Read-Post Through the Bible

[daniel1212av]

1 Chronicles 24 -
David divides the families of Eleazar and Ithamar, by lot, into twenty-four courses, vv. 1-19. How the rest of the sons of Levi were disposed of, 1Ch_24:20-31. — Henry 

1Ch 24:1-31 -
When every one has, knows, and keeps his place and work, the more there are the better. In the mystical body of Christ, every member has its use, for the good of the whole. Christ is High Priest over the house of God, to whom all believers, being made priests, are to be in subjection. In Christ, no difference is made between bond and free, elder and younger. The younger brethren, if faithful and sincere, shall be no less acceptable to Christ than the fathers. May we all be children of the Lord, fitted to sing his praises for ever in his temple above. 0M

1Ch 24:1-19 -

The particular account of these establishments is of little use to us now; but, when Ezra published it, it was of great use to direct their church affairs after their return from captivity into the old channel again. The title of this record we have v. 1 - These are the divisions of the sons of Aaron, not by which they divided one from another, or were at variance one with another (it is a pity there should ever be any such divisions among the sons of Israel, but especially among the sons of Aaron), but the distribution of them in order to the dividing of their work among themselves; it was a division which God made, and was made for him.

1. This distribution was made for the more regular discharge of the duties of their office. God was, and still is, the God of order, and not of confusion, particularly in the things of his worship. Number without order is but a clog and an occasion of tumult; but when every one has, and knows, and keeps, his place and work, the more the better. In the mystical body, every member has its use, for the good of the whole, Rom_12:4, Rom_12:5; 1Co_12:12.

2. It was made by lot, that the disposal thereof might be of the Lord, and so all quarrels and contentions might be prevented, and no man could be charged with partiality, nor could any say that they had wrong done them. As God is the God or order, so he is the God of peace. Solomon says of the lot that it causeth contention to cease.

3. The lot was cast publicly, and with great solemnity, in the presence of the king, princes, and priests, that there might be no room for any fraudulent practices or the suspicion of them. The lot is an appeal to God, and ought to be managed with corresponding reverence and sincerity. Matthias was chosen to the apostleship by lot, with prayer (Act_1:24, Act_1:26), and I know not but it might be still used in faith in parallel cases, as an instituted ordinance. We have here the name of the public notary that was employed in writing the names, and drawing the lots, (1Ch_24:6): Shemaiah, one of the Levites.

 4. What those priests were chosen to was to preside in the affairs of the sanctuary (1Ch_24:5), in their several courses and turns. That which was to be determined by the lot was only the precedency, not who should serve (for they chose all the chief men), but who should serve first, and who next, that every one might know his course, and attend in it. Of the twenty-four chief men of the priests sixteen were of the house of Eleazar and eight of Ithamar; for the house of Ithamar may well be supposed to have dwindled since the sentence passed on the family of Eli, who was of that house. The method of drawing the lots is intimated (1Ch_24:6), one chief household being taken for Eleazar, and one for Ithamar. The sixteen chief names of Eleazar were put in one urn, the eight for Ithamar in another, and they drew out of them alternately, as long as those for Ithamar lasted, and then out of those only for Eleazar, or two for Eleazar, and then one for Ithamar, throughout.

5. Among these twenty-four courses the eighth is that of Abijah or Abia (1Ch_24:10), which is mentioned (Luk_1:5) as the course which Zechariah was of, the father of John the Baptist, by which it appears that these courses which David now settled, though interrupted perhaps in the bad reigns and long broken off by the captivity, yet continued in succession till the destruction of the second temple by the Romans. And each course was called by the name of him in whom it was first founded, as the high priest is here called Aaron (1Ch_24:19), because succeeding in his dignity and power, though we read not of any of them that bore that name. Whoever was high priest must be reverenced and observed by the inferior priests as their father, as Aaron their father. Christ is high priest over the house of God, to whom all believers, being made priests, are to be in subjection. — Henry

[daniel1212av]

1Ch 24:20-31 -

Most of the Levites here named were mentioned before, 1Ch_23:16, etc. They were of those who were to attend the priests in the service of the house of God. But they are here mentioned again as heads of the twenty-four courses of Levites (and about so many are here named), who were to attend the twenty-four courses of the priests: they are therefore said to cast lots over against their brethren (so they are called, not their lords), the sons of Aaron, who were not to lord it over God's clergy, as the original word is, 1Pe_5:3. And, that the whole disposal of the affair might be of the Lord, the principal fathers cast lots over against their younger brethren; that is, those that were of the elder house came upon he level with those of the younger families, and took their place, not by seniority, but as God by the lot directed. Note, In Christ no difference is made between bond and free, elder and younger. The younger brethren, if they be faithful and sincere, shall be no less acceptable to Christ than the principal fathers. — Henry 

[daniel1212av]

(1 Chr 25)  "Moreover David and the captains of the host separated to the service of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with harps, with psalteries, and with cymbals: and the number of the workmen according to their service was: {2} Of the sons of Asaph; Zaccur, and Joseph, and Nethaniah, and Asarelah, the sons of Asaph under the hands of Asaph, which prophesied according to the order of the king. {3} Of Jeduthun: the sons of Jeduthun; Gedaliah, and Zeri, and Jeshaiah, Hashabiah, and Mattithiah, six, under the hands of their father Jeduthun, who prophesied with a harp, to give thanks and to praise the LORD. {4} Of Heman: the sons of Heman; Bukkiah, Mattaniah, Uzziel, Shebuel, and Jerimoth, Hananiah, Hanani, Eliathah, Giddalti, and Romamtiezer, Joshbekashah, Mallothi, Hothir, and Mahazioth: {5} All these were the sons of Heman the king's seer in the words of God, to lift up the horn. And God gave to Heman fourteen sons and three daughters. {6} All these were under the hands of their father for song in the house of the LORD, with cymbals, psalteries, and harps, for the service of the house of God, according to the king's order to Asaph, Jeduthun, and Heman. {7} So the number of them, with their brethren that were instructed in the songs of the LORD, even all that were cunning, was two hundred fourscore and eight. {8} And they cast lots, ward against ward, as well the small as the great, the teacher as the scholar. {9} Now the first lot came forth for Asaph to Joseph: the second to Gedaliah, who with his brethren and sons were twelve: {10} The third to Zaccur, he, his sons, and his brethren, were twelve: {11} The fourth to Izri, he, his sons, and his brethren, were twelve: {12} The fifth to Nethaniah, he, his sons, and his brethren, were twelve: {13} The sixth to Bukkiah, he, his sons, and his brethren, were twelve: {14} The seventh to Jesharelah, he, his sons, and his brethren, were twelve: {15} The eighth to Jeshaiah, he, his sons, and his brethren, were twelve: {16} The ninth to Mattaniah, he, his sons, and his brethren, were twelve: {17} The tenth to Shimei, he, his sons, and his brethren, were twelve: {18} The eleventh to Azareel, he, his sons, and his brethren, were twelve: {19} The twelfth to Hashabiah, he, his sons, and his brethren, were twelve: {20} The thirteenth to Shubael, he, his sons, and his brethren, were twelve: {21} The fourteenth to Mattithiah, he, his sons, and his brethren, were twelve: {22} The fifteenth to Jeremoth, he, his sons, and his brethren, were twelve: {23} The sixteenth to Hananiah, he, his sons, and his brethren, were twelve: {24} The seventeenth to Joshbekashah, he, his sons, and his brethren, were twelve: {25} The eighteenth to Hanani, he, his sons, and his brethren, were twelve: {26} The nineteenth to Mallothi, he, his sons, and his brethren, were twelve: {27} The twentieth to Eliathah, he, his sons, and his brethren, were twelve: {28} The one and twentieth to Hothir, he, his sons, and his brethren, were twelve: {29} The two and twentieth to Giddalti, he, his sons, and his brethren, were twelve: {30} The three and twentieth to Mahazioth, he, his sons, and his brethren, were twelve: {31} The four and twentieth to Romamtiezer, he, his sons, and his brethren, were twelve."

[daniel1212av]

1 Chronicles 25 -

David, having settled the courses of these Levites that were to attend the priests in their ministrations, proceeds, in this chapter, to put those into a method that were appointed to be singers and musicians in the temple. Here is,

 I. The persons that were to be employed, Asaph, Heman, and Jeduthun (1Ch_25:1), their sons (1Ch_25:2-6), and other skilful persons (1Ch_25:7). 

II. The order in which they were to attend determined by lot (v. 8-31). — Henry 

1Ch 25:1-31 -
David put those in order who were appointed to be singers and musicians in the temple. To prophesy, in this place, means praising God with great earnestness and devout affections, under the influences of the Holy Spirit. In raising these affections, poetry and music were employed. If the Spirit of God do not put life and fervour into our devotions, they will, however ordered, be a lifeless, worthless form. — MHCC

1Ch 25:1-7 -

Observe, I. Singing the praises of God is here called prophesying (1Ch_25:1-3), not that all those who were employed in this service were honoured with the visions of God, or could foretel things to come. Heman indeed is said to be the king's seer in the words of God (1Ch_25:5); but the psalms they sang were composed by the prophets, and many of them were prophetical; and the edification of the church was intended in it, as well as the glory of God. In Samuel's time singing the praises of God went by the name of prophesying (1Sa_10:5; 1Sa_19:20), and perhaps that is intended in what St. Paul calls prophesying, 1Co_11:4; 1Co_14:24.

II. This is here called a service, and the persons employed in it workmen, 1Ch_25:1. Not but that it is the greatest liberty and pleasure to be employed in praising God: what is heaven but that? But it intimates that it is our duty to make a business of it, and stir up all that is within us to it; and that, in our present state of corruption and infirmity, it will not be done as it should be done without labour and struggle. We must take pains with our hearts to bring them, and keep them, to this work, and to engage all that is within us.

III. Here were, in compliance with the temper of that dispensation, a great variety of musical instruments used, harps, psalteries, cymbals (1Ch_25:1, 1Ch_25:6), and here was one that lifted up the horn (1Ch_25:5), that is, used wind-music. The bringing of such concerts of music into the worship of God now is what none pretend to. But those who use such concerts for their own entertainment should feel themselves obliged to preserve them always free from any thing that savours of immorality or profaneness, by this consideration, that time was when they were sacred; and then those were justly condemned who brought them into common use, Amo_6:5. They invented to themselves instruments of music like David.

IV. The glory and honour of God were principally intended in all this temple-music, whether vocal or instrumental. It was to give thanks, and praise the Lord, that the singers were employed, 1Ch_25:3. It was in the songs of the Lord that they were instructed (1Ch_25:7), that is, for songs in the house of the Lord, 1Ch_25:6. This agrees with the intention of the perpetuating of psalmody in the gospel-church, which is to make melody with the heart, in conjunction with the voice, unto the Lord, Eph_5:19.

V. The order of the king is likewise taken notice of, 1Ch_25:2 and again 1Ch_25:6. In those matters indeed David acted as a prophet; but his taking care for the due and regular observance of divine institutions, both ancient and modern, is an example to all in authority to use their power for the promoting of religion, and the enforcing of the laws of Christ. Let them thus be ministers of God for good.

VI. The fathers presided in this service, Asaph, Heman, and Jeduthun (1Ch_25:1), and the children were under the hands of their father, 1Ch_25:2, 1Ch_25:3, 1Ch_25:6. This gives a good example to parents to train up their children, and indeed to all seniors to instruct their juniors in the service of God, and particularly in praising him, than which there is no part of our work more necessary or more worthy to be transmitted to the succeeding generations. It gives also an example to the younger to submit themselves to the elder (whose experience and observation fit them for direction), and, as far as may be, to do what they do under their hand. It is probable that Heman, Asaph, and Jeduthun, were bred up under Samuel, and had their education in the schools of the prophets which he was the founder and president of; then they were pupils, now they came to be masters. Those that would be eminent must begin early, and take time to prepare themselves. This good work of singing God's praises Samuel revived, and set on foot, but lived not to see it brought to the perfection it appears in here. Solomon perfects what David began, so David perfects what Samuel began. Let all, in their day, do what they can for God and his church, though they cannot carry it so far as they would; when they are gone God can out of stones raise up others who shall build upon their foundation and bring forth the top-stone.

VII. There were others also, besides the sons of these three great men, who are called their brethren (probably because they had been wont to join with them in their private concerts), who were instructed in the songs of the Lord, and were cunning or well skilled therein, 1Ch_25:7. They were all Levites and were in number 288. Now,

1. These were a good number, and a competent number to keep up the service in the house of God; for they were all skilful in the work to which they were called. When David the king was so much addicted to divine poesy and music many others, all that had a genius for it, applied their studies and endeavours that way. Those do religion a great deal of good service that bring the exercises of devotion into reputation.

2. Yet these were but a small number in comparison with the 4000 whom David appointed thus to praise the Lord, 1Ch_23:5. Where were all the rest when only 288, and those but by twelve in a course, were separated to this service? It is probable that all the rest were divided into as many courses, and were to follow as these led. Or, perhaps, these were for songs in the house of the Lord (1Ch_25:6), with whom any that worshipped in the courts of that house might join; and the rest were disposed of, all the kingdom over, to preside in the country congregations, in this good work: for, though the sacrifices instituted by the hand of Moses might be offered but at one place, the psalms penned by David might be sung every where, 1Ti_2:8. — Henry 

[daniel1212av]

1Ch 25:8-31 -

Twenty-four persons are named in the beginning of this chapter as sons of those three great men, Asaph, Heman, and Jeduthun. Ethan was the third (1Ch_6:44), but probably he was dead before the establishment was perfected and Jeduthun came in his room. [Or perhaps Ethan and Jeduthun were two names for the same person.] Of these three Providence so ordered it that Asaph had four sons, Jeduthun six [only five are mentioned 1Ch_25:3; Shimei, mentioned 1Ch_25:17, is supposed to have been the sixth], and Heman fourteen, in all twenty-four (who were named, 1Ch_25:2-4), who were all qualified for the service and called to it. But the question was, In what order must they serve? This was determined by lot, to prevent strife for precedency, a sin which most easily besets many that otherwise are good people.

I. The lot was thrown impartially. They were placed in twenty-four companies, twelve in a company, in two rows, twelve companies in a row, and so they cast lots, ward against ward, putting them all upon a level, small and great, teacher and scholar. They did not go according to their age, or according to their standing, or the degrees they had taken in the music-schools; but it was referred to God, 1Ch_25:8. Small and great, teachers and scholars, stand alike before God, who goes not according to our rules of distinction and precedency. See Mat_20:23.

II. God determined it as he pleased, taking account, it is probable, of the respective merits of the persons, which are of much more importance than seniority of age or priority of birth. Let us compare them with the preceding catalogue and we shall find that,

1. Josephus was the second son of Asaph.

2. Gedaliah the eldest son of Jeduthun.

3. Zaccur the eldest of Asaph.

4. Izri the second of Jeduthun.

5. Nethaniah the third of Asaph.

6. Bukkiah the eldest of Heman.

7. Jesharelah the youngest of Asaph.

8. Jeshaiah the third of Jeduthun.

9. Mattaniah the second of Heman.

10. Shimei the youngest of Jeduthun.

11. Azareel the third of Heman.

12. Hashabiah the fourth of Jeduthun.

13. Shubael the fourth of Heman.

14. Mattithiah the fifth of Jeduthun.

15. Jeremoth the fifth of Heman.

16. Hananiah the sixth of Heman.

17. Joshbekashah the eleventh of Heman.

18. Hanani the seventh of Heman. 19. Mallothi the twelfth of Heman.

 20. Eliathah the eighth of Heman. 21. Hothir the thirteenth of Heman.

22. Giddalti the ninth of Heman.

23. Mehazioth the fourteenth of Heman. And, lastly, Romamti-ezer, the tenth of Heman. See how God increased some and preferred the younger before the elder.

III. Each of these had in his chorus the number of twelve, called their sons and their brethren, because they observed them as sons, and concurred with them as brethren. Probably twelve, some for the voice and others for the instrument, made up the concert. Let us learn with one mind and one mouth to glorify God, and that will be the best concert. — Henry 

[daniel1212av]

(1 Chr 26)  "Concerning the divisions of the porters: Of the Korhites was Meshelemiah the son of Kore, of the sons of Asaph. {2} And the sons of Meshelemiah were, Zechariah the firstborn, Jediael the second, Zebadiah the third, Jathniel the fourth, {3} Elam the fifth, Jehohanan the sixth, Elioenai the seventh. {4} Moreover the sons of Obededom were, Shemaiah the firstborn, Jehozabad the second, Joah the third, and Sacar the fourth, and Nethaneel the fifth, {5} Ammiel the sixth, Issachar the seventh, Peulthai the eighth: for God blessed him. {6} Also unto Shemaiah his son were sons born, that ruled throughout the house of their father: for they were mighty men of valour. {7} The sons of Shemaiah; Othni, and Rephael, and Obed, Elzabad, whose brethren were strong men, Elihu, and Semachiah. {8} All these of the sons of Obededom: they and their sons and their brethren, able men for strength for the service, were threescore and two of Obededom. {9} And Meshelemiah had sons and brethren, strong men, eighteen. {10} Also Hosah, of the children of Merari, had sons; Simri the chief, (for though he was not the firstborn, yet his father made him the chief;) {11} Hilkiah the second, Tebaliah the third, Zechariah the fourth: all the sons and brethren of Hosah were thirteen. {12} Among these were the divisions of the porters, even among the chief men, having wards one against another, to minister in the house of the LORD. {13} And they cast lots, as well the small as the great, according to the house of their fathers, for every gate. {14} And the lot eastward fell to Shelemiah. Then for Zechariah his son, a wise counsellor, they cast lots; and his lot came out northward. {15} To Obededom southward; and to his sons the house of Asuppim. {16} To Shuppim and Hosah the lot came forth westward, with the gate Shallecheth, by the causeway of the going up, ward against ward. {17} Eastward were six Levites, northward four a day, southward four a day, and toward Asuppim two and two. {18} At Parbar westward, four at the causeway, and two at Parbar. {19} These are the divisions of the porters among the sons of Kore, and among the sons of Merari. {20} And of the Levites, Ahijah was over the treasures of the house of God, and over the treasures of the dedicated things. {21} As concerning the sons of Laadan; the sons of the Gershonite Laadan, chief fathers, even of Laadan the Gershonite, were Jehieli. {22} The sons of Jehieli; Zetham, and Joel his brother, which were over the treasures of the house of the LORD. {23} Of the Amramites, and the Izharites, the Hebronites, and the Uzzielites: {24} And Shebuel the son of Gershom, the son of Moses, was ruler of the treasures. {25} And his brethren by Eliezer; Rehabiah his son, and Jeshaiah his son, and Joram his son, and Zichri his son, and Shelomith his son. {26} Which Shelomith and his brethren were over all the treasures of the dedicated things, which David the king, and the chief fathers, the captains over thousands and hundreds, and the captains of the host, had dedicated. {27} Out of the spoils won in battles did they dedicate to maintain the house of the LORD. {28} And all that Samuel the seer, and Saul the son of Kish, and Abner the son of Ner, and Joab the son of Zeruiah, had dedicated; and whosoever had dedicated any thing, it was under the hand of Shelomith, and of his brethren. {29} Of the Izharites, Chenaniah and his sons were for the outward business over Israel, for officers and judges. {30} And of the Hebronites, Hashabiah and his brethren, men of valour, a thousand and seven hundred, were officers among them of Israel on this side Jordan westward in all the business of the LORD, and in the service of the king. {31} Among the Hebronites was Jerijah the chief, even among the Hebronites, according to the generations of his fathers. In the fortieth year of the reign of David they were sought for, and there were found among them mighty men of valour at Jazer of Gilead. {32} And his brethren, men of valour, were two thousand and seven hundred chief fathers, whom king David made rulers over the Reubenites, the Gadites, and the half tribe of Manasseh, for every matter pertaining to God, and affairs of the king."

[daniel1212av]

1 Chronicles 26 -  The divisions of the porters, 1Ch_26:1-12. The gates assigned to them, 1Ch_26:13-19. Those who were over the treasures, 1Ch_26:20-28. Different officers, 1Ch_26:29-32. — Clarke 

1 Chronicles 26 -

We have here an account of the business of the Levites. That tribe had made but a very small figure all the time of the judges, till Eli and Samuel appeared. But when David revived religion the Levites were, of all men, in the greatest reputation. And happy it was that they had Levites who were men of sense, fit to support the honour of their tribe. We have here an account, 

I. Of the Levites that were appointed to be porters (v. 1-19). 

II. Of those that were appointed to be treasurers and storekeepers (1Ch_26:20-28). 

III. Of those that were officers and judges in the country, and were entrusted with the administration of public affairs (1Ch_26:29-32). — Henry 

1Ch 26:1-32 
The porters and treasurers of the temple, had occasion for strength and valour to oppose those who wrongly attempted to enter the sanctuary, and to guard the sacred treasures. Much was expended daily upon the altar; flour, wine, oil, salt, fuel, beside the lamps; quantities of these were kept beforehand, besides the sacred vestments and utensils. These were the treasures of the house of God. These treasures typified the plenty there is in our heavenly Father's house, enough and to spare. From those sacred treasuries, the unsearchable riches of Christ, all our wants are supplied; and receiving from his fulness, we must give him the glory, and endeavour to dispose of our abilities and substance according to his will. We have an account of those employed as officers and judges. The magistracy is an ordinance of God for the good of the church, as truly as the ministry, and must not be neglected. None of the Levites who were employed in the service of the sanctuary, none of the singers or porters, were concerned in this outward business; one duty was enough to engage the whole man. Wisdom, courage, strength of faith, holy affections, and constancy of mind in doing our duty, are requisite or useful for every station. — MHCC

1Ch 26:1-19 

Observe, I. There were porters appointed to attend the temple, who guarded all the avenues that let to it, opened and shut all the outer gates and attended at them, not only for the state, but for service, to direct and instruct those who were going to worship in the courts of the sanctuary in the decorum they were to observe, to encourage those that were timorous, to send back the strangers and unclean, and to guard against thieves and others that were enemies to the house of God. In allusion to this office, ministers are said to have the keys to the kingdom of heaven committed to them (Mat_16:19), that they may admit, and exclude, according to the law of Christ.

II. Of several of those that were called to this service, it is taken notice of that they were mighty men of valour (1Ch_26:6), strong men (1Ch_26:7), able men (1Ch_26:8 ), and one of them that he was a wise counsellor (1Ch_26:14), who probably, when he had used this office of a deacon well and given proofs of more than ordinary wisdom, purchased to himself a good degree, and was preferred from the gate to the council-board, 1Ti_3:13. As for those that excelled in strength of body, and courage and resolution of mind, they were thereby qualified for the post assigned them; for whatever service God calls men to he either finds them fit or makes them so.

III. The sons of Obed-edom were employed in this office, sixty-two of that family. This was he that entertained the ark with reverence and cheerfulness; and see how he was rewarded for it.

1. He had eight sons (1Ch_26:5), for God blessed him. The increase and building up of families are owing to the divine blessing; and a great blessing it is to a family to have many children, when like these they are able for, and eminent in, the service of God.

2. His sons were preferred to places of trust in the sanctuary. They had faithfully attended the ark in their own house, and now were called to attend it in God's house. He that is trusty in little shall be trusted with more. He that keeps God's ordinances in his own tent is fit to have the custody of them in God's tabernacle, 1Ti_3:4, 1Ti_3:5. I have kept thy law, says David, and this I had because I kept thy precepts, Psa_119:55, Psa_119:56.

IV. It is said of one here that though he was not the first-born his father made him the chief (1Ch_26:10), either because he was very excellent, or because the elder son was very weak. He was made chief, perhaps not in inheriting the estate (for that was forbidden by the law, Deu_21:16, Deu_21:17), but in this service, which required personal qualifications.

V. The porters, as the singers, had their post assigned them by lot, so many at such a gate, and so many at such a one, that every one might know his post and make it good, 1Ch_26:13. It is not said that they were cast into twenty-four courses, as before; but here are the names of about twenty-four (1Ch_26:1-11), and the posts assigned are twenty-four, 1Ch_26:17, 1Ch_26:18. We have therefore reason to think they were distributed into as many companies. Happy are those who dwell in God's house: for, as they are well fed, well taught, and well employed, so they are well guarded. Men attended at the gates of the temple, but angels attend at the gates of the New Jerusalem, Rev_21:12. — Henry 

[daniel1212av]

1Ch 26:20-28 

Observe, 1. There were treasures of the house of God. A great house cannot be well kept without stores of all manner of provisions. Much was expended daily upon the altar - flour, wine, oil, salt, fuel, besides the lamps; quantities of these were to be kept beforehand, besides the sacred vestments and utensils. These were the treasures of the house of God. And, because money answers all things, doubtless they had an abundance of it, which was received from the people's offerings, wherewith they bought in what they had occasion for. And perhaps much was laid up for an exigence. These treasures typified the plenty there is in our heavenly Father's house, enough and to spare. In Christ, the true temple, are hid treasures of wisdom and knowledge, and unsearchable riches.

2. There were treasures of dedicated things, dedicated mostly out of the spoils won in battle (1Ch_26:27), as a grateful acknowledgment of the divine protection. Abraham gave Melchisedec the tenth of the spoils Heb_7:4. In Moses's time the officers of the army, when they returned victorious, brought of their spoils an oblation to the Lord, Num_31:50. Of late this pious custom had been revived; and not only Samuel and David, but Saul, and Abner, and Joab, had dedicated of their spoils to the honour and support of the house of God, 1Ch_26:28. Note, The more God bestows upon us the more he expects from us in works of piety and charity. Great successes call for proportionable returns. When we look over our estates we should consider, “Here are convenient things, rich things, it may be, and fine things; but where are the dedicated things?” Men of war must honour God with their spoils.

3. These treasures had treasurers, those that were over them (1Ch_26:20, 1Ch_26:26), whose business it was to keep them, that neither moth nor rust might corrupt them, nor thieves break through and steal, to give out as there was occasion and to see that they were not wasted, embezzled, or alienated to the common use; and it is probable that they kept accounts of all that was brought in and how it was laid out. — Henry 

1Ch 26:29-32 

All the offices of the house of God being well provided with Levites, we have here an account of those that were employed as officers and judges in the outward business, which must not be neglected, no, not for the temple itself. The magistracy is an ordinance of God for the good of the church as truly as the ministry is. And here we are told,

1. That the Levites were employed in the administration of justice in concurrence with the princes and elders of the several tribes, who could not be supposed to understand the law so well as the Levites, who made it their business to study it. None of those Levites who were employed in the service of the sanctuary, none of the singers or porters, were concerned in this outward business; either one was enough to engage the whole man or it was presumption to undertake both.

2. Their charge was both in all business of the Lord, and in the service of the kings, 1Ch_26:30 and again 1Ch_26:32. They managed the affairs of the country, as well ecclesiastical as civil, took care both of God's tithes and the king's taxes, punished offences committed immediately against God and his honour and those against the government and the public peace, guarded both against idolatry and against injustice, and took care to put the laws in execution against both. Some, it is likely, applied themselves to the affairs of religion, others to secular affairs; and so, between both, God and the king were well served. It is happy with a kingdom when its civil and sacred interests are thus interwoven and jointly minded and advanced.

3. There were more Levites employed as judges with the two tribes and a half on the other side of Jordan than with all the rest of the tribes; there were 2700; whereas as the west side of Jordan there were 1700, 1Ch_26:30, 1Ch_26:32. Either those remote tribes were not so well furnished as the rest with judges of their own, or because they, lying furthest from Jerusalem and on the borders of the neighbouring nations, were most in danger of being infected with idolatry, and most needed the help of Levites to prevent it. The frontiers must be well guarded.

4. This is said to be done (as were all the foregoing settlements) in the fortieth year of the reign of David (1Ch_26:31), that is, the last year of his reign. We should be so much the more industrious to do good as we can see the day approaching. If we live to enjoy the fruit of our labours, grudge it not to those that shall come after us. — Henry

[daniel1212av]

(1 Chr 29)  "Furthermore David the king said unto all the congregation, Solomon my son, whom alone God hath chosen, is yet young and tender, and the work is great: for the palace is not for man, but for the LORD God. {2} Now I have prepared with all my might for the house of my God the gold for things to be made of gold, and the silver for things of silver, and the brass for things of brass, the iron for things of iron, and wood for things of wood; onyx stones, and stones to be set, glistering stones, and of divers colours, and all manner of precious stones, and marble stones in abundance. {3} Moreover, because I have set my affection to the house of my God, I have of mine own proper good, of gold and silver, which I have given to the house of my God, over and above all that I have prepared for the holy house, {4} Even three thousand talents of gold, of the gold of Ophir, and seven thousand talents of refined silver, to overlay the walls of the houses withal: {5} The gold for things of gold, and the silver for things of silver, and for all manner of work to be made by the hands of artificers. And who then is willing to consecrate his service this day unto the LORD? {6} Then the chief of the fathers and princes of the tribes of Israel, and the captains of thousands and of hundreds, with the rulers of the king's work, offered willingly, {7} And gave for the service of the house of God of gold five thousand talents and ten thousand drams, and of silver ten thousand talents, and of brass eighteen thousand talents, and one hundred thousand talents of iron. {8} And they with whom precious stones were found gave them to the treasure of the house of the LORD, by the hand of Jehiel the Gershonite.  {9} Then the people rejoiced, for that they offered willingly, because with perfect heart they offered willingly to the LORD: and David the king also rejoiced with great joy.

{10} Wherefore David blessed the LORD before all the congregation: and David said,

Blessed be thou, LORD God of Israel our father, for ever and ever. {11} Thine, O LORD, is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth is thine; thine is the kingdom, O LORD, and thou art exalted as head above all. {12} Both riches and honour come of thee, and thou reignest over all; and in thine hand is power and might; and in thine hand it is to make great, and to give strength unto all. {13} Now therefore, our God, we thank thee, and praise thy glorious name.

{14} But who am I, and what is my people, that we should be able to offer so willingly after this sort? for all things come of thee, and of thine own have we given thee. {15} For we are strangers before thee, and sojourners, as were all our fathers: our days on the earth are as a shadow, and there is none abiding. {16} O LORD our God, all this store that we have prepared to build thee an house for thine holy name cometh of thine hand, and is all thine own. {17} I know also, my God, that thou triest the heart, and hast pleasure in uprightness. As for me, in the uprightness of mine heart I have willingly offered all these things: and now have I seen with joy thy people, which are present here, to offer willingly unto thee. {18} O LORD God of Abraham, Isaac, and of Israel, our fathers, keep this for ever in the imagination of the thoughts of the heart of thy people, and prepare their heart unto thee: {19} And give unto Solomon my son a perfect heart, to keep thy commandments, thy testimonies, and thy statutes, and to do all these things, and to build the palace, for the which I have made provision.

{20} And David said to all the congregation, Now bless the LORD your God. And all the congregation blessed the LORD God of their fathers, and bowed down their heads, and worshipped the LORD, and the king. {21} And they sacrificed sacrifices unto the LORD, and offered burnt offerings unto the LORD, on the morrow after that day, even a thousand bullocks, a thousand rams, and a thousand lambs, with their drink offerings, and sacrifices in abundance for all Israel: {22} And did eat and drink before the LORD on that day with great gladness. And they made Solomon the son of David king the second time, and anointed him unto the LORD to be the chief governor, and Zadok to be priest. {23} Then Solomon sat on the throne of the LORD as king instead of David his father, and prospered; and all Israel obeyed him. {24} And all the princes, and the mighty men, and all the sons likewise of king David, submitted themselves unto Solomon the king. {25} And the LORD magnified Solomon exceedingly in the sight of all Israel, and bestowed upon him such royal majesty as had not been on any king before him in Israel. {26} Thus David the son of Jesse reigned over all Israel. {27} And the time that he reigned over Israel was forty years; seven years reigned he in Hebron, and thirty and three years reigned he in Jerusalem. {28} And he died in a good old age, full of days, riches, and honour: and Solomon his son reigned in his stead. {29} Now the acts of David the king, first and last, behold, they are written in the book of Samuel the seer, and in the book of Nathan the prophet, and in the book of Gad the seer, {30} With all his reign and his might, and the times that went over him, and over Israel, and over all the kingdoms of the countries."

[daniel1212av]

1 Chronicles 29 -
David enumerates the gifts which he designed for the building of the temple; and exhorts the princes and people to make their offerings, 1Ch_29:1-5. They offer willingly, and to a great amount, 1Ch_29:6-9. David’s thanksgiving and prayer to God on the occasion, 1Ch_29:10-19. The princes and people praise God, offer sacrifices and feasts before him, make Solomon King, and do him homage, 1Ch_29:20-24. The Lord magnifies Solomon, 1Ch_29:25. Concluding account of David’s reign, character, and death, 1Ch_29:26-30. — Clarke   

1 Chronicles 29 -

David has said what he had to say to Solomon. But he had something more to say to the congregation before he parted with them.

 I. He pressed them to contribute, according to their ability, towards the building and furnishing of the temple (1Ch_29:1-5).

II. They made their presents accordingly with great generosity (1Ch_29:6-9).

 III. David offered up solemn prayers and praises to God upon that occasion (1Ch_29:10-20), with sacrifices (1Ch_29:21, 1Ch_29:22). 

IV. Solomon was hereupon enthroned, with great joy and magnificence (1Ch_29:23-25). 

V. David, soon after this finished his course (1Ch_29:26-30). And it is hard to say which shines brighter here, the setting sun or the rising sun. — Henry 

1Ch 29:1-9 -
What is done in works of piety and charity, should be done willingly, not by constraint; for God loves a cheerful giver. David set a good example. This David offered, not from constraint, or for show; but because he had set his affection to the house of God, and thought he could never do enough towards promoting that good work. Those who would draw others to good, must lead the way themselves. — Henry 

1Ch 29:1-9 - We may here observe,

I. How handsomely David spoke to the great men of Israel, to engage them to contribute towards the building of the temple. It is our duty to provoke one another to love and to good works, not only to do good ourselves, but to draw in others to do good too as much as we can. There were many very rich men in Israel; they were all to share in the benefit of the temple, and of those peaceable days which were to befriend the building of it; and therefore, though David would not impose on them, as a tax, what they should give towards it, he would recommend the present as a fair occasion for a free-will offering, because what is done in works of piety and charity should be done willingly and not by constraint; for God loves a cheerful giver.

1. He would have them consider that Solomon was young and tender, and needed help; but that he was the person whom God had chosen to do this work, and therefore was well worthy their assistance. It is good service to encourage those in the work of God that are as yet young and tender.

2. That the world was great, and all hands should contribute to the carrying of it on. The palace to be built was not for man, but for the Lord God; and the more was contributed towards the building the more magnificent it would be, and therefore the better would it answer the intention.

3. He tells them what great preparations had been made for this work. He did not intend to throw all the burden upon them, nor that it should be built wholly by contributions, but that they should show their good will, by adding to what was done (1Ch_29:2): I have prepared with all my might, that is, “I have made it my business.” Work for God must be done with all our might, or we shall bring nothing to pass in it.

4. He sets them a good example. Besides what was dedicated to this service out of the spoils and presents of the neighbouring nations, which was for the building of the house (of which before, 1Ch_22:14), he had, out of his own share, offered largely for the beautifying and enriching of it, 3000 talents of gold and 7000 talents of silver (1Ch_29:4, 1Ch_29:5), and this because he had set his affection on the house of his God. He gave all this, not as Papists build churches, in commutation of penance, or to make atonement for sin, nor as Pharisees give alms, to be seen of men; but purely because he loved the habitation of God's house; so he professed (Psa_26:8 ) and here he proved it. Those who set their affection upon the service of God will think no pains nor cost too much to bestow upon it; and then our offerings are pleasing to God when they come from love. Those that set their affection on things above will set their affection on the house of God, through which our way to heaven lies. Now this he gives them an account of, to stir them up to do likewise. Note, Those who would draw others to do that which is good must themselves lead. Those especially who are advanced above others in place and dignity should particularly contrive how to make their light shine before men, because the influence of their example is more powerful and extensive than that of other people. 5. He stirs them up to do as he had done (1Ch_29:5): And who then is willing to concentrate his service this day unto the Lord?

(1.) We must each of us, in our several places, serve the Lord, and consecrate our service to him, separate it from other things that are foreign and interfere with it, and direct and design it for the honour and glory of God.

(2.) We must make the service of God our business, must fill our hands to the Lord, so the Hebrew phrase is. Those who engage themselves in the service of God will have their hands full; there is work enough for the whole man in that service. The filling of our hands with the service of God intimates that we must serve him only, serve him liberally, and serve him in the strength of grace derived from him. (3.) We must be free herein, do it willingly and speedily, do it this day, when we are in a good mind. Who is willing? Now let him show it.

II. How handsomely they all contributed towards the building of the temple when they were thus stirred up to it. Though they were persuaded to it, yet it is said, They offered willingly, 1Ch_29:6. So he said who knew their hearts. Nay, they offered with a perfect heart, from a good principle and with a sincere respect to the glory of God, 1Ch_29:9. How generous they were appears by the sum total of the contributions, 1Ch_29:7, 1Ch_29:8. They gave like themselves, like princes, like princes of Israel. And a pleasant day's work it was; for,

1. The people rejoiced, which may be meant of the people themselves that offered: they were glad of the opportunity of honouring God thus with their substance, and glad of the prospect of bringing this good work to perfection. Or the common people rejoiced in the generosity of their princes, that they had such rulers over them as were forward to this good work. Every Israelite is glad to see temple work carried on with vigour.

2. David rejoiced with great joy to see the good effects of his psalms and the other helps of devotion he had furnished them with, rejoiced that his son and successor would have those about him that were so well affected to the house of God, and that this work, upon which his heart was so much set, was likely to go on. Note, It is a great reviving to good men, when they are leaving the world, to see those they leave behind zealous for religion and likely to keep it up. Lord, now let thou thy servant depart in peace. — Henry 

[daniel1212av]

1Ch 29:10-19 -
We cannot form a right idea of the magnificence of the temple, and the buildings around it, about which such quantities of gold and silver were employed. But the unsearchable riches of Christ exceed the splendour of the temple, infinitely more than that surpassed the meanest cottage on earth. Instead of boasting of these large oblations, David gave solemn thanks to the Lord. All they gave for the Lord's temple was his own; if they attempted to keep it, death would soon have removed them from it. They only use they could make of it to their real advantage, was, to consecrate it to the service of Him who gave it. — MHCC

1Ch 29:10-22 - We have here,

I. The solemn address which David made to God upon occasion of the noble subscriptions of the princes towards the building of the temple (1Ch_29:10): Wherefore David blessed the Lord, not only alone in his closet, but before all the congregation. This I expected when we read (1Ch_29:9) that David rejoiced with great joy; for such a devout man as he would no doubt make that the matter of his thanksgiving which was so much the matter of his rejoicing. He that looked round with comfort would certainly look up with praise. David was now old and looked upon himself as near his end; and it well becomes aged saints, and dying saints, to have their hearts much enlarged in praise and thanksgiving. This will silence their complaints of their bodily infirmities, and help to make the prospect of death itself less gloomy. David's psalms, toward the latter end of the book, are most of them psalms of praise. The nearer we come to the world of everlasting praise the more we should speak the language and do the work of that world. In this address,

1. He adores God, and ascribes glory to him as the God of Israel, blessed for ever and ever. Our Lord's prayer ends with a doxology much like this which David here begins with - for thine is the kingdom, the power, and the glory. This is properly praising God - with holy awe and reverence, and agreeable affection, acknowledging,

(1.) His infinite perfections; not only that he is great, powerful, glorious, etc., but that his is the greatness, power, and glory, that is, he has them in and of himself, 1Ch_29:11. He is the fountain and centre of every thing that is bright and blessed. All that we can, in our most exalted praises, attribute to him he has an unquestionable title to. His is the greatness; his greatness is immense and incomprehensible; and all others are little, are nothing, in comparison of him. His is the power, and it is almighty and irresistible; power belongs to him, and all the power of all the creatures is derived from him and depends upon him. His is the glory; for his glory is his own end and the end of the whole creation. All the glory we can give him with our hearts, lips, and lives, comes infinitely short of what is his due. His is the victory; he transcends and surpasses all, and is able to conquer and subdue all things to himself; and his victories are incontestable and uncontrollable. And his is the majesty, real and personal; with him is terrible majesty, inexpressible and inconceivable.

(2.) His sovereign dominion, as rightful owner and possessor of all: “All that is in the heaven, and in the earth, is thine, and at thy disposal, by the indisputable right of creation, and as supreme ruler and commander of all: thine is the kingdom, and all kings are thy subjects; for thou art head, and art to be exalted and worshipped as head above all.”

(3.) His universal influence and agency. All that are rich and honourable among the children of men have their riches and honours from God. This acknowledgment he would have the princes take notice of and join in, that they might not think they had merited any thing of God by their generosity; for from God they had their riches and honour, and what they had returned to him was but a small part of what they had received from him. Whoever are great among men, it is God's hand that makes them so; and, whatever strength we have, it is God that gives it to us, as the God of Israel our father, 1Ch_29:10. Psa_68:35.

2. He acknowledges with thankfulness the grace of God enabling them to contribute so cheerfully towards the building of the temple (1Ch_29:13, 1Ch_29:14): Now therefore, our God, we thank thee. Note, The more we do for God the more we are indebted to him for the honour of being employed in his service, and for grace enabling us, in any measure, to serve him. Does he therefore thank that servant? Luk_17:9. No: but that servant has a great deal of reason to thank him. He thanks God that they were able to offer so willingly. Note,

(1.) It is a great instance of the power of God's grace in us to be able to do the work of God willingly. He works both to will and to do; and it is in the day of his power that his people are made willing, Psa_110:3.

(2.) We must give God all the glory of all the good that is at any time done by ourselves or others. Our own good works must not be the matter of our pride, nor the good works of others the matter of our flattery, but both the matter of our praise; for certainly it is the greatest honour and pleasure in the world faithfully to serve God.

3. He speaks very humbly of himself, and his people, and the offerings they had now presented to God.

(1.) For himself, and those that joined with him, though they were princes, he wondered that God should take such notice of them and do so much for them (1Ch_29:14): Who am I, and what is my people? David was the most honourable person, and Israel the most honourable person, then in the world; yet thus does he speak of himself and them, as unworthy the divine cognizance and favour. David now looks very great, presiding in an august assembly, appointing his successor, and making a noble present to the honour of God; and yet he is little and low in his own eyes: Who am I, O Lord? for (1Ch_29:15) we are strangers before thee, and sojourners, poor despicable creatures. Angels in heaven are at home there; saints on earth are but strangers here: Our days on the earth are as a shadow. David's days had as much of substance in them as most men's; for he was a great man, a good man, a useful man, and now an old man, one that lived long and lived to good purpose: and yet he puts himself not only into the number, but in the front, of those who must acknowledge that their days on the earth are as a shadow, which intimates that our life is a vain life, a dark life, a transient life, and a life that will have its periods either in perfect light or perfect darkness. The next words explain it: There is no abiding, Heb. no expectation. We cannot expect any great matters from it, nor can we expect any long continuance of it. This is mentioned here as that which forbids us to boast of the service we do to God. Alas! it is confined to a scantling of time, it is the service of a frail and short life, and therefore what can we pretend to merit by it?

(2.) As to their offerings, Lord, says he, of thy own have we given thee (1Ch_29:14), and again (1Ch_29:16), It cometh of thy hand, and is all thy own. “We have it from thee as a free gift, and therefore are bound to use it for thee; and what we present to thee is but rent or interest from thy own.” “In like manner” (says bishop Patrick) “we ought to acknowledge God in all spiritual things, referring every good thought, good purpose, good work, to his grace, from whom we receive it.” Let him that glories therefore glory in the Lord.

4. He appeals to God concerning his own sincerity in what he did, 1Ch_29:17. It is a great satisfaction to a good man to think that God tries the heart and has pleasure in uprightness, that, whoever may misinterpret or contemn it, he is acquainted with and approves of the way of the righteous. It was David's comfort that God knew with what pleasure he both offered his own and saw the people's offering. He was neither proud of his own good work nor envious of the good works of others.

5. He prays to God both for the people and for Solomon, that both might hold on as they began. In this prayer he addresses God as the God of Abraham, Isaac, and Jacob, a God in covenant with them and with us for their sakes. Lord, give us grace to make good our part of the covenant, that we may not forfeit the benefit of it. Or thus: they were kept in their integrity by the grace of God establishing their way; let the same grace that was sufficient for them be so for us.

[daniel1212av]

(1.) For the people he prays (1Ch_29:18) that what good God had put into their minds he would always keep there, that they might never be worse than they were now, might never lose the convictions they were now under, nor cool in their affections to the house of God, but always have the same thoughts of things as they now seemed to have. Great consequences depend upon what is innermost, and what uppermost, in the imagination of the thoughts of our heart, what we aim at and what we love to think of. If any good have got possession of our hearts, or the hearts of our friends, it is good by prayer to commit the custody of it to the grace of God: “Lord, keep it there, keep it for ever there. David has prepared materials for the temple; but, Lord, do thou prepare their hearts for such a privilege;” establish their hearts, so the margin. “Confirm their resolutions. They are in a good mind; keep them so when I am gone, them and theirs for ever.”

(2.) For Solomon he prays (1Ch_29:19), Give him a perfect heart. He had charged him (1Ch_28:9) to serve God with a perfect heart; now here he prays to God to give him such a heart. He does not pray, “Lord, make him a rich man, a great man, a learned man;” but, “Lord, make him an honest man;” for that is better than all. “Lord, give him a perfect heart, not only in general to keep thy commandments, but in particular to build the palace, that he may do that service with a single eye.” Yet his building the house would not prove him to have a perfect heart unless he made conscience of keeping God's commandments. It is not helping to build churches that will save us if we live in disobedience to God's law.

II. The cheerful concurrence of this great assembly in this great solemnity.

1. They joined with David in the adoration of God. When he had done his prayer he called to them to testify their concurrence (Now bless the Lord your God, 1Ch_29:20), which accordingly they did, by bowing down their heads, a gesture of adoration. Whoever is the mouth of the congregation, those only have the benefit who join with him, not by bowing down the head so much as by lifting up the soul.

2. They paid their respects to the king, looking upon him as an instrument in God's hand of much good to them; and, in honouring him, they honoured God.

3. The next day they offered abundance of sacrifices to God (1Ch_29:21), both burnt-offerings, which were wholly consumed, and peace-offerings, which the offerer had the greatest part of to himself. Hereby they testified a generous gratitude to God for the good posture their public affairs were in, though David was going the way of all the earth.

4. They feasted and rejoiced before God, 1Ch_29:22. In token of their joy in God, and communion with him, they feasted upon their peace-offerings in a religious manner before the Lord. What had been offered to God they feasted upon, by which was intimated to them that they should be never the poorer for their late liberal contributions to the service of the temple; they themselves should feast upon the comfort of it.

5. They made Solomon king the second time. He having been before anointed in haste, upon occasion of Adonijah's rebellion, it was thought fit to repeat the ceremony, for the greater satisfaction of the people. They anointed him to the Lord. Magistrates must look upon themselves as set apart for God, to be his ministers, and must rule accordingly in the fear of God. Zadok also was anointed to be priest in the room of Abiathar, who had lately forfeited his honour. Happy art thou, O Israel! under such a prince and such a pontiff. — Henry 

 1Ch 29:20-25 -
This great assembly joined with David in adoring God. Whoever is the mouth of the congregation, those only have the benefit who join him, not by bowing down the head, so much as by lifting up the soul. Solomon sat on the throne of the Lord. Solomon's kingdom typified the kingdom of the Messiah, whose throne is the throne of the Lord. — MHCC

1Ch 29:23-30 -

These verses bring king Solomon to his throne and king David to his grave. Thus the rising generation thrusts out that which went before, and says, “Make room for us.” Every one has his day.

I. Here is Solomon rising (1Ch_29:23): Solomon sat on the throne of the Lord. Not his throne which he prepared in the heavens, but the throne of Israel is called the throne of the Lord because not only is he King of all nations, and all kings rule under him, but he was in a peculiar manner King of Israel, 1Sa_12:12. He had the founding, he had the filling, of their throne, by immediate direction. The municipal laws of their kingdom were divine. Urim and prophets were the privy counsellors of their princes; therefore is their throne called the throne of the Lord. Solomon's kingdom typified the kingdom of the Messiah, and his is indeed the throne of the Lord; for the Father judgeth no man, but hath committed all judgment to him; hence he calls him his King, Psa_2:6. Being set on the throne of the Lord, the throne to which God called him, he prospered. Those that follow the divine guidance may expect success by the divine blessing. Solomon prospered; for,

1. His people paid honour to him, as one to whom honour is due: All Israel obeyed him, that is, were ready to swear allegiance to him (1Ch_29:23), the princes and mighty men, and even the sons of David, though by seniority their title to the crown was prior to his, and they might think themselves wronged by his advancement. God thought fit to make him king, and made him fit to be so, and therefore they all submitted themselves to him. God inclined their hearts to do so, that his reign might, from the first, be peaceable. His father was a better man than he, and yet came to the crown with much difficulty, after long delay, and by many and slow steps. David had more faith, and therefore had it more tried. They submitted themselves (Heb. They gave the hand under Solomon), that is, bound themselves by oath to be true to him (putting the hand under the thigh was a ceremony anciently used in swearing); or they were so entirely devoted that they would put their hand under his feet to serve him.

2. God put honour upon him; for those that honour him he will honour: The Lord magnified Solomon exceedingly, 1Ch_29:25. His very countenance and presence, I am apt to think, had something in them very great and awful. All he said and all he did commanded respect. None of all the judges or kings of Israel, his predecessors, made such a figure as he did nor lived in such splendour.
II. Here is David's setting, that great man going off the stage. The historian here brings him to the end of his day, leaves him asleep, and draws the curtains about him.

1. He gives a summary account of the years of his reign, 1Ch_29:26, 1Ch_29:27. He reigned forty years, as did Moses, Othniel, Deborah, Gideon, Eli, Samuel, and Saul, who were before him, and Solomon after him.

2. He gives a short account of his death (1Ch_29:28), that he died full of days, riches, and honour; that is, (1.) Loaded with them. He was very old, and very rich, and very much honoured both of God and man. He had been a man of war from his youth, and, as such, had his soul continually in his hand; yet he was not cut off in the midst of his days, but was preserved through all dangers of a military life, lived to a good old age, and died in peace, died in his bed, and yet in the bed of honour.

(2.) Satiated with them. He was full of days, riches, and honour; that is, he had enough of this world and of the riches and honours of it, and knew when he had enough, for he was very willing to die and leave it, having said (Psa_49:15), God shall receive me, and (Psa_23:4), Thou art with me. A good man will soon be full of days, riches, and honour, but will never be satisfied with them; no satisfaction but in God's loving kindness.

3. For a fuller account of David's life and reign he refers to the histories or records of those times, which were written by Samuel while he lived, and continued, after his death, by Nathan and Gad, 1Ch_29:29. There was related what was observable in his government at home and his wars abroad, the times, that is, the events of the times, that went over him, 1Ch_29:29, 1Ch_29:30. These registers were then in being, but are now lost. Note, Good use may be made of those histories of the church which are authentic though not sacred or of divine inspiration. — Henry 

The end of 1 Chronicles. To God be the glory.

[daniel1212av]

(2 Chr 1)  "And Solomon the son of David was strengthened in his kingdom, and the LORD his God was with him, and magnified him exceedingly. {2} Then Solomon spake unto all Israel, to the captains of thousands and of hundreds, and to the judges, and to every governor in all Israel, the chief of the fathers. {3} So Solomon, and all the congregation with him, went to the high place that was at Gibeon; for there was the tabernacle of the congregation of God, which Moses the servant of the LORD had made in the wilderness. {4} But the ark of God had David brought up from Kirjathjearim to the place which David had prepared for it: for he had pitched a tent for it at Jerusalem. {5} Moreover the brazen altar, that Bezaleel the son of Uri, the son of Hur, had made, he put before the tabernacle of the LORD: and Solomon and the congregation sought unto it. {6} And Solomon went up thither to the brazen altar before the LORD, which was at the tabernacle of the congregation, and offered a thousand burnt offerings upon it.

{7} In that night did God appear unto Solomon, and said unto him, Ask what I shall give thee. {8} And Solomon said unto God, Thou hast showed great mercy unto David my father, and hast made me to reign in his stead. {9} Now, O LORD God, let thy promise unto David my father be established: for thou hast made me king over a people like the dust of the earth in multitude. {10} Give me now wisdom and knowledge, that I may go out and come in before this people: for who can judge this thy people, that is so great? {11} And God said to Solomon, Because this was in thine heart, and thou hast not asked riches, wealth, or honour, nor the life of thine enemies, neither yet hast asked long life; but hast asked wisdom and knowledge for thyself, that thou mayest judge my people, over whom I have made thee king: {12} Wisdom and knowledge is granted unto thee; and I will give thee riches, and wealth, and honour, such as none of the kings have had that have been before thee, neither shall there any after thee have the like.

{13} Then Solomon came from his journey to the high place that was at Gibeon to Jerusalem, from before the tabernacle of the congregation, and reigned over Israel. {14} And Solomon gathered chariots and horsemen: and he had a thousand and four hundred chariots, and twelve thousand horsemen, which he placed in the chariot cities, and with the king at Jerusalem. {15} And the king made silver and gold at Jerusalem as plenteous as stones, and cedar trees made he as the sycamore trees that are in the vale for abundance. {16} And Solomon had horses brought out of Egypt, and linen yarn: the king's merchants received the linen yarn at a price. {17} And they fetched up, and brought forth out of Egypt a chariot for six hundred shekels of silver, and an horse for an hundred and fifty: and so brought they out horses for all the kings of the Hittites, and for the kings of Syria, by their means."

[daniel1212av]

  2 Chronicles - INTRODUCTION TO 2 CHRONICLES

This, and the preceding, were but one book originally, but divided into two because of the size of it, so that this is only a continuation of the former history; that ends at the death of David; this begins with the reign of Solomon, goes through that, and the reigns of all the kings of the house of David; of the kings of Judah only, after the separation of the ten tribes, quite down to the captivity of Judah in Babylon, and reaches to the deliverance of the Jews from thence by Cyrus, and contains an history of four hundred and seventy nine years. It treats not at all of the kings of Israel, after the separation, only of the kings of Judah, through whom the line of the Messiah was drawn; and though it omits several things recorded of them in the book of Kings, yet it gives abundance of anecdotes not to be met with there, which are of great use and advantage in history to know.  — Gill


 2 Chronicles -

Preface to the Two Books of Chronicles

Anciently these two books were considered but as one: for this we have not only the testimony of St. Jerome, but also that of the Masoretes, who gave the sum of all the sections, chapters, and verses, under one notation at the end of the second book, without mentioning any division; and although the modern Jews divide them, yet they give the Masoretic enumeration of sections, etc., as it was given of old; and all editors of the Masoretic Bibles, whether Jewish or Christian, follow the same plan.

These books have had several names. In Hebrew they are denominated דברי הימים  dibrey haiyamim; literally, The Words of the Days, i.e., The Journals, particularly of the kings of Israel and kings of Judah. But this name does not appear to have been given by the inspired writer.

The Syriac has, The Book of the Transactions in the days of the Kings of Judah: which is called, Dibrey Yamim; referring to the Hebrew title.

The Arabic has, The Book of the Annals, which is called in Hebrew, Dibrey Haiyamim.

The Septuagint has, παραλειπομενων, of the things that were left or omitted; supposing that these books were a supplement either to Samuel and to the books of Kings, or to the whole Bible. To this the Greek translators might have been led by finding that these books in their time closed the Sacred Canon, as they still do in the most correct editions of the Hebrew Bible.

The Vulgate uses the same term as the Septuagint, referring, like the Syriac and Arabic, to the Hebrew name.

In our English Bibles these books are termed Chronicles, from the Greek χρονικα, from χρονος, i.e., A History of Times; or, as the matter of the work shows, “A History of Times, Kingdoms, States, Religion, etc., with an Account of the most memorable Persons and Transactions of those Times and Nations.” Concerning the author of these books, nothing certain is known. Some think they are the works of different authors; but the uniformity of the style, the connection of the facts, together with the recapitulations and reflections which are often made, prove that they are the work of one and the same person.
The Jews, and Christian interpreters in general, believe they were the work of Ezra, assisted by the prophets Haggai, Zechariah, and Malachi. That Ezra was the author is, on the whole, the most probable opinion. That he lived at the conclusion of the Babylonish captivity is well known; and the second book of Chronicles terminates at that period, barely reciting the decree of Cyrus to permit the return of the captivated Israelites to their own land; which subject is immediately taken up in the book of Ezra, in which the operation of that decree is distinctly marked.

There are words and terms, both in Chronicles and Ezra, which are similar, and prove that each was written after the captivity, and probably by the same person, as those terms were not in use previously to that time, and some of them are peculiar to Ezra himself: e.g., we have כפורי זהב  kipporey zahab, “golden cups;” Ezr_1:10; Ezr_8:27; and in 1Ch_28:17; and דרכמון  darkemon or drakmon, “a drachma” or; drachm, 1Ch_29:7; Ezr_2:69; Neh_7:70; and רפסדות  raphsodoth, “rafts” or floats, 2Ch_2:16, widely differing from דברות  doberoth, 1Ki_5:9, which we there translate in the same way. Calmet considers these words as strong evidence that these books were the work of Ezra, and penned after the captivity.

We are not to suppose that these books are the Chronicles of the Kings of Judah and Israel so often referred to in the historical books of the Old Testament; these have been long lost, and the books before us can only be abridgments, either of such chronicles, or of works of a similar kind.
That the ancient Jews took great care to register their civil, military, and ecclesiastical transactions, is sufficiently evident from frequent reference to such works in the sacred writings; and that these registers were carefully and correctly formed, we learn from the character of the persons by whom they were compiled: they were in general prophets, and seem to have been employed by the kings under whom they lived to compile the annals of their reigns; or most likely this was considered a part of the prophet’s regular office.

Samuel, Nathan, and Gad, wrote under the reign of David; 1Ch_29:29.

The acts of the reign of Solomon were written by Nathan, Ahijah, and Iddo; 2Ch_9:29.

Shemaiah and Iddo wrote those of Rehoboam; 2Ch_12:15.

Iddo wrote also those of Abijah; 2Ch_13:22.

It is likely that Hanani the seer wrote those of Asa; 2Ch_16:7.

Jehu the prophet, the son of Hanani, 1Ki_16:1, 1Ki_16:7, wrote the acts of Jehoshaphat; 2Ch_20:34. Under this same reign we find Jahaziel the prophet, 2Ch_20:14; and Eliezer the prophet, 2Ch_20:37.
Isaiah recorded the transactions of Uzziah, 2Ch_26:22; and those of Hezekiah, 2Ch_32:32; and of Ahaz, of whose reign we find the principal facts in the fifth, sixth, and ninth chapters of his prophecies.

Under this reign we find Oded the prophet, 2Ch_28:9.

Hosea wrote the history of the reign of Manasseh. See 2Ch_33:19, in the margin.

And Jeremiah wrote the history of Josiah and his descendants, the last kings of Judah.

This was such a succession of historians as no nation of the world could ever boast. Men, all of whom wrote under the inspiration of God’s Holy Spirit; some of whom had minds the most highly cultivated, and of the most extraordinary powers. Whether the prophets who flourished in the reigns of the kings of Israel wrote the annals of those kings, we know not, because it is not positively declared. We know that Ahijah the Shilonite lived under Jeroboam, the son of Nebat; 1Ki_11:29; 1Ki_14:2; and Jehu, son of Hanani, under Baasha; 1Ki_16:7.

Elijah and many others flourished under the reign of Ahab. Elisha, Jonah, and many more, succeeded him in the prophetic office.

[daniel1212av]

Besides these prophets and prophetic men, we find other persons, whose office it was to record the transactions of the kings under whom they lived. These were called secretaries or recorders; so, under David and Solomon, Jehoshaphat the son of Ahilud was recorder. מזכיר  mazkir, “remembrancer;” 2Sa_8:16, and 1Ch_18:15. And under Hezekiah we find Joah, the son of Asaph; 2Ki_18:18. And under Josiah, Joah the son of Joahaz, who filled the office; 2Ch_34:8.

The real object of the author of these books is not very easy to be ascertained. But it is evident that he never could have intended them as a supplement to the preceding books, as he relates many of the same circumstances which occur in them, and often in greater detail; and, except by way of amplification, adds very little that can be called new, and omits many things of importance, not only in the ancient history of the Israelites, but even of those mentioned in the preceding books of Samuel and Kings. Nine chapters of his work are occupied with extensive genealogical tables, but even these are far from being perfect. His history, properly speaking, does not begin till the tenth chapter, and then it commences abruptly with the last unsuccessful battle of Saul and his death, but not a word of his history.

Though the writer gives many curious and important particulars in the life of David, yet he passes by his adultery with Bath-sheba, and all its consequences. He says nothing of the incest of Amnon with his sister Tamar, nor a word of the rebellion and abominations of Absalom. He says very little of the kings of Israel, and takes no notice of what concerned that state, from the capture of Amaziah king of Judah by Joash king of Israel; 2Ch_25:17, etc. And of the last wars of these kings, which terminated in the captivity of the ten tribes, he says not one word!

The principal design of the writer appears to have been this: to point out, from the public registers, which were still preserved, what had been the state of the different families previously to the captivity, that at their return they might enter on and repossess their respective inheritances. He enters particularly into the functions, genealogies, families, and orders of the priests and Levites; and this was peculiarly necessary after the return from the captivity, to the end that the worship of God might be conducted in the same way as before, and by the proper legitimate persons.

He is also very particular relative to what concerns religion, the worship of God, the temple and its utensils, the kings who authorized or tolerated idolatry, and those who maintained the worship of the true God. In his distribution of praise and blame, these are the qualities which principally occupy his attention, and influence his pen.

It may be necessary to say something here concerning the utility of these books. That they are in this respect in low estimation, we may learn from the manner in which they are treated by commentators: they say very little concerning them, and suppose the subject has been anticipated in the books of Samuel and Kings. That the persons who treat them thus have never studied them, is most evident, else their judgment would be widely different. Whatever history these books possess, in common with the books of Samuel and Kings, may, in a commentary, be fairly introduced in the examination of the latter; and this I have endeavored to do, as the reader may have already seen. But there are various details, and curious facts and observations, which must be considered in these books alone: nor will a slight mention of such circumstances do them justice.

St. Jerome had the most exalted opinion of the books of Chronicles. According to him, “they are an epitome of the Old Testament.” He asserts, that “they are of such high moment and importance, that he who supposes himself to be acquainted with the sacred writings, and does not know them, only deceives himself; and that innumerable questions relative to the Gospel are here explained.” Paralipomenon liber, id est, Instrumenti Veteris επιτομη, tantus ac talis est, ut abeque illo, si quis scientiam Scripturarum sibi voluerit arrogare, seipsum irrideat. Per singula quippe nomina, juncturasque verborum, et praetermissae in Regum libris tanguntur historiae, et innumerabiles explicantur Evangelii Quaetiones. - Epis. Secund. ad Paulinum Presbyterum., Oper. Edit. Benedict. vol. iv., col. 574. And in another place he asserts, that “all Scripture knowledge is contained in these books;” Omnis eruditio Scripturarum in hoc libro continetur. - Praefat. in lib. Paral. justa Septuaginta Interpret Oper. Edit. Bened., vol. i., col. 1418. This may be going too far; but St. Jerome believed that there was a mystery and meaning in every proper name, whether of man, woman, city, or country, in the book.

There is one mode of exposition which I have applied to these books, which has not, as far as I know, been as yet used: I mean the Targum, or Chaldee Paraphrase, of Rabbi Joseph. It is well known to all oriental scholars, that a Chaldee Targum, or Paraphrase, has been found and published in the Polyglots, on every book of the Old Testament, purely Hebrew, the books of Chronicles excepted. Neither in the Complutensian, Antwerp, Parisian, nor London Polyglot, is such a Targum to be found; none having been discovered when these works were published. But shortly after the London Polyglot was finished, a MS. was found in the University of Cambridge, containing the Targum on these books: this, with several other pieces, Arabic, Persian, Syriac, etc., Dr. Samuel Clarke collected, and intended to publish, as a supplementary volume to the Polyglot, but was prevented by premature death. The MS. was afterwards copied by Mr. David Wilkins, and printed, with a Latin translation, at Amsterdam, quarto, 1715. Of this work the reader will find I have made a liberal use, as I have of the Targum of Jonathan ben Uzziel, on the preceding books. Rabbi Joseph, the author, lived about three hundred years after the destruction of the second temple, or about a.d. 400. The MS. in question formerly belonged to the celebrated Erpen, and was purchased by the duke of Buckingham, then Chancellor of the University of Cambridge, and by him presented to the public library of that University.

It is worthy of remark, that the term מימרא  meymera, “word,” and מימרא דיי  meymera dayeya, “the word of Jehovah,” is used personally in this Targum; never as a word spoken, but as a Person acting: see the notes on Joh_1:1.

The first book of Chronicles contains a sort of genealogical history from the creation of the world to the death of David, A.M. 2989. — Clarke (abridged).

2 Chronicles - THE FIRST AND SECOND BOOKS OF CHRONICLES were also considered as one by the ancient Jews, who called them "words of days," that is, diaries or journals, being probably compiled from those registers that were kept by the king's historiographers of passing occurrences. In the Septuagint the title given them is Paraleipomenon, "of things omitted," that is, the books are supplementary because many things unnoticed in the former books are here recorded; and not only the omissions are supplied, but some narratives extended while others are added. The authorship is commonly ascribed to Ezra, whose leading object seems to have been to show the division of families, possessions, &c., before the captivity, with a view to the exact restoration of the same order after the return from Babylon. Although many things are restated and others are exact repetitions of what is contained in Kings, there is so much new and important information that, as JEROME has well said, the Chronicles furnish the means of comprehending parts of the New Testament, which must have been unintelligible without them. They are frequently referred to by Christ and the Apostles as forming part of "the Word of God" (see the genealogies in Mat. 1:1-16; Luk. 3:23-38; compare 2Ch_19:7 with 1Pe_1:17; 2Ch_24:19-21 with Mat_23:32-35).  — JFB