1 Chronicles
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1 Chronicles
Like the Books of Samuel and Kings, 1 and 2 Chronicles were originally one book. The Hebrew title means the chronological events of the period. The Greek version, which divided Chronicles into two books, entitled them "The Things Left Out" or "Omitted." This title reflects the misunderstanding that Chronicles was written to supplement the events left out of Samuel and Kings. The English name is derived from the Latin Vulgate's title, "The Chronicle of the Whole Sacred History."
The Books of Chronicles are not to be confused with the "annals of the kings of Judah" and "annals of the kings of Israel," which were official royal accounts used in writing 1 and 2 Kings (for example, 1 Kgs. 14:19; 15:7).
The Greek and English traditions have the Books of Chronicles in the collection of historical books, with Chronicles followed by Ezra and Nehemiah. In the Hebrew collection, however, Chronicles is the last book in the canon. There it is grouped with the Writings and is preceded by Ezra-Nehemiah.
The author is unknown. Tradition assigned the book to Ezra (see 2 Chr. 36:22-23 with Ezra 1:1-2). The author probably was a Levite or someone closely associated with the temple since Chronicles focuses on worship in Jerusalem. Many scholars believed that an individual or school, called the "Chronicler," produced Chronicles and Ezra-Nehemiah as one continuous history. Others have rejected this idea of a "Chronicler's History," arguing that all ancient traditions separated the books and that they have a different viewpoint (see "The Historical Books" and "Ezra"). For this latter group, the term "Chronicler" is limited to the author of 1 and 2 Chronicles.
The date of Chronicles is about 400 b.c. Chronicles uses sources from an earlier period, particularly the canonical works of Genesis, Samuel, and Kings. Other sources named are "the annotations on the book of the kings" (2 Chr. 24:27); "the book of the kings of Israel and Judah" (27:7; 35:27), which also contained oracles by Isaiah (32:32); "the annals of the kings of Israel" (20:34; 33:18); "the records of the seers" (33:19); and Isaiah's prophetic works (26:22).
Differences with Samuel and Kings. While Chronicles shows a dependence on the Books of Samuel and Kings, there are remarkable differences in content and theological perspective.
1. Chronicles was not written to supplement these former works, nor was it simply a rewriting. These books offer a fresh interpretation of Israel's monarchy. Samuel and Kings addressed the exilic community and explained why Israel's monarchy failed. Chronicles addressed the restored community and explained that God still had a purpose for Israel. Chronicles was written from a priestly perspective, whereas Samuel and Kings were written from a prophetic perspective.
2. Chronicles attempts a comprehensive history, beginning with Adam, but Samuel and Kings are limited to the time of the monarchy. In the Book of Kings, Judah still awaits release from captivity, but Chronicles ends with the decree of Cyrus anticipating Judah's return.
3. Chronicles features David and the kings of Judah and avoids commenting on the Northern Kingdom. Even the reign of Saul is treated as a preamble to David's accession. Chronicles tells the positive contributions of David and Solomon and omits unflattering events in their reigns.
4. The palace is center stage in Samuel and Kings, but the temple is central in Chronicles. For the Chronicler the lasting contribution of the kings was religious. Samuel and Kings condemn sin and urge repentance, but Chronicles encourages the faithful to make a new start.
Theme. God promised David an eternal throne, choosing David to found the true center of worship in Jerusalem and appointing Solomon to build His temple (28:4-7).
- God's Redemptive Plan (1:1-9:44)
- Plan through David (10:1-20:8)
- Plan of Worship (21:1-29:30)
Purpose and Theology.
1. First and Second Chronicles give the history of Israel from its ancestral roots in Adam to the period of restoration after the Babylonian exile. An important function of the genealogies that begin Chronicles is to provide continuity in God's plan for Israel. The retelling of Israel's history was to encourage the Jewish community by emphasizing God's selection of Israel and His promises to them. Chronicles shows that the enduring purpose of Israel was the worship of God. Israel could take heart because, although it had no king, the temple remained.
2. The dominant motif is the temple and its service. Chronicles focuses on the institution of worship, especially music, and the role of the Levites. The book gives attention to David's preparations for the building of the temple almost to the exclusion of other accomplishments (1 Chr. 6:48-49; 22:1-26:32; 28:1-29:9).
3. First Chronicles exhorts Israel to be faithful so that the redemptive plan promised to David might be fulfilled through them (17:7-15; 28:4-7). God's reward for faithfulness is emphasized, particularly in response to prayer (4:9-10; 5:20-22; 16:8-36; 17:16-27; 29:10-19). The Chronicler explained that unfaithfulness was the reason for the failure of Israel's kings and the exile (5:25-26; 9:1b; 10:13-14).
4. Since God is holy, His people were to worship properly as Moses had commanded and as David ordained. As a consequence of God's holiness, anyone who profaned the sanctity of worship or transgressed the law experienced His wrath (13:10-12; 15:11-15; 21:1-8; 27:23-24; 28:7). David sang of God's holiness when he invoked all creation to worship Him (16:10,29,35; 17:20; 29:11,16).
5. The Lord is also sovereign in world affairs, in particular the rise and success of David's kingdom (1:1-9:44; 17:7-15; 28:4-7; 29:25). Three times the Chronicler returned to the giving of the Davidic covenant (17:1-27; 22:6-13; 28:1-10). Chronicles tends to speak of God's direct involvement (14:2,10,15; 18:6,13) whereas Samuel and Kings include inter-mediate causes. The plans for the Jerusalem temple are attributed to God's direct revelation and not the creation of David (28:12).
6. Leadership is a significant teaching for the author, who sought to encourage Israel in a day when it had no king. The messianic expectation was still alive for the author, who therefore idealized David's role (17:7-15; 28:5; 29:23). The Chronicler emphasized the spiritual leadership of the nation, particularly the Levites and officials (15:2-27; 23:2-26:32; 29:1-9).
God's Redemptive Plan (1:1-9:44)
The genealogies are not a sterile recitation of names. They are a significant statement of Israel's place in the whole sweep of God's plan for the world. The Chronicler found the proper appreciation of universal history in the founding of Israel, the appointment of David, and the building of the temple, where God resided in the world (a foretaste of the true Temple, Jesus Christ, who resided in the world as a man; see John 12).
From Adam to David (1:1-3:24). The genealogies from Adam to Abraham, from Jacob (Israel) to David, and from David to his postexilic descendants show the continuity of God's redemptive plan. The divine plan, which began before creation, began to develop in the realm of history in the garden with Adam (Gen. 3:15) and continued through Abraham who would bring blessing to the world (12:1-3). This promise of blessing would be realized in the lineage of David (2 Sam. 7). The genealogy of David is traced by the Chronicler beyond the exile, indicating that the promise had not been abandoned. The purposes of God always outweigh the circumstances of Israel's political misfortunes.
More Descendants (4:1-5:26). More descendants of Judah are listed. Among them is Jabez, who is a model of the faith. Simeon's descendants are listed next since this tribe was assimilated into Judah's territory (Josh. 19:1-9). The families beyond the Jordan are listed, with Reuben honored as the firstborn.
Levi (6:1-81). The lineage of the high priest is carefully traced and distinguished from the other Levitical families since only Aaron's sons were permitted to offer sacrifice at the temple. The Levites served as temple musicians and carried out other temple duties.
Remaining Tribes (7:1-40). The remaining tribes are listed, but Dan and Zebulon are absent since the Chronicler wanted to retain the traditional number of twelve tribes.
Family of Saul (8:1-9:44). The narration repeats that Saul was from the Benjamites who lived in Gibeon and not the Benjamites of Jerusalem. The Chronicler reaffirmed that the Lord had chosen David and Jerusalem, not Saul of Gibeon. Those among the tribes who returned from the exile and resided in Jerusalem were cataloged by genealogies.
Plan Through David (10:1-20:8)
The episode of Saul's death provides the background for David's kingdom. David's rule was glorious, and the pinnacle of his reign was the bringing of the ark into Jerusalem. God honored David's desire to build a temple by granting him an eternal throne. David prospered all the more because of God's blessing and dedicated to the Lord the spoils of his victories.
Saul's Unfaithfulness (10:1-14). Saul's final defeat and suicide are told (see 1 Sam. 31). The Chronicler concluded that Saul's death was God's judgment on unfaithfulness (see 1 Sam. 13; 15; 28).
God Prospers David (11:1-47). David became king, according to God's promise (see 2 Sam. 5:1-3). He conquered the stubborn Jebusites in Jerusalem and became increasingly powerful because the Lord was with him (2 Sam. 5:6-12). The evidence of David's strength was the awesome deeds his corp of mighty men accomplished (see 2 Sam. 23:8-39).
Army of God (12:1-40). Those who joined David at Ziklag (1 Sam. 27:2-6) were numerous and from many tribes throughout Israel. His army was like the army of God. All the tribes rejoiced at David's coronation as king over all Israel.
God's Holiness and the Ark (13:1-14). Saul did not inquire of the Lord during his reign, but David with all Israel's consent attempted to return the ark of God from Abinadab's house at Kiriath Jearim (2 Sam. 6:2-11).
Although the people were zealous for the Lord, they sinned by transporting the ark improperly on a cart (1 Chr. 15:13). According to Moses' instructions, the Levites were to carry it by poles without touching it. The penalty for disobedience was death (Exod. 25:14; Num. 3:31; 4:15). Uzzah steadied the ark when it slipped from the cart. The Lord struck him dead. When David witnessed this, he feared the Lord as never before. The ark was left in the care of Obed-Edom, and the Lord blessed his household because of the ark.
God Establishes David (14:1-17). All the nations began to fear David. Hiram, king of Tyre, sent building materials for David's palace. David knew that the Lord had established his reign and a growing family; (2 Sam. 5:11-16). The Lord led David's armies into battle and delivered up the Philistines (2 Sam. 5:17-25).
The Ark Rests (15:1-29). Jerusalem was called the "City of David" because David captured it as a royal possession. He attempted again to return the ark and was successful because he carefully followed the Lord's word (Exod. 25:14; Num. 4:5-6,15). The priests and Levites consecrated themselves in preparation to carry the ark.
David, an accomplished musician himself (see 1 Sam. 16:18,23), prepared the people for worship by establishing a complete orchestra and appointing three Levitical choirs under the direction of Heman, Asaph, and Ethan (Jeduthun; compare the superscriptions of Pss. 50; 73-83; 88-89). When the ark was brought to Jerusalem, David ordered sacrifices offered to God. David's wife, Michal, Saul's daughter, disdained David's free worship (2 Sam. 6:12-23).
David's Prayer (16:1-43). After David worshiped with sacrifice, he called for the Levites to offer thanksgiving, prayer, and praise.
David presented a thanksgiving hymn. The Chronicler compiled excerpts from well-known psalms to convey the meaning of David's hymn for the Chronicler's community (Ps. 96; 105:1-15; 106:1,47-48). David called the righteous to worship, extolled the Lord's grace from the days of Abraham, and concluded by invoking all creation to worship the Creator.
David provided for the daily sacrifice by appointing Asaph to minister at the ark in Jerusalem and Zadok to serve the tabernacle at Gibeon.
God's Promises to David (17:1-27). After David had brought the ark to Jerusalem, he decided to build a "house" (temple) for the Lord. By divine oracle the prophet Nathan learned that God would instead build David a dynastic "house." God promised David a kingdom, a throne, and an eternal dynastic house. David's son would build the Lord's house and would rule as God's son over the Lord's kingdom. The Chronicler explained elsewhere that God prohibited David from building the temple because David's career was known for war and bloodshed (22:8; 28:3).
When Nathan reported the oracle, David prayed, admitting his unworthiness and marveling at the magnitude of God's greatness and grace. The ultimate fulfillment of God's pledge is realized in David's Greater Son, Jesus Christ (see Luke 1:32-33).
David's Conquests (18:1-17). The sincerity of God's promise to David was evidenced by the immediate victories the Lord granted over the Philistines, Arameans, and Edomites. David responded with thanksgiving by giving the spoils of battle to the Lord. The Chronicler concluded: "The Lord gave David victory everywhere he went" (18:6,13). As a result of his new triumphs and expanding kingdom, David increased his governing bureaucracy (2 Sam. 8:15-18).
Defeat the Ammonites (19:1-19). The Lord remained faithful to David by enabling his victory over a coalition of Ammonites and Arameans. David sent a delegation of envoys to befriend Hanun, who succeeded his father, Nahash, as king of the Ammonites. But Hanun spurned David's offer of peace. A major battle ensued, and David's troops outmaneuvered the enemy (2 Sam. 10:1-19).
Rabbah and Philistia (20:1-8). Joab, David's military commander, routed the Ammonites by capturing their capital city Rabbah (1 Chr. 20:1-3; 2 Sam. 12:26-31). David's champions subjugated the Philistine giants (2 Sam. 21:15-22). Typical of the Chronicler, he omitted the embarrassing incident of David's sin with Bathsheba (2 Sam. 11) and left out the account of Absalom's rebellion (2 Sam. 13-19). Chronicles passes over these accounts because they do not serve its purpose. The Chronicler overlooked moral defeats and highlighted David's victories to draw attention to God's sovereignty in David's life. God succeeded in using David to fulfill His purposes for him. David's greatest accomplishments were not political but spiritual—moving the ark to Jerusalem and preparing for the construction of the temple.
Plan of Worship (21:1-29:30)
The final section features the preparations David made for the building of the temple. For the Chronicler this was the most important contribution of the king and predominated his account of David's reign. The temple site was divinely chosen. David organized the Levites and priests for the temple work, organized the army, and held a national convocation. There the people contributed gifts, and David appointed Solomon king and Zadok priest.
Atonement for Evil (21:1-30). While the Chronicler was careful to extol David's virtues, he included the sin of David's census because it explained the choice of the temple site. David took a census of his military troops, presumably because of his pride (see Exod. 30:11-16).
The parallel in 2 Samuel ascribes David's temptation to God (2 Sam. 24:1), but the Chronicler attributed it to Satan. The reason for this difference is the theological purpose of each writing. The Old Testament ascribes all things to the sovereignty of God, indicating His control over all creation (Isa. 45:7). The Chronicler, however, emphasized the holiness of God and therefore featured Satan as the direct cause for David's sin. Elsewhere in the Old Testament, Satan ( the accuser) acts under God's direction (Job 1:6; Zech. 3:1).
Although David confessed his sin, he suffered the consequences of his evil deed. God sent an angel to chasten Jerusalem by a plague. To atone for his sins, David built an altar of sacrifice at the site of Araunah's threshing floor. David bought the place, though Araunah volunteered it, because David knew that true atonement always requires payment. God consumed the offering with fire from heaven, and the plague ceased.
Charge to Solomon (22:1-19). In Kings David's charge included the elimination of his enemies (1 Kgs. 1-2). The Chronicler, whose interest was in David's role as a spiritual leader, omitted this and told only of Solomon's appointment to build the temple.
David established Araunah's threshing floor as the future temple site. He gathered materials and workmen in preparation for the building because Solomon was inexperienced. He charged Solomon to build the edifice, explaining that he was disqualified because of his reputation as a warrior. Peaceful Solomon would be permitted to build the temple. David illustrated his point by making a word play on the name of Solomon ( shelomoh), which is similar in sound to "peace" ( shalom). David finally instructed Solomon to be faithful so that he might have success. David assembled numerous materials and workers to assure Solomon's achievement.
David commanded his officials to help in the task and to serve the Lord with full devotion. He believed that for this purpose God had granted them victory over their enemies.
Organizing the Levites (23:1-32). The Chronicler was not concerned with the political details of Solomon's accession (see 1 Kgs. 1-2). He presented the transition as peaceful and orderly.
The appointment and work of the Levites was divinely ordained through Moses (Num. 3:1-4:49). David organized the Levites into three groups by families—Gershonites, Kohathites, and Merarites. The Levites were assigned to assist the priests' work in the service of the temple.
Organizing the Priests (24:1-31). Aaron's descendants had the exclusive assignment of ministering before the ark (23:13-14; 24:19; Num. 18:1-7). The descendants of Eleazar and Ithamar were divided into twenty-four orders, which served at the temple in rotation (see Luke 1:5,8-9). The order of service for the remaining Levites was determined by the casting of lots in the same manner for as the priests.
Music for the Lord (25:1-31). David established three musical guilds under his supervision. Asaph, Heman, and Jeduthun (Ethan) were Levites David appointed for the musical accompaniment of temple worship (see 15:16-22). The guilds were drawn from all age groups and those with differing musical skills. They were divided into twenty-four courses like the priests.
Serving the Lord's House (26:1-32). Levites from the families of Korah and Merari were entrusted with the security of the temple as gatekeepers. They were chosen because of their exceptional ability. The gatekeepers were stationed day and night to protect the temple. The Levites also provided caretakers for the treasuries. The temple's treasuries included gifts dedicated by David, Samuel, and Saul. The Levites collected taxes for the king (23:29-32).
Army and Administrators (27:1-34). The twelve army divisions and the officers of Israel's tribes are listed. Population figures were not kept because of God's wrath (see 21:1-7). Administrators over civil matters are named, followed by the members of the royal cabinet.
Providential Plans (28:1-21). David assembled Israel to witness his final charge to Solomon. David was precluded from building the temple, but God providentially prepared Solomon to accomplish that task. David repeated the provisions of God's covenant and commissioned Solomon to build the temple (see also 17:1-27; 22:1-19).
David delivered the plans for the temple to Solomon that he had written under the Lord's guidance. Just as the Lord revealed the tabernacle plan to Moses (Exod. 25:1-30:38), the Spirit instructed David's mind.
The plans included the structure of the temple, the treasuries, storehouses, and the holy furniture. The specific document written by David is not preserved in Scripture, but the substance of it probably is found in Chronicles where the temple and its worship are described (1 Chr. 22:1-26:32; 2 Chr. 3:1-4:22). David assured Solomon that the Lord would help him and that the men and materials were prepared.
Worship through Giving (29:1-30). David exhorted the assembly to follow his example of stewardship. The people rejoiced when they saw their leaders give willingly and liberally. David led Israel in worship, praising God for His greatness and acknowledging that the gifts came from the Lord Himself. The congregation recognized Solomon as their king and Zadok as their priest and pledged their allegiance. The Lord exalted Solomon in the eyes of Israel.
David died after forty years of service to the Lord. The Chronicler concluded by referring the reader to the records of Samuel, Nathan, and Gad, which give a comprehensive account of David's reign.
Theological and Ethical Significance. The Persian period, in which Chronicles was compiled, was a time of half-fulfilled hopes. The Jews had been allowed to return from Babylonian exile but without a king. They had been allowed to rebuild the temple, but the "second temple" paled in comparison with the first. The Chronicler reaffirmed for that generation (and ours) that despite the ambiguities of history God is in control and involved in the lives of His people. First Chronicles overlooks the moral defeats and highlights the victories of David to draw attention to God's sovereignty in his life. God succeeded in using David to fulfill His purposes for him. Chronicles challenges today's Christians to trace the high points of God's working in their own lives. Our hope is that the One who began a good work in us will complete it (Phil. 1:6).
First Chronicles illustrates a responsible use of Scripture. The Chronicler's use of the Pentateuch and Prophets to shed new light on his major sources—the Books of Samuel and Kings—demon-strates that Scripture is the best guide to the interpretation of Scripture. The need to interpret "the old, old story" of Samuel and Kings for a new, postexilic generation led to the writing of 1 and 2 Chronicles. Each generation is faced with the task of confronting their world with the truth of Scripture in a way that speaks to the distinctive needs of its age.
First Chronicles recognizes that the greatest accomplishment of David's dynasty was spiritual—the organization and support of temple worship. Worship continues to be the center of Christian life. Worship empowers believers for lives of Christian service.
Questions for Reflection
- How can a person's family roots lead to salvation?
- What does 1 Chronicles teach about the nature and practice of worship, particularly the use of music?
- What does God expect of those who lead congregational worship?
- What can God's people depend on in times of discouragement?
- What does 1 Chronicles teach about stewardship?
Sources for Additional Study
McConville, J. G. I & II Chronicles. Philadelphia: Westminster, 1984.
Sailhamer, John. First and Second Chronicles. Chicago: Moody, 1983.
Wilcock, Michael. The Message of Chronicles. Downers Grove: InterVarsity, 1987.