshbekashah, Mallothi, Hothir and Mahazioth. 5All these were sons of Heman the king’s seer. They were given him through the promises of God to exalt him. God gave Heman fourteen sons and three daughters.

6All these men were under the supervision of their fathers for the music of the temple of the LORD, with cymbals, lyres and harps, for the ministry at the house of God. Asaph, Jeduthun and Heman were under the supervision of the king. 7Along with their relatives—all of them trained and skilled in music for the LORD—they numbered 288. 8Young and old alike, teacher as well as student, cast lots for their duties.

9The first lot, which was for Asaph, fell to Joseph,

his sons and relatives,     12

the second to Gedaliah,

he and his relatives and sons,     12

10the third to Zaccur,

his sons and relatives,     12

11the fourth to Izri,

his sons and relatives,     12

12the fifth to Nethaniah,

his sons and relatives,     12

13the sixth to Bukkiah,

his sons and relatives,     12

14the seventh to Jesarelah,

his sons and relatives,     12

15the eighth to Jeshaiah,

his sons and relatives,     12

16the ninth to Mattaniah,

his sons and relatives,     12

17the tenth to Shimei,

his sons and relatives,     12

18the eleventh to Azarel,

his sons and relatives,     12

19the twelfth to Hashabiah,

his sons and relatives,     12

20the thirteenth to Shubael,

his sons and relatives,     12

21the fourteenth to Mattithiah,

his sons and relatives,     12

22the fifteenth to Jerimoth,

his sons and relatives,     12

23the sixteenth to Hananiah,

his sons and relatives,     12

24the seventeenth to Joshbekashah,

his sons and relatives,     12

25the eighteenth to Hanani,

his sons and relatives,     12

26the nineteenth to Mallothi,

his sons and relatives,     12

27the twentieth to Eliathah,

his sons and relatives,     12

28the twenty-first to Hothir,

his sons and relatives,     12

29the twenty-second to Giddalti,

his sons and relatives,     12

30the twenty-third to Mahazioth,

his sons and relatives,     12

31the twenty-fourth to Romamti-Ezer,

his sons and relatives,     12

1–7 Another aspect of the organization of personnel in anticipation of a centralized temple in Jerusalem (cf. 23:2–32; 24:1–31) relates to the branch of the Levites responsible “for the music of the temple of the LORD” (v.6). Following the completion of the temple, music was one of the primary responsibilities of the Levites (cf. 23:2–32; 2Ch 5:7–13). As reflected here, numerous (288; v.7) Levitical ministers had responsibility in the realm of music and worship, which featured “joyful songs, accompanied by musical instruments: lyres, harps and cymbals” (15:16).

As reflected in the earlier treatment of the musical branch of the Levites (cf. 6:31–47), prominence is attributed to Heman the Kohathite (vv.4–5; cf. 6:33; 15:16–17), who is noted as the “king’s seer” (v.5). Heman was also blessed in conjunction with God’s promises to exalt him (v.5). The musical leadership of these Levites affected subsequent generations of Israelites (and Christians), as reflected in the sixteen Psalms attributed to these three Levitical leaders (Heman: Ps 88; Asaph: Pss 50, 73–83; and Jeduthun [v.3]: Pss 39, 62, 77; for more remarks on the musical aspects of Israelite worship, see comments on 2Ch 5:12–13).

Of particular interest in this summary is the fourfold reference to aspects of prophetic ministry associated with these Levitical musical families (e.g., “the ministry of prophesying” [v.1]; “prophesied under the king’s supervision” [v.2]; “prophesied, using the harp in thanking and praising the LORD” [v.3]; and “Heman the king’s seer” [v.5]). Similarly, note that the term “seer” applied to Heman here (v.5) is also used of Asaph (cf. 2Ch 29:30) and Jeduthun (cf. 2Ch 35:15; Heman and Asaph may be in view here as well).

While the oracle proclaimed through the Levite Jahaziel during the time of Jehoshaphat certainly shows that Levites may be used of God to receive and proclaim prophetic utterances (see 2Ch 20:14–17), the context here of Levites appointed to musical service at the Jerusalem temple suggests that the acts of “prophecy” discharged by these musical Levites relates to their role in the proclamation of God’s truth through music rather than ecstatic utterances (cf. Japhet, 440–41). In line with this view, note that Moses’ blessing of the Israelite tribes states that a responsibility of the tribe of Levi was teaching God’s precepts and law (cf. Dt 33:10). As such, the singing of songs that proclaimed God’s truth and exhorted God’s people to obedience (cf. the theological content of the Psalms attributed to Heman, Asaph, and Jeduthun) functions in parallel to prophetic ministry.

8–31 As with their priestly brothers (cf. 24:5–18, 31) and their Levitical brothers (cf. 24:20–31), these Levitical musicians have their divisions determined by lot without partiality to age or stature (v.8; cf. Pr 16:33). The Levitical musicians appointed to musical ministry at the temple are organized into twenty-four divisions in analogy to the twenty-four divisions of Levitical-Aaronic priests appointed to minister at the Jerusalem temple (cf. 1Ch 24:1–19). This suggests that these Levitical musicians ministered in tandem with the twenty-four divisions of priests in the context of temple worship, feasts, and morning and evening sacrifice together with others who led in expressions of praise and thanksgiving (cf. 1Ch 23:30–31; note the superscriptions to Pss 92; 100; cf. Isa 30:29; Selman, 236; Hill, 310). When these roles are understood together, it is clear that David envisioned the temple as home to a vibrant tapestry of praise and worship, reflecting the splendor of God’s goodness and holiness.

NOTE

1 The phrase translated “commanders of the army” (, weśārê haṣṣābāʾ) may actually be a reference to the “leaders of the host” of Levites (i.e., Levitical officers/leaders), rather than implying the involvement of David’s military leaders in determining assignments for the Levitical corps of musicians. In support of this view, the term translated “army” (, ṣābāʾ; GK 7372) is used elsewhere for the service of the Levites (cf. the translation “to serve” at Nu 4:1–3 and “service” at 8:24–25 [NIV]). As such the reference indicates the involvement of the Levitical family leaders in David’s organization (cf. the expression “under the supervision of their fathers,” v.6) by analogy to the involvement of the priestly leadership families in determining the priestly temple assignments (cf. 1Ch 24:5–6; cf. Japhet, 439–40).

f. Levitical Gatekeepers (1Ch 26:1–19)

1The divisions of the gatekeepers:

From the Korahites: Meshelemiah son of Kore, one of the sons of Asaph.

2Meshelemiah had sons:

Zechariah the firstborn,

Jediael the second,

Zebadiah the third,

Jathniel the fourth,

3Elam the fifth,

Jehohanan the sixth

and Eliehoenai the seventh.

4Obed-Edom also had sons:

Shemaiah the firstborn,

Jehozabad the second,

Joah the third,

Sacar the fourth,

Nethanel the fifth,

5Ammiel the sixth,

Issachar the seventh

and Peullethai the eighth.

(For God had blessed Obed-Edom.)

6His son Shemaiah also had sons, who were leaders in their father’s family because they were very capable men. 7The sons of Shemaiah: Othni, Rephael, Obed and Elzabad; his relatives Elihu and Semakiah were also able men. 8All these were descendants of Obed-Edom; they and their sons and their relatives were capable men with the strength to do the work—descendants of Obed-Edom, 62 in all.

9Meshelemiah had sons and relatives, who were able men—18 in all.

10Hosah the Merarite had sons: Shimri the first (although he was not the firstborn, his father had appointed him the first), 11Hilkiah the second, Tabaliah the third and Zechariah the fourth. The sons and relatives of Hosah were 13 in all.

12These divisions of the gatekeepers, through their chief men, had duties for ministering in the temple of the LORD, just as their relatives had. 13Lots were cast for each gate, according to their families, young and old alike.

14The lot for the East Gate fell to Shelemiah. Then lots were cast for his son Zechariah, a wise counselor, and the lot for the North Gate fell to him. 15The lot for the South Gate fell to Obed-Edom, and the lot for the storehouse fell to his sons. 16The lots for the West Gate and the Shalleketh Gate on the upper road fell to Shuppim and Hosah.

Guard was alongside of guard: 17There were six Levites a day on the east, four a day on the north, four a day on the south and two at a time at the storehouse. 18As for the court to the west, there were four at the road and two at the court itself.

19These were the divisions of the gatekeepers who were descendants of Korah and Merari.

COMMENTARY

1–11 Another aspect of the organization of personnel in anticipation of a centralized temple in Jerusalem (cf. 23:2–32; 24:1–31; 25:1–6) is the matter of ensuring the protection of the “sacred space” of the temple complex through the service of Levitical gatekeepers (doorkeepers). The repeated stress of protecting and guarding Yahweh’s holy space in the Chronicler’s earlier treatment of gatekeepers (cf. 9:17–28) reflects the importance of guarding and watching over all that pertains to God (see J. W. Wright, “Guarding the Gates: 1 Chronicles 26:1–19 and the Role of Gatekeepers in Chronicles,” JSOT 48 [1990]: 69–81).

In addition to protecting each of the compass-point entrances to the temple complex (cf. vv.13–18; especially the eastern entrance, which faced the main temple entrance and received added protection; cf. v.17), gatekeepers worked with the priests to ensure the sanctity of sacred space and sacred objects (cf. 15:18, 23–24). In light of the critical importance of protecting holy space and holy things, the Chronicler earlier described the task of the gatekeepers as a “position of trust” (cf. 9:22). Similarly, here he describes the gatekeepers as being “very capable men” (v.6), “able men” (vv.7, 9), “capable men with the strength to do the work” (v.8), and in the case of one of the east gate guards a “wise counselor” (v.14). On the topic of sacred space, see comments on 2 Chronicles 2:1.

12–19 As with the priests (cf. 24:5–18, 31) and other Levites (cf. 24:20–31; 25:8–31), these Levitical gatekeepers had their particular service determined by lot (vv.12–18; cf. Pr 16:33). As noted above, the eastern gate received additional protection as it faced the main entrance to the temple (v.17).

g. Levitical Treasurers (1Ch 26:20–28)

20Their fellow Levites were in charge of the treasuries of the house of God and the treasuries for the dedicated things.

21The descendants of Ladan, who were Gershonites through Ladan and who were heads of families belonging to Ladan the Gershonite, were Jehieli, 22the sons of Jehieli, Zetham and his brother Joel. They were in charge of the treasuries of the temple of the LORD.

23From the Amramites, the Izharites, the Hebronites and the Uzzielites:

24Shubael, a descendant of Gershom son of Moses, was the officer in charge of the treasuries. 25His relatives through Eliezer: Rehabiah his son, Jeshaiah his son, Joram his son, Zicri his son and Shelomith his son. 26Shelomith and his relatives were in charge of all the treasuries for the things dedicated by King David, by the heads of families who were the commanders of thousands and commanders of hundreds, and by the other army commanders. 27Some of the plunder taken in battle they dedicated for the repair of the temple of the LORD. 28And everything dedicated by Samuel the seer and by Saul son of Kish, Abner son of Ner and Joab son of Zeruiah, and all the other dedicated things were in the care of Shelomith and his relatives.

COMMENTARY

20–28 This section of the Levitical personnel who will serve at the Jerusalem temple focuses on stewards of temple treasures and other items dedicated to Yahweh (v.20). While the specifics of the main temple treasures are not given, the Chronicler provides additional details concerning the “dedicated things.” These separately kept treasures are connected with five individuals (Samuel, Saul, David, Abner, and Joab) and three groups of military leaders. Given the number of military leaders included in this list, most of these dedicated items originated from plunder following military victories (cf. v.27). A portion of these dedicated things will provide for the repair and maintenance of the temple complex (v.27), which suggests another aspect of David’s preparation.

h. Levites Serving away from the Temple (1Ch 26:29–32)

29From the Izharites: Kenaniah and his sons were assigned duties away from the temple, as officials and judges over Israel.

30From the Hebronites: Hashabiah and his relatives—seventeen hundred able men—were responsible in Israel west of the Jordan for all the work of the LORD and for the king’s service. 31As for the Hebronites, Jeriah was their chief according to the genealogical records of their families. In the fortieth year of David’s reign a search was made in the records, and capable men among the Hebronites were found at Jazer in Gilead. 32Jeriah had twenty-seven hundred relatives, who were able men and heads of families, and King David put them in charge of the Reubenites, the Gadites and the half-tribe of Manasseh for every matter pertaining to God and for the affairs of the king.

COMMENTARY

29–32 This final section of Levitical assignments focuses on those serving “away from the temple” (v.29) in the realm of civil service (“officials and judges”). The Chronicler notes that these individuals are engaged in civil service in various tribal territories (“west of the Jordan,” v.30; “Reubenites, the Gadites, and the half-tribe of Manasseh” [in Transjordan], v.32). Twice the Chronicler notes that these “capable” (v.31) Levites are entrusted with a two-pronged service: spiritual service (“all the work of the LORD,” v.30; cf. “every matter pertaining to God,” v.32) and royal service (“the king’s service, v.30; cf. “the affairs of the king,” v.32). Given their mandate as officials and judges, presumably they have the responsibility to settle and enforce matters in the religious realm (e.g., Torah law) and the civil realm (perhaps in conjunction with civil obligations toward the royal infrastructure; recall 1Sa 8:11–17).