13. BIBLICAL EPIC: 1 Chronicles Notes

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1 Chron 1-9: 1 Adam, Seth, Noah, Shem, Eber, Abraham; Abraham's sons were Isaac and Ishmael; Isaac's sons were Esau and Israel. Kings ruled in Edom. 2 's line led to Obed, Jesse and . Caleb was son of ; Jerahmeel was of Hezron. Caleb's line were the Kenites. 3 David had 6 sons at Hebron, 4 by Bathshua and 9 others. Solomon's line led to Jeconiah, and then to Elioenai. 4 Reaiah's sons were the Zorathites; God blessed Jabez; Shelah's sons worked for the king. Simeon's line went to Gedor to seek pasture. 5 Reuben lost his birthright; his sons lived in Gilead. The sons of Gad and Manasseh lived in Bashan until the captivity. 6 Levi's sons were Gershon, Kohath and Merari. The musicians were Heman and Asaph. 's sons made offerings and were given cities. 7 Issachar's sons were 87,000. Benjamin's sons were Bela, Beker and Jediael. Ephraim's line led to Joshua. Asher's sons were 26,000. 8 Benjamin fathered Bela, Ashbel, Aharah, Nohah and Rapha; Ner's line was Kish, Saul, ; Ulam’s sons were mighty men. 9 Jerusalem was resettled by Judah, Benjamin, Ephraim and Manasseh; there were priests and Levite gatekeepers. Kish fathered Saul. While anonymous, Jewish tradition assigns 1-2 Chronicles to Ezra in the 5th century BC. It was written after a remnant of Israel had returned from exile in Babylon. Although they had hoped to enter a time of blessing in anticipation of the Messiah, they were quickly disappointed. Chronicles was written to encourage them and to assure them that God’s purposes will never fail. It covers the whole history of Israel, focusing on the time from David’s reign to the return from exile. 1 Chronicles moves from Adam to David, largely covering the same ground as 1-2 Samuel. 2 Chronicles begins with Solomon and covers the same historical period as 1-2 Kings, though focusing exclusively on the southern kingdom of Judah. The central theme of Chronicles is the significance of the Davidic covenant as the enduring basis of Israel’s life and hope, seen in both the monarchy and temple worship. The fulfillment of this hope comes when Jesus, the Son of David, establishes His eternal reign, having fulfilled all that the temple worship pointed toward. We could summarize the book in this way: “Restore the people, raise up the king and renew the temple; then God will pour out His blessings.” • 1:1-9:44. A Genealogical Presentation of the Tribes of Israel. The genealogies of chapters 1-9 are intended to show the Chronicler’s own generation, now existing as a small province in the Persian Empire, that they are still God’s people Israel and retain their central place in God’s purposes for humanity. The identity and legitimacy of this people are traced in a line beginning with Adam (1:1) and extending through the tribes of Israel (chs. 2-8) down to the community of Judean exiles restored from captivity in Babylon (9:2-34). This community is depicted not as the sum total of the people but as the representative nucleus or focus to which “all Israel” may join in God’s work of restoration. The tribal genealogies have been carefully structured to show how the Chronicler conceived of Israel:  From Adam to the Sons of Israel (1:1-2:2). This first genealogy largely summarizes the genealogies of the book of Genesis, from Adam, the first human (and first king), to the descendants of Esau. In between, the Chronicler provides snippets of ethnic and historical information that work to ultimately place Jacob/Israel in the midst of the nations. The line of descent culminates in the sons of Israel, the subject of the following genealogies.  Judah (2:3-4:23). The Chronicler treats the first and most extensively. This literary and theological preeminence of Judah relates to the Chronicler’s attention to the Davidic monarchy that shapes his presentation of Israel’s past history and future hope. The genealogy is shaped as an inclusio with David at the center.  Simeon (4:24–43). The is considered next because its allotted territory lay within Judah’s borders. Over the course of time, Simeon was subsumed into Judah and ceased to be a distinct tribal entity.  The Transjordanian Tribes (5:1-26). The Chronicler now turns his attention to the Transjordan tribes of Reuben, Gad, and (half of) Manasseh. Though by this time they had largely lost their own identities as a consequence of the Assyrian invasions, they are still included as part of the author’s conception of “all Israel” (9:1).  Levi (6:1-81). The length of Levi’s genealogy is second only to Judah’s and stands at the center of the section. God chose the tribe of Levi to mediate matters of sacrifice and worship and to teach His ways to His people.  The Northern Tribes (7:1–40). Here the Chronicler provides genealogical snippets of the tribes that would become part of the northern kingdom. Even though their lands were lost, they remain a part of “all Israel.”  Benjamin (8:1–40). Though some of Benjamin has already been considered (7:6-12), the Chronicler’s treatment of Benjamin concludes with the family line that culminated in and proceeded from Saul (vv. 33-39).  The Resettlement of Jerusalem (9:1-34). The extension of the genealogy beyond the time of the exile shows that God’s promises are still in effect. Mention of key tribal units from both sides of the long-divided Israelite kingdom reinforces the message of unity and covenantal hope. Thus, while the survey reviews the past, it also works to produce hope in God at the present because of the covenantal possibilities for the future.  The Genealogy of Saul (9:35-44). The genealogy of Saul is repeated to set up the account of his reign (ch. 10). 1 Chron 10: The Philistines fought Israel and Saul fell on his sword. The fled. Saul died for his unfaithfulness against the LORD. • 10:1-14. The Death of Saul and His Sons. The material in this section is taken mainly from 1 Sam 31:1-13. Saul’s reign is significant for the Chronicler only as a failure. It ends in disaster for Israel at the hands of the Philistines (v. 7), against whom Saul had originally been raised up as a military savior (1 Sam 9:16). Saul’s death, together with three of his sons, also marks the end of his royal house (v. 6): none of his descendants recorded in 8:33-40 will rule in his place over Israel. Saul’s humiliation after his death in the temple of Dagon contrasts with the triumph of the ark over Dagon in 1 Sam 5:1-4. While at one level, Saul killed himself (contradicting the claim of the Amalekite in 2 Sam 1:6-10), at the theological level, “the LORD put him to death” (v. 14) for his “breach of faith” (v. 13). Saul’s reign shows the high cost of covenantal unfaithfulness, described as not keeping the word of the LORD (v. 13). The main point of this chapter comes at the very end when the LORD “turned the kingdom over to David.” 1 Chron 11: The elders anointed David king. David's mighty men included the three who brought him water from Bethlehem. Abishai led the thirty. • 11:1-3. David Anointed King. After quickly dismissing the reign of Saul, the Chronicler begins his extended coverage of the reign of David (11:1-29:30), usually dated from 1010 to 970 BC. The account begins with David’s inauguration by “all Israel” (v. 1), bypassing the war with Ishbosheth and David’s seven-year reign in Hebron as king of Judah (2 Sam 2-4). The imagery of David as “shepherd” (v. 2) over Israel reflects the king’s role of protecting the flock (God’s people) and leading them in righteousness (Deut 17:14-20; cf. Ezek 34; John 10:1-18). • 11:4-9. David Takes Jerusalem. The conquest of Jerusalem (the last Canaanite stronghold) by “David and all Israel” (v. 4) is presented as the first act of his reign, providing him with a capital and stronghold, and the tribes with a focus of national unity. Jerusalem was geographically central to the 12 tribes as well as politically neutral. These factors minimized potential tribal jealousies, promoted national unity, and demonstrated God’s blessing upon David. With an eye to his own postexilic community, the Chronicler presents Jerusalem as the possession not just of Judah, but of “all Israel,” from the beginning. The Chronicler also emphasizes the theological reality that David’s military and political successes were an outworking of God’s blessing upon His chosen king (v. 9). • 11:10-47. David’s Mighty Men. This material is also found in 2 Sam 23:8-39, with additional material in vv. 41b-47. These details of David’s mighty men illustrate the kind of support David received both at the beginning and at later periods of his reign. Such support is not simply of human origin but is divinely ordained (v. 10). The account emphasizes that the faith of God’s people should rest in their powerful God, not in powerful men. The account covers both individual exploits and victories of larger armies. It covers several decades, from the time that David was fleeing Saul until the end of David’s forty-year reign. Not everyone on this list was around all that time (ex., Asahel and Uriah). For this reason the list of “the Thirty” (v. 11) actually includes more than thirty people (the list here contains 45). It is best to think of “the Thirty” as an elite company of warriors, the number of which was not fixed at thirty. For example, a modern baseball team is called “nine,” but the roster consists of twenty-five people, and that number would be higher still if it listed all who had been on the team over a forty-year period. 1 Chron 12: Benjaminites and Gadites went over to David at Ziklag. David made them officers. People kept coming until there was a great army. • 12:1-40. David’s First Supporters. Chapters 11 and 12 are organized as an inclusio (literary “bookends”), beginning and ending with David’s anointing as king at Hebron (11:1-3; 12:38-40) and incorporating material illustrating this theme from different periods of David’s rise to power and his actual rule. This chapter provides a literary flashback to David’s early days hiding from Saul in the desert, and highlights the theme of growing support for David from every tribe of Israel. Although Saul is still king at this point, people were coming to David on their own, knowing that he would supersede the house of Saul. Even the unexpected loyalty of Saul’s relatives underscores the theme of tribal unity. In addition to those from Benjamin, Gad, and Judah, men from the northern tribe of Manasseh aligned themselves with David while he was at Ziklag (vv. 19-21). The Chronicler reminds his postexilic audience that David was nearly part of the Philistine coalition that led to the death of Saul and his sons (1 Sam 29). The decision by the Philistine leaders providentially prevented David from being implicated in the death of the reigning king. Verses 23- 37 list military contingents from every tribe that defected to David in Hebron, corresponding to the elders of every tribe, who anointed him. As seen throughout chapters 11-12, the Chronicler presents a vivid picture of tribal unity and dedication toward God’s chosen king. The community was unified in affirming God’s choice of David as king. 1 Chron 13: David said, "Let us bring the Ark back." As they carried the ark Uzzah steadied it and was struck down. David took it to Obed-edom. • 13:1-4. The Ark Brought from Kiriath-Jearim. The signified the Mosaic covenant and was the symbol and location of God’s presence on earth. But it had been neglected throughout Saul’s reign, being laid up in the village of Kiriath-jearim (13:3, 5). The Ark had been there for the 20 years following its seven-month exile in Philistine territory in the time of Samuel and (1 Sam 4-6). David’s concern for the Ark is a sign of his commitment to God and his faithful regard for Israel’s religious foundation from the time of Moses. David’s consultation of the leaders and the assembly of Israel shows a concern with national unity and popular participation in issues touching the nation’s life. The decision to retrieve the Ark is jointly taken, rather than being purely David’s concern. • 13:5-14. Uzzah and the Ark. As with the decision to retrieve the Ark, the mission itself involves all Israel (vv. 5-6), and not simply David’s soldiers (cf. 2 Sam 6:1). Despite their zeal, David and his companions on this occasion fail to respect the sanctity of the Ark. First, they disobeyed God’s law by transporting it by cart (v. 7), just as the Philistines had done (1 Sam 6), rather than by the Levites bearing it on poles (Exod 25:12-15). Second, by touching the Ark (which was strictly forbidden in Num 4:15), they transgressed against God’s awesome holiness. Lest there be any doubt about it, the Chronicler insists that it was the LORD who struck Uzzah dead. While Uzzah’s action seems well- intentioned, it was nonetheless an act of spiritual profanity that violated God’s holy space. Uzzah’s mistake was in thinking that his hands were less defiled than the ground. 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” (Lev 10:1). In both of these situations, the individuals did what was right in their own eyes rather than what was right in God’s eyes. The outburst of divine punishment against Uzzah both angers and frightens David, causing him to temporarily abandon the mission that had begun in such high spirits (v. 8). David and Israel must learn that God’s holiness is a dangerous thing and should not be treated lightly. While David pondered what to do, the Ark of God was parked at the home of Obed-edom. His family, just as that of Abinadab in Kiriath-jearim, enjoyed special blessings from the LORD because they were hosting the Ark. God’s blessing on Obed-edom’s household is recalled in 26:4-5, where Obed-edom is ranked among the Levitical gatekeepers (cf. 15:18, 24). 1 Chron 14: David had more children. The Philistines attacked; David inquired of God and when he heard marching in the trees he defeated them. • 14:1-17. God’s Blessing on David. This section begins and ends with statements reflecting God’s blessings on David both in Israel and in the surrounding nations (vv. 2, 17). In between (and not necessarily in chronological order), the Chronicler details several specific ways this blessing was manifest. He makes clear that these blessings accrued to David because he gave priority to seeking God, and that his reign was the antithesis of Saul’s. The blessings that come to David include: (1) A palace (v. 1). David accepted Phoenician assistance to build his palace. The Phoenicians were noted for supplying building materials and having the technical expertise to construct buildings and fabricate artistic objects with wood, metal, fabric, and stone. (2) A growing family (vv. 3-7). The Chronicler lists further wives whom David acquired after his capital was moved to Jerusalem. First Chronicles does not recount his adulterous affair with Bathsheba, and Bathsheba is not invoked by name here, though she had been mentioned earlier (3:5), and her children are included in this list. David’s family flourishes, in contrast to Saul’s (10:6). (3) Military success (vv. 8-16). These two instances of David’s success against the Philistines highlight that David sought God, which sharply contrasts with Saul, who either did not inquire of God (10:13-14) or sought insight from ungodly sources (1 Sam 28:7-25). (4) The acclaim and fear of the surrounding nations (v. 17). At this time Mesopotamia and Egypt were suffering from internal struggles. The Phoenicians were more interested in growth by trade than by military might. The Philistines had been put in their place; even though they were not eliminated, they were in no position to reestablish their military strength. David’s kingdom was the strongest empire of the day. In the Chronicler’s summarizing comment, another implicit contrast is made between David and Saul: victory leading to security for Israel and fame for David, as opposed to defeat leading to occupation of Israel’s land by foreigners and ignominy for Saul (10:7, 13-14). Each of these four blessings will serve as typical blessings on righteous kings in the subsequent narrative. A subsidiary theme of this chapter is the consolidation of David’s power in and around Jerusalem. 1 Chron 15: David told the Levites to carry the ark. Heman, Asaph and Ethan were the musicians. The ark was brought into the city of David. • 15:1-29. The Ark Brought to Jerusalem. David’s second attempt (three months later) to bring the Ark to Jerusalem is successful because, as well as preparing a suitable place to receive the holy object, this time he instructs and organizes the Levites and priests in the right way of transporting it. The relatively brief account of the second mission in 2 Sam 6:12-19 has been expanded here to show it as the climax of a carefully planned religious procession. Into the account of these preparations the Chronicler has inserted lists of the Levites involved and descriptions of their musical duties (vv. 4-10, 16-24). David emerges as the decisive figure in determining the new role of the Levites as the leaders of music and worship, once the Ark has come to its permanent rest in Jerusalem and would no longer be borne about by them. Just as Moses set out the duties of the Levites for the wilderness days, so David does the same for the more settled period of his kingdom. At the same time, he is very solicitous about the Law of Moses as the foundation for his own innovations in worship (vv. 2, 13, 15). The return of the ark tangibly marked the return of God’s presence and favor. When Michal, David’s first wife, saw the king dancing before the Ark in public (v. 25), she despised him in her heart. This moment finalized their estrangement. 1 Chron 16: They made offerings and David appointed singers. "Give thanks to the LORD; He is greatly to be praised!" Asaph ministered each day. • 16:1-7. The Ark Placed in a Tent. This chapter greatly expands the brief account in 2 Sam 6:17-20 of the Ark’s arrival in Jerusalem and the festivities that followed, including details of David’s provisions for worship (vv. 4-7, 37-42) and a psalm of praise (vv. 8-36). Just as Moses “blessed the people” after their completion of the , so too does David upon fulfillment of this task. Solomon will do likewise at the dedication of the temple. The site of the Ark was not the main place for worship, which continued to be the tabernacle in Gibeon. As a symbol of the presence of God in their midst, David appointed permanent musicians to offer praise to the LORD before the Ark. This group included Asaph on the cymbals, a string ensemble featuring Obed-edom, and the trumpeting priests Benaiah and Jahaziel. David then instructs Asaph to lead in thanksgiving songs, and he composed a psalm for the occasion. • 16:8-36. David’s Song of Thanks. The song of thanks has three parts that were later incorporated into the book of Psalms. Verses 8-22 constitute Psa 105:1-15; vv. 23-33 are Psa 96:1-13; and vv. 34-36 are Psa 106:1, 47-48. The entire psalm as presented here comprises four segments exhorting the people to praise God, interspersed with three segments describing God’s faithfulness, glory, and creatorship. It can be seen as expressing the thoughts of praise and gratitude evoked by the successful transfer of the Ark to Jerusalem, while also addressing some lively concerns of the Chronicler’s own postexilic community. The repeated instruction to Israel to remember God’s miracles in the past, and his promises of the land and protection to Abraham and Israel (16:18-22), would resonate with the small and vulnerable postexilic community, whose hold on the land could seem tenuous and under threat. The song ends with a petition for deliverance and salvation from among the nations, thus expressing the longing for a greater restoration and consolidation of a scattered people to be gathered in worship before God. • 16:37-43. Worship Before the Ark. The Chronicler once more focuses on the service at the Ark in Jerusalem and the service at the tabernacle in Gibeon. The ambiguity caused by having two sacred sites shows that a temple that unified worship was badly needed. Solomon will later move the tabernacle into the temple (2 Chron 5:5). 1 Chron 17: The LORD said to Nathan, "Tell David: I will establish your house; your son will build my house." David prayed, "Who am I, O LORD?" • 17:1-15. The LORD’s Covenant with David. As this chapter opens, both David and the prophet Nathan were committed to the idea of building a temple. David felt that he was shortchanging the Ark of the Covenant by housing it in a tent. Nathan, who knew David’s motives were pure, had no reason at this point to think that David should not proceed with his plans to build a temple. But God overrules the plan noting that He had never instructed David to do so. While a temple does feature in God’s plans for Israel, it is not given to David to build it. Indeed, God had promised Moses a central place of worship, which would become the exclusive place for sacrifices (Deut 12:5-7). But the initiative for this project will lie with God. While David would not be allowed to build a house for God to dwell in, God would give the king a far greater promise. This promise is often referred to as the “Davidic Covenant.” The LORD declared that He would build David’s “house”— a dynasty, a succession of kings that would last many generations (vv. 10-12). One of his sons would become the next king and would be the one to build the temple, and he would also continue the lineage of David for all eternity. The twofold manifestation of this covenant will be the Davidic dynasty and Solomon’s temple, and henceforth the Chronicler will show that Israel’s identity as God’s people will be expressed through these two institutions. In the short term, this promise is fulfilled in David’s son Solomon, who will succeed David as king and build the temple. In his temple dedication prayer, Solomon repeatedly refers to the LORD fulfilling His word to David (1 Kings 8:12-61, especially 8:15, 20, 24; cf. 2 Chron 6:4-10 with 1 Chron 17:7-14). But in the long term, this promise to David is the seedbed of the OT’s messianic hope, which the NT will show is fulfilled in Jesus as the descendant of David (Rom 1:3). Jesus is the “son of David” whose “ shall be established forever” (v. 14). He is the One who will build a far greater temple, a temple made up of the people of God in whom the Spirit of God will dwell (i.e., the church). Hebrews 1:5 applies the words “I will be to him a father, and he shall be to me a son” (v. 13) to Christ, because as Messiah He inherits the role of David as representative of God’s people (His “son,” Exod 4:22–23; cf. Psa 89:26-27). One notable difference in the account here with the one in Samuel is that the Chronicler omits the words “When he commits iniquity, I will discipline him with the rod of men” (2 Sam 7:14b). This warning highlights a conditional aspect of this promise seen in the lives of the kings between David and Jesus, all of whom will sin and fall short of the glory of God. But the Chronicler highlights the unconditional aspect of the promise, pointing us to Jesus, the One who committed no sin, and thus is qualified to be God’s eternal King. • 17:16-27. David’s Prayer. David accepted God’s promise with awe and humility and thanksgiving, as expressed in this prayer. David understood the promise that his son would build the temple, even if he himself was not allowed to, as a positive affirmation from God. In the fashion of biblical praise (16:8-36), David praised the LORD by referring to what He had done. David’s humility and awe tie directly to God’s uniqueness (v. 20; “There is none like You”) and His choice of Israel to be His redeemed people (v. 21; “Who is like Your people”). The chapter ends with David’s affirmation that God’s blessing is irrevocable. The enduring character of the Davidic covenant in the Chronicler’s own (kingless) day should inspire confidence and hope in the promises to which it testifies. 1 Chron 18: David defeated the Philistines, the Moabites, King Hadadezer, the Arameans and the Edomites. He reigned over Israel with justice. • 18:1-13. David Defeats His Enemies. First Chronicles 18-20 deals with David’s wars and the extension of his power over the surrounding nations. The Chronicler has drawn very selectively from 2 Sam 8-21, passing over a mass of material relating to David’s personal life, most notably the Bathsheba affair (2 Sam 11:2-12:25) and the troubles that engulfed his family and throne (2 Sam 13-20). The writer has omitted this material not in order to “whitewash” David’s reputation (since other matters that reflect positively on him, e.g., his kindness to Mephibosheth, 2 Sam 9, are also passed over), but to show how God’s promises to David (esp. 1 Chron 17:8-10b) are being fulfilled and how David as a warrior and king contributed to the preparations for building the temple. The divine promise “I will subdue all your enemies” (1 Chron. 17:10 is expressly recalled in v. 1), and the victories are ascribed to the LORD (vv. 6, 13). David’s victories brought security to Israel and extended its boundaries, or at least its zones of influence, to their farthest point in history. These victories include: the Ammonites (v. 11) and the Moabites (vv. 2, 11) in the east, the Philistines in the west (vv. 1, 11), Edom in the south (vv. 11-13), and the Arameans/Syrians in the north (vv. 3- 10). In this way, David fulfilled the promise God had given to Abraham that his descendants would eventually occupy the land all the way from the Euphrates River to the Brook of Egypt (Gen 15:8). David dedicated the gifts he received and the spoils of war to the LORD, that is, for the provisioning and upkeep of the temple (highlighted in v. 8b). • 18:14-17. David’s Administration. A glorious summary of David’s reign is depicted in v. 14. David looked after his people by making sure that justice and righteousness prevailed for everyone. No greater compliment can be paid to any ruler. A quick overview of the most important people surrounding David starts with Joab, still his commander in chief. Jehoshaphat, the court historian, and Shavsha, the court secretary, kept records of what happened in the palace. There were still two high priests, and (who replaced his father ), because there were still two main places of worship. The Cherethites and the Pelethites, who reported to Benaiah, apparently were Philistine groups who were loyal to David and who may have been his bodyguards. 1 Chron 19: The King of Ammon humiliated David's servants and hired the Arameans for war. Joab defeated them and David defeated King Hadadezer. • 19:1-19. War with the Ammonites. The Ammonites had troubled Israel in Saul’s day (1 Sam 11:1-11). The Bible does not disclose the details of the occasion when Nahash had treated David kindly, but when Nahash died, David sent a delegation to the new king Hanun to express his condolences. Hanun’s advisers persuaded him that David’s ambassadors were spies looking for a way to conquer the Ammonites. Hanun gave the order that David’s delegates should be humiliated and sent home. Later realizing his error and fearing reprisal, Hanun hired mercenaries from around Damascus to prepare for war. Joab, whose words in v. 13 show (at least in this battle) a proper perspective of the LORD’s sovereignty, along with his brother Abhishai defeated the combined forces of the Ammonites and Syrians. When the Syrians try to regroup, David leads a surprise offensive and defeats them decisively. 1 Chron 20: Joab besieged Rabbah and David took the plunder. War broke out with the Philistines and David and his men killed the giants. • 20:1-3. The Capture of Rabbah. Joab had been sent against Rabbah (modern-day Amman) by King David while David himself stayed in Jerusalem (2 Sam 12:1). The siege probably lasted about two years, and during this time, David became involved with Bathsheba, the wife of Uriah. True to form, the Chronicler skips this detail. Joab summoned David when the city was ready to fall, and the crown of the defeated monarch was placed on David’s head. • 20:4-8. Philistine Giants Killed. Three incidents from David’s war against the Philistines in Gezer and Gath bring this unit back to where it began (1 Chron 18:1). These summaries underscore David’s dominance over the formidable champions of the Philistine city-states. Each champion was associated with the Rephaites, noted for their massive physical size. Goliath was over 9 feet tall, while the bed of Og (Deut 3:11) was about 14 feet long and 6 feet wide. While these short vignettes do not specifically mention God, these victories reflect the Chronicler’s earlier note that the LORD gave David victory wherever he went. To oppose David was to oppose God. The elimination of giants is also an important aspect of how David finally took possession of the entire Promised Land. Assuming the spies were giving an accurate report rather than an exaggerated report born of fear and faithlessness, giants were spotted in the Promised Land. This report initially deterred the Israelites from invading Canaan (Num 13:33-14:9). Those giants may have been Anakites, descended from the Nephilim who were destroyed in Noah’s flood (Grn 6: 4) but whose genes might have been carried recessively by Noah’s son Ham or his wife, among the eight survivors of the flood. About forty years after the aborted invasion of the promised land Caleb had the opportunity to demonstrate his faith in God by eliminating the Anakites who lived around his new hometown of Hebron (Judges 1:20). The defeat of these giants was a sign that the Land had finally been completely conquered. 1 Chron 21: Satan led David to count the Israelites. God sent a plague and a destroying . David bought Ornan's field and made offerings. • 21:1-17. David’s Census Brings Pestilence. The account of David’s sinful census is paralleled in 2 Sam 24:1-25, but here with several significant differences. Most notable is the mention of Satan (v. 1). Satan is not mentioned often in the OT, but when he does appear, he is the adversary of someone beloved by God (Job 1:6; 2:7; Zech 3:1-2). The parallel account in Samuel says that “the LORD … incited David” (2 Sam 24:1). While this at first may seem to be a perplexing difference, in biblical terms, though the actions of a supernatural adversary (Job 1-2) or a human adversary (1 Kings 11:14, 23) may be contrary to God’s revealed will, God still sovereignly directs them toward His intended ends. Satan would not have been able to cause trouble for David if God had not let him (2 Sam 24:1). Moreover, God will use Satan’s malice as a means of carrying out His will, which becomes clear by the end of the chapter. The census itself was not an infraction of God’s law (Num 1:2; 26:2). While David’s motivation for ordering this census is unspecified, a military-oriented census (v. 5) implies a level of trust in troops rather than God. David seems to have succumbed to the sin of pride. This could have included thinking that the men of Israel were his to enumerate, not God’s, and that he could take refuge in military strength rather than God’s sovereignty. In addition, David neglected to levy the poll tax for a census required by Exod 30:12, an act of disobedience that could bring a plague on the people. Joab’s response to the request confirms the sinfulness of David’s motives. As for the census results itself, various explanations have been offered to reconcile the numbers here with those in 2 Samuel. No one explanation has garnered universal support, but since the Chronicler is clearly drawing on the account in 2 Samuel, it seems insulting to think that he simply contradicts the numbers in Samuel. In the aftermath of the census, David realized his actions were “evil in the sight of God” (v. 7), and he repented. Despite David’s earnest repentance, divine judgment followed. Gad presented David with three options for punishment: (1) three years of famine, (2) three months of devastation by his enemies, or (3) three days of plague on the land. David chose the plague, reasoning that it most directly involved the hand of God and therefore had the most potential for mercy. The spread of the plague is attributed to an “” who is seen standing between heaven and earth over Jerusalem in a menacing posture with his sword drawn. The outworking of God’s judgment was especially difficult for David as he realized that the consequences of his sin spilled over on to his “sheep,” and so he offers himself as a substitute. • 21:18-30. David Builds an Altar. God directed David (via the prophet Gad) to build an altar at the place where the LORD had already in grace held back the (v. 15). The altar is God’s initiative and provision for atonement. David’s purchase of the threshing floor of Ornan (a variant for “Araunah” in 2 Sam 24:18) for the full price echoes Abraham’s purchase of the cave of Machpelah (Gen 23:9) and continues the Abraham-David typology. Because God chose it as the place of sacrifice and atonement for David’s sin, David’s decision regarding this location for the Jerusalem temple (22:1) followed God’s announced choice. The location of the temple connects with divine grace and forgiveness as well as substitutionary sacrifice and divine encounter, for the Chronicler will later identify the temple site as Mount Moriah (2 Chron 3:1), the place where Abraham offered up Isaac. Thus, he connects the temple with Abraham and David and underscores that the temple will be a place of propitiation, grace, divine presence, prayer, and forgiveness. The purpose of the narrative in this chapter is not only to recount and explain David’s purchase of the temple site, but especially to expound the meaning of the temple itself as the place of God’s mercy and forgiveness, where sin is atoned for and its deadly consequences removed. Significantly, it is David, the principal model of “seeking God” in this work, who exemplifies the need for forgiveness, as well as being the model penitent. Verses 28-30 are not found in 2 Samuel 24, and it explains why David did not go to Gibeon to offer a sacrifice and why he concluded that God had authorized the transfer of that sanctuary to the new site in Jerusalem. 1 Chron 22: David told Solomon: "The LORD has said that you will build His temple. I have provided materials." He ordered the leaders to help. • 22:1-19. David’s Preparations for the Temple. In v. 1, David declares that his temporary altar will become the location for the permanent altar (the temple). This decision naturally leads to the next major unit of the book (chapters 22-29), which describes David’s preparations for building the temple. Although David was prevented from taking part in the actual construction, he stands alongside Solomon in this chapter as the one who provided the materials, personnel, and conditions essential for the task. This chapter has the form of a private commissioning of Solomon, while chapters 28–29 include a public commissioning “in the sight of all Israel” (28:8). David’s private commission to his son is intended to prepare him in mind and heart for his demanding duty. David refers back to the dynastic promise (17:7-14), amplifying some of its statements. His disqualification by the LORD from temple building (v. 8) arises chiefly from the character of his reign, a time of warfare and subduing enemies (chapters 18–20), in contrast to Solomon’s reign, the promised time of “peace and quiet” (v. 9) for Israel. The wordplay on Solomon’s name (Hebrew Shelomoh) and “peace” (Hebrew shalom) underlines this point. The reigns of David and Solomon are presented as a complementary unit, both being essential for the fulfillment of the task: what David begins, Solomon completes. The presentation of events is also modeled in part on the transfer of leadership from Moses to Joshua (particularly in vv. 11-13, with the need to keep the law of Moses and to “be strong and courageous”). The chapter ends as David notes that the time was right for the leaders to help Solomon build a permanent temple. 1 Chron 23: David made Solomon king over Israel. He organized the Levites into the sons of Gershon, Kohath and Merari to serve in the temple. • 23:1-32. David Organizes the Levites. Chapters 23-27 detail David’s further preparations for Solomon’s rule, in the provision of religious, military, and political leadership. These chapters consist mainly of lists of temple personnel and royal officials, interspersed with narrative and descriptive notes. The primary interest lies in David’s organization of the Levites and the Aaronic priests for temple worship and administration. David’s reorganization of the Levites’ work was a necessary consequence of the construction of the temple and the central place it would have in the nation’s life. As assistants of the priests, the Levites have responsibility for the temple precincts and vessels, preparing food for the offerings, and the service of music and praise that accompanies the times of sacrifice. This chapter begins with David’s establishment of a co-regency with Solomon, his hand-picked successor to the throne. Such co-regencies would be utilized by subsequent kings of Israel and Judah in order to help maintain stability in the transfer of power. Such co-regencies are also an important factor in resolving dating challenges during the divided kingdom period. David first organizes the Levites according to their traditional clans: the Gershonites (vv. 7-11), the Kohathites (vv. 12-20), and the Merarites (vv. 21-23). The first part of this chapter is directed to those Levites thirty years old or older who would be ready to step into their roles as soon as the temple was built. Later on (v. 24) the minimum age is lowered to twenty years old. A total of thirty-eight thousand men were ready to get to work. With that many people, everyone would be able to lead a normal life at home for most of the year and be required to spend just a short time in Jerusalem pursuing temple duties. In recounting the many names in this chapter, the Chronicler was not obsessed with names for their own sake. Their significance lay in the fact that on the basis of this information, Levites during his own time would be reminded of where they fit in with the general program of service to the LORD’s temple. Throughout this chapter, David appears as the successor to Moses (who conducted a similar Levitical census in Num 4 for tabernacle service) in redefining the Levites’ duties for the new age of the temple. 1 Chron 24: The sons of Aaron were priests. David organized the sons of and by lot. The rest of the Levites also cast lots. • 24:1-19. David Organizes the Priests. David’s provision for the temple services also included organizing the priests into 24 divisions, based on Aaron’s two surviving sons, Eleazar and Ithamar (following the deaths of Nadab and Abhihu, Lev 10:1-2). Two men were serving as high priest during the time of David: Zadok who officiated at the tabernacle, and Ahimelech who was in charge of the Ark in Jerusalem. Both men had a legitimate claim to the priesthood, representing the lines of Eleazar and Ithamar, respectively, so both of their descendants were included in this list. While David appointed the , duties were allocated impartially by the drawing of lots. The casting of lots (v. 5) reflects divine involvement (Prov 16:33) in the selection of the priestly divisions. The lots were drawn alternately between the families of Eleazar and of Ithamar for the first 16 lots; then the remaining eight assignments to duty fell automatically to the families of Eleazar (since his descendants were double of Ithamar’s). A duty roster of 24 divisions provided for two weeks of service by each division, based on a lunar calendar of 48 weeks. These priestly divisions are rooted in the revelatory precedent established by Aaron (v. 19). • 24:20-31-19. David Organizes the Remaining Levites. The list of Levites in 23:6-23 is updated to include another generation in six of the Levitical families. Like the Aaronic priestly families, lots were cast without distinction for their duties and were divided into 24 groups, though it is not easy to identify exactly 24 names in this list. 1 Chron 25: The sons of Asaph, Heman and Jeduthun prophesied with music. 288 were trained in singing to the LORD. They cast lots for duties. • 25:1-31. David Organizes the Musicians. David was not only a man of war; he was also a man of music. His organization of the Levitical musicians (initiated in chapters 15-16) was to prepare them for leading worship in the temple. Their service accompanied the regular offerings of the priests, and like the priests, they were arranged into 24 divisions for their duties. The 24 divisions of 12 members each varied in age and contained both teachers and pupils (v. 8), and like the priests, were assigned their duties impartially by lot. These 288 musicians were the leaders, who had a total of four thousand men to draw on (23:5). The divisions were numbered among the three main family groups of Asaph, Jeduthun, and Heman. Verse 1 states that these men “prophesied” (v. 1) with musical instruments; that is, they proclaimed God’s truth through music. The singing of songs that proclaimed God’s truth and exhorted people to obedience functioned in parallel to prophetic ministry, as seen in the theological content of the Psalms. In some cases, their songs have become part of OT Scripture, for Asaph is named in the titles of Psalms 50 and 73-83, and Jeduthun in the titles of Psalms 39, 62, and 77. In addition, Heman here may be the same person as Heman the Ezrahite named in the title of Psalm 88 (cf. also 1 Chron 6:33). The verb “to prophesy” indicates that their songs were prompted or guided by the Spirit of God. This shows that “prophecy” is not always a direct announcement of God’s future plans; it indicates that the person is operating as God’s authorized spokesman, here providing the right way for God’s people to sing to Him. Through their ministry, the temple became home to a vibrant tapestry of praise and worship celebrating the splendor of God. In giving this account, the Chronicler was probably seeking to encourage a similar ministry among the Levitical singers of the , whose service, originally authorized by David, would also connect the community of their day with the preexilic Davidic kingdom. 1 Chron 26: The sons of Obed-edom, Meshelemiah and Hosah were gatekeepers. Ahijah, Zetham, Joel, Shubael and Shelomith oversaw the treasuries. • 26:1-19. Divisions of the Gatekeepers. The primary duty of the Levitical gatekeepers was to safeguard the sanctuary from trespass by unauthorized persons and from defilement by idolatrous practices (see 2 Chron 29:3-7). They were also responsible for the temple treasuries and the maintenance of the building and its equipment (see 1 Chron 9:22- 32). The Chronicler emphasizes that the service these gatekeepers performed was just as significant as the duties of those who led in worship (even those at “Parbar” in v. 18 [KJV]). Without dedicated gatekeepers, the ministry of the temple could not proceed. The gatekeepers played a vital role in aiding the high priest in opposing Athaliah (2 Chron 23:4-8, 19), and in the reforms by Hezekiah (2 Chron 31:14) and Josiah (2 Chron 34:9). The gatekeepers included the families of Meshelemiah (vv. 1-3, 9), Obed-edom (vv. 4-8), and Hosah (vv. 10-11). Obed-edom is probably to be identified with “Obed-edom the Gittite” who cared for the Ark of the Covenant for three months (13:13-14). He was a gatekeeper by profession, though he joined the musicians during the transport of the Ark to Jerusalem (15: 21). The inclusion within this company of one who was not an Israelite by birth suggests a certain fluidity in the early monarchy over who might count as a “Levite.” The postexilic period took a much stricter line over Levitical genealogy (see Ezra 2:61-63). As with the priests and musicians, the assignment of duties was by lot. Rather than dividing the gatekeepers into twenty-four shifts, their assignments were based on which gates they were assigned to guard. The east gate (v. 14) was the position of greatest responsibility, requiring six gatekeepers, because it would lead directly to the temple entrance. It was known as “the king’s gate” in postexilic times (9:18). • 26:20-32. Treasurers and Other Officials. This section of Levitical personnel focuses on stewards of temple “treasuries” (v. 20) and other “dedicated things” (v. 20). Even before there was any talk of building the temple, the leaders of Israel were dedicating treasures to the tabernacle. The accumulated items went all the way back to the prophet Samuel, King Saul, his commander in chief Abner, David’s general Joab, and David himself. Certain Kohathite families, the Ladanites and Amramites, had duties as treasurers (vv. 20-28). The two treasuries were located near the gates (see 9:26): one for the house of God (presumably to store the regular tithes and offerings), and another for the dedicated gifts, i.e., the spoils of war (see 18:11) and other special gifts. Two other groups of Levites, the Izharites and the Hebronites, were assigned to serve outside Jerusalem in the realm of civil service, as officers and judges among the Israelite tribes both west and east of the Jordan (vv. 29-32). The Hebronites were appointed for all the work of the LORD and for the service of the king. Possibly this signifies responsibilities for religious and civil taxation and administration. These arrangements were made in the last year of David’s rule (c. 970 BC; v. 31). 1 Chron 27: Divisions of 24,000 men were on duty month by month. There was a chief officer over each tribe. Joab was the commander of the army. • 27:1-15. Military Divisions. The Chronicler concludes this section on David’s provision of leadership for Solomon with details (derived from four lists) of the non-Levitical military and political officials serving the kingdom. The 12 military commanders are listed among David’s “mighty men” (11:11-47) and are included among the leaders of Israel who were directly involved in the temple preparations (28:1). The army depicted here is not David’s more permanent force, but a citizen militia of 12 divisions (each composed of 24,000 soldiers), each doing a month’s duty on rotation during times of peace. During times of war, obviously everyone would be mobilized. Since David reigned for forty years, this list is something of an abstraction, with different personnel probably in charge at various times. • 27:16-34. Leaders of the Tribes. Here begins a list of those who were in charge of each tribe. Their actual role in David’s administration is unknown, but was likely something like governors of the tribes. Gad and Asher are left out, perhaps because they were governed by the leaders of another tribe. The number of men on the list comes to twelve because each of the two halves of Manasseh is represented separately (vv. 20-21) and Levi has two representatives (v. 17). One person was in charge of the tribe of Levi at large, but the descendants of Aaron (the priests) were represented separately by Zadok. A potential army would have been much larger than the 288,000 mentioned here, but the Chronicler reminds us that no exact total is available because the census that David had ordered was contrary to God’s directions and was punished by the LORD. Verses 25-31 tell us about David’s cabinet, including a list of 12 administrators of the royal property (v. 31b). The “inner circle” of David’s cabinet counseled the king (vv. 32-34). David’s relationship with several of these advisors changed for the worse during the attempted coups of Absalom and Adonijah (Ahithophel: 2 Sam 16:20-23; Joab: 2 Sam 18:9-15; Abiathar: 1 Kings 1:7). David’s relationship with Hushai, the “king’s friend” (v. 33) deepened during the Absalom crisis (2 Sam 15:32-37; 16:16-19). 1 Chron 28: David assembled the leaders and said, "The LORD has chosen Solomon to build His house." He gave Solomon the plans for the temple. • 28:1-8. David’s Charge to Israel. Following his extensive preparations (chapters 22-27), David sought to prepare the hearts of the leaders of the community. David reiterated much of what he had earlier said to Solomon in private regarding his desire to build a temple and why God had not allowed it (22:6-10). David’s description of the temple as a “house of rest for the Ark of the Covenant” indicates that the temple will signify not only the land at rest (and thus a fitting project for the “man of rest”; 22:9), but also God’s own rest among His people. David knew he was king only because of God’s sovereign will (v. 4), and that same will had now chosen Solomon as his successor (v. 5). Having thus been called to be king, Solomon must demonstrate his divine calling by keeping God’s commands and law. In v. 8, David connects his exhortation to obedience with Israel’s continued possession of the Promised Land (Deut 8:1; Josh 23:6-13). With a faithful king on the throne and the people following him, they would remain in the Land in a state of peace and rest. However, the people as well as the king must keep all of God’s commands. Solomon will prove obedient in the task of temple building, but will fail to serve God with a whole heart throughout his reign. • 28:9-21. David’s Charge to Solomon. David now turns to Solomon and exhorts him to single-minded devotion to the LORD. The covenant that God had made with David about the continuation of his house on the throne did not overrule Solomon’s obligation to walk with the LORD. In a public display, David passes on to Solomon the temple plan (recorded in the previous six chapters) that he received as a revelation from God (v. 19), just as Moses received the plan (“pattern,” Exod 25:9, 40) for the tabernacle from God. On the one hand, this plan is all that David “had in mind” (v. 12; though some see God’s Spirit is in view here), but on the other hand, it was given to him “from the hand of the LORD” (v. 19). David’s portrayal of this process amounts to an insightful summary of divine inspiration. Solomon now had the plans, the materials were collected, the temple servants had been assigned their duties, and the people were ready and willing to help. Not only that, but God had chosen Solomon for this task and was with him and would not fail him. Therefore, David urged him again, “Be strong and courageous and do it” (v. 20). 1 Chron 29: The leaders gave offerings. David prayed, "Yours is the kingdom, O LORD. Of your own have we given you." David died at an old age. • 29:1-9. Gifts for Building God’s Temple. David declared that the temple was for God and thus should have the finest of materials and craftsmanship so that it aptly reflected the beauty of God’s holiness. Because of Solomon’s youth and inexperience, he exhorts all of the assembly to support Solomon in his task by contributing to the temple fund, just as he has himself given generously from his own personal property. The temple is designated a “palace” (v. 1), indicating that it is God’s kingly residence among His people. The people’s response calls to mind the gifts made by the Israelites for the tabernacle in Moses’ day (Exod 35:20-29). The writer stresses their wholehearted and joyful devotion to the task. The “daric” (v. 7) was a Persian coin first minted under Darius I (522-486 BC). The Chronicler uses this contemporary loanword to convey to his readers the value of what was given, and to indicate a sense of the leaders’ generosity. The example of the people in David’s day was intended to speak to the Chronicler’s own generation, encouraging them in their commitment to the upkeep of the temple, its services, and its personnel. • 29:10-20. David Prays in the Assembly. David’s prayer flowed from the atmosphere of wholehearted giving and celebration on the part of the king, leaders, and community. David sees the peoples’ generosity as a product of God’s mercy. His prayer radiates the recognition that all glory, honor, and praise belong to God and God alone (vv. 10, 11, 12, 13, 20). For the Chronicler, these truths provide the theological foundation for hope for the rebuilding postexilic community. David’s words repeatedly declare that every good and perfect gift comes from God (vv. 12, 14, 16; cf. James 1:17). The people depend entirely on God for their security and well-being, and even in the Promised Land they are” strangers” and “sojourners” before God (v. 15). For David, it is not possible to give anything to God because God owns everything. David also declared that it is not possible to deceive God. He knows exactly who is giving willingly out of true devotion to Him and who is giving just to be seen by others. The key is a heart that wants to please God. Here is another indication that the Chronicler cares above all for the inner reality of faith. • 29:21-25. Solomon Anointed King. After sacrifices and a feast, David made Solomon king for a second time and all pledged loyalty to him. Solomon had earlier been rather hurriedly anointed and installed as king in response to Adonijah’s attempted coup (1 Kings 1:28-40, not mentioned in Chronicles). This second ceremony occurred when his succession was secure and widely acknowledged (v. 24). David himself had been anointed king on three occasions: privately before his family (1 Sam 16:13), and twice in Hebron (2 Sam 2:4; 5:3). God would establish Solomon as the standard for grandeur which had never been attained before and which never would be reached again (v. 25). • 29:26-30. The Death of David. These verses summarize David’s reign and give an assessment of his success. This formula was applied to every king in 2 Chronicles after David. In each case the Chronicler gives a bottom-line evaluation of each king. For David he has nothing but praise. David lived a long life, indicative of a blessing from God, and he enjoyed riches and honor. His good old age was seventy (2 Sam 5:4). The Chronicler also mentions several additional sources of information about David. These ancient books are likely lost, but they could be reflected in our books of 1 and 2 Samuel, which record the ministry of Samuel, Nathan, and Gad during the reign of David.