Commentaries and Other Bible Study Helps - Prayer Tents - Prayer Tents

21:1-22:1 From 2 Sam. 24:1-25, with significant changes and additions by the Chronicler. The account of David's census and the plague it unleashes is moved from its location at the end of 2 Samuel (where it is only loosely connected to the narrative) to a pivotal place in Chronicles, standing between David's wars (1 Chronicles 18-20) and his temple preparations (chs. 22-29), into which it immediately leads (22:1-2). The purpose of the narrative here is not only to recount and explain David's purchase of the temple site, but especially to expound the meaning of the temple itself as the place of God's mercy and forgiveness, where sin is atoned for and its deadly consequences removed. Significantly, it is David, the principal model of "seeking God" in this work, who exemplifies the need for forgiveness (see 2 Chron. 6:36), as well as being the model penitent (see note on 1 Chron. 21:17).

21:1 Satan. In 2 Sam. 24:1, it is God himself who in anger incites David against Israel, leading to the census. God's angelic "adversary" (which is the meaning of the proper name; see ESV footnote on Job 1:6) is in no sense God's equal (rather, Satan's counterpart in the Bible is Michael; see Jude 9; Rev. 12:7-9). Still, the Chronicler wanted his readers to think of Satan's malice as God's means of carrying out his will (see note on 2 Sam. 24:1). Nevertheless, David himself sinned in giving in to Satan's enticement and ordering the census. This census was sinful probably because it arose from David's presumptuous military ambitions (see 1 Chron. 21:5) and pride, rather than from Yahweh's express command. In addition, David neglected to levy the poll tax for a census required by Ex. 30:12, an act of disobedience that could bring plague on the people.

21:3 guilt (Hb. ’ashmah; see Lev. 6:7). A key term in the Chronicler's theology (see 2 Chron. 24:18; 28:13; 33:23). This addition to 2 Sam. 24:3 emphasizes David's culpability.

21:5-6 The Chronicler adds that Joab found the king's command abhorrent (again emphasizing David's sinfulness), for which reason Joab excluded the priestly tribe of Levi from the count (perhaps in deference to Num. 1:47-49), as well as Benjamin, whose territory included Jerusalem (the site of the ark) and Gibeon (the site of the tabernacle). In all Israel there were 1,100,000 men. The parallel passage in 2 Sam. 24:9 records 800,000 men in Israel and 500,000 men in Judah, which adds up to 1,300,000. It will not do to call this apparent discrepancy a "disagreement," since the Chronicler respected and drew on Samuel and Kings (see Introduction: Purpose, Occasion, and Background); but arriving at the exact explanation is a challenge. One possible solution begins by taking the 470,000 men in Judah as part of the total of "all Israel" (in Chronicles "all Israel" often includes Judah: e.g., 1 Chron. 13:6; 28:4; 2 Chron. 11:3; 24:5; 31:1), and proceeds to notice that in 1 Chron. 21:6 the Chronicler says that Joab's figures here were incomplete, for he did not include Levi and Benjamin in the numbering. Therefore, the census was unfinished, leaving the actual number of God's people uncertain (see v. 3 and 27:23-24, where the text again emphasizes that the numbers were incomplete).

21:7-13 David's confession of guilt leads him to appeal to God's mercy, which is very great (the Chronicler adds "very" to his source to underscore this point). sword. A prominent image in the choice of punishments (v. 12; see also vv. 16, 27, 30) and perhaps an ironic comment on David's attempt to muster a great army of men "who drew the sword" (v. 5).

21:12 three years of famine. Cf. note on 2 Sam. 24:13.

21:14-16 On relented (v. 15), see notes on 1 Sam. 15:11-29 and Jonah 3:10. The Chronicler does not tell readers what the Lord saw; probably it is the impending calamity. The angel with the drawn sword over Jerusalem evokes the image of Abraham with his knife over Isaac in "the land of Moriah" (Gen. 22:2, 9-10). Uniquely in the Bible, the Chronicler will in fact identify the future temple site as Mount Moriah (2 Chron. 3:1). In both cases, the covenantal promises (Gen. 17:3-8; 1 Chron. 17:8-14) seem threatened with destruction were it not for God's merciful reversal of his command and provision of an alternative sacrifice (21:26; cf. Gen. 22:13).

21:17 Compared to 2 Sam. 24:17 (see note there), David here makes a fuller and more emphatic confession of his personal responsibility and guilt in calling the census, and asks for the plague to be taken from the people.

21:18-27 the angel of the Lord . . . commanded Gad. The altar is God's initiative and provision for atonement. David's purchase of the threshing floor of Ornan for the full price (vv. 22, 24; cf. note on 2 Sam. 24:23-24) echoes Abraham's purchase of the cave of Machpelah (Gen. 23:9) and continues the Abraham-David typology.

21:25 600 shekels. See note on 2 Sam. 24:23-24.

21:26 David built there an altar. See note on 2 Sam. 24:25. The Lord answered him with fire from heaven, signifying God's approval of the site (see Lev. 9:24; 2 Chron. 7:1).

21:28-22:1 This material is not found in 2 Samuel 24. It explains why David did not go to Gibeon to offer a sacrifice and why he concluded that God had authorized the transfer of that sanctuary to the new site in Jerusalem (see 2 Chron. 1:3-6; 5:5).

22:2-19 David's designation of the temple site (v. 1) leads directly into the next major unit of the work (chs. 22-29), which describes David's preparation for building the temple. Although David was prevented from taking part in the actual construction, he stands alongside Solomon in this chapter as the one who provided the materials, personnel, and conditions essential for the task. Chapter 22 has the form of a private commissioning of Solomon, while chs. 28-29 include a public commissioning "in the sight of all Israel" (28:8). Their reigns are presented as a complementary unit, both being essential for the fulfillment of the task: what David begins, Solomon completes. The presentation of events is modeled in part on the transfer of leadership from Moses to Joshua (see esp. Deut. 31:6-8, 23; Josh. 1:5, 7-9).

22:2-5 David's preparation of the temple workforce included the imposition of forced labor on resident aliens (see 2 Sam. 20:24; cf. notes on 2 Chron. 2:2; 8:7-10). War booty provided some of the material (see 1 Chron. 18:8). These events belong to the last years of David's life, when Solomon was still young and inexperienced (22:5)--hence David's solicitous care.

22:6-16 David's private commission to his son is intended to prepare him in mind and heart for his demanding duty. David refers back to the dynastic promise (17:7-14), amplifying some of its statements. His disqualification by Yahweh from temple building (22:8) arises chiefly from the character of his reign, a time of warfare and subduing enemies (chs. 18-20), in contrast to Solomon's reign, the promised time of peace and quiet for Israel (see also Deut. 12:10-11). The wordplay on Solomon's name (Hb. Shelomoh) and "peace" (Hb. shalom) underlines this point.

22:11-13 Along with fulfilling his commission to build, David emphasizes Solomon's need to keep the Law of Moses in the ruling of his kingdom. Be strong and courageous. Fear not. See Deut. 31:7-8 and Josh. 1:9.

22:14 David's provision for the temple preparation is distinct from the donation of 3,000 talents of gold and 7,000 talents of silver that he gave out of his own treasure (29:3-4).

22:17-19 David's exhortation to the leaders of Israel to seek the Lord entails active obedience to the divine command: Arise and build the sanctuary of the Lord God. Solomon must already have been appointed to a co-regency with David by this time (see 1 Kings 1:28-2:12) in order for David to command Israel's leaders to assist Solomon in his task. As elsewhere in the book, the order of 1 Chronicles 22-29 is dictated more by thematic considerations than by strict chronology.

23:1-27:34 Chapters 23-27 detail David's further preparations for Solomon's rule, in the provision of religious, military, and political leadership. These chapters consist mainly of lists of temple personnel and royal officials, interspersed with narrative and descriptive notes. The primary interest lies in David's organization of the Levites (23:3-32; 24:20-26:28) and the Aaronic priests (24:1-19) for temple worship and administration. David's reorganization of the Levites' work was a necessary consequence of the construction of the temple and the central place it would have in the nation's life. The structures of the temple ritual are shown to rest on royal authority.

23:3 A legitimate census of the Levites, as in Num. 4:1-3. The age of commencing service (thirty . . . and upward) was later lowered to 20 (1 Chron. 23:24, 27). 38,000. The Hebrew word here for "thousand" may denote "groups" or "units" of indeterminate size (see note on 12:23-37).

23:6-23 David organizes the Levites according to their traditional clans: the Gershonites (vv. 7-11), the Kohathites (vv. 12-20), and the Merarites (vv. 21-23).

23:13b This summarizes the specific duties of the priesthood.

23:24-32 David appears as the successor to Moses (see Numbers 4) in redefining the Levites' duties for the new age of the temple. As assistants of the priests, the Levites have responsibility for the temple precincts and vessels, preparing food for the offerings, and the service of music and praise that accompanies the times of sacrifice.

24:1-19 David's provision for the temple services included organizing the priests into 24 divisions selected by lot. A duty roster of 24 divisions provided for two weeks of service by each division, based on a lunar calendar of 48 weeks.

24:2 Nadab and Abihu died. See Lev. 10:1-3. The priesthood was hereditary, and descended through the lines of Eleazar and Ithamar.

24:3 Zadok. See 1 Kings 1:8; 2:35. Ahimelech. The son of Abiathar (2 Sam. 8:17), with whom Zadok is usually paired (2 Sam. 15:35; 1 Kings 4:4).

24:5-6 While David appointed the priestly divisions, duties were allocated impartially by the drawing of lots. The lots were drawn alternately between the families of Eleazar and of Ithamar for the first 16 lots; then the remaining eight assignments to duty fell automatically to the families of Eleazar.

24:7 Jehoiarib appears as the ancestor of Mattathias in 1 Macc. 2:1.

24:10 Hakkoz. See Ezra 2:61-63. Abijah. An ancestor of John the Baptist (Luke 1:5).

24:20-31 The list of Levites is updated in 23:6-23 to include another generation in six of the Levitical families. Like the Aaronic priestly families, the Levites also cast lots without distinction for their duties.

25:1-31 See 23:4b. David's organization of the Levitical musicians (initiated in chs. 15-16) was to prepare them for leading worship in the temple. Like the priests, the musicians were arranged into 24 divisions for their duties, according to the number of sons of the three main family groups. Their service accompanied the regular offerings of the priests. The Chronicler was probably seeking to encourage a similar ministry among the Levitical singers of the second temple, whose service, authorized by David, would also connect the community of their day with the preexilic Davidic kingdom.

25:1-8 David and the leaders of the Levites divided the musicians into the three family groups of Asaph, Jeduthun, and Heman (see 6:31-47), who prophesied with musical instruments, i.e., wrote songs. In some cases, their songs seem to have become part of OT Scripture, for Asaph is named in the titles of Psalms 50 and 73-83, and Jeduthun in the titles of Psalms 39, 62, and 77. In addition, Heman here may be the same person as Heman the Ezrahite named in the title of Psalm 88 (cf. also 1 Chron. 6:33). The verb "to prophesy" (Hb. naba’) indicates that their songs were prompted or guided by the Spirit of God. This shows that "prophecy" is not always a direct announcement of God's plans; it indicates that the person is operating as God's authorized spokesman, here providing the right way for God's people to sing to him (they prophesied . . . in thanksgiving and praise to the Lord, 25:3).

25:4 The last nine names of Heman's sons have unusual Hebrew forms, and some have suggested that they are based on the first lines of various psalms, possibly applied as nicknames to these families.

25:7-31 The 24 divisions of 12 members each were assigned their duties impartially by lot, as were the priests (24:5). Each group varied in age and contained both teachers and pupils (25:8).

26:1-32 See 9:17-27 and 23:4a. The primary duty of the Levitical gatekeepers was to safeguard the sanctuary from trespass by unauthorized persons and from defilement by idolatrous practices (see 2 Chron. 29:3-7). They were also responsible for the temple treasuries and the maintenance of the building and its equipment (see 1 Chron. 9:22-32). The gatekeepers played a vital role in aiding the high priest Jehoiada in opposing Athaliah (2 Chron. 23:4-8, 19), and in the reforms by Hezekiah (2 Chron. 31:14) and Josiah (2 Chron. 34:9).

26:1-11 The gatekeepers included the families of Meshelemiah (vv. 1-3, 9), Obed-edom (vv. 4-8), and Hosah (vv. 10-11; see 16:38). Obed-edom is probably to be identified with the Philistine caretaker of the ark in 13:14. The inclusion within this company of one who was not an Israelite by birth suggests a certain fluidity in the early monarchy over who might count as a "Levite." The postexilic period took a much stricter line over Levitical genealogy (see Ezra 2:61-63). Asaph. A shortened form of Ebiasaph (1 Chron. 9:19).

26:12-19 The assignment of duties by lot. The east gate (v. 14) was the position of greatest responsibility, requiring six gatekeepers, because it would lead directly to the temple entrance. It was known as "the king's gate" in postexilic times (9:18).

26:20-28 Certain Kohathite families, the Ladanites and Amramites, had duties as treasurers. The two treasuries were located near the gates (see 9:26): one for the house of God (presumably to store the regular tithes and offerings), and another for the dedicated gifts, i.e., the spoils of war (see 18:11) and other special gifts.

26:29-32 See 23:4b. Two other groups of Levites, the Izharites and the Hebronites, were assigned to serve outside Jerusalem as officers and judges among the Israelite tribes both west and east of the Jordan. The Hebronites were appointed for all the work of the Lord and for the service of the king. Possibly this signifies responsibilities for religious and civil taxation and administration. These arrangements were made in the last year of David's rule (c. 970 b.c.; 26:31; see 29:27).

27:1-34 The Chronicler concludes this section on David's provision of leadership for Solomon with details (derived from four lists) of the non-Levitical military and political officials serving the kingdom.

27:1-15 The 12 military commanders are listed among David's "mighty men" (11:11-47) and included among the leaders of Israel who were directly involved in the temple preparations (28:1). The army depicted here is not David's more permanent force (see 2 Sam. 15:18; 23:8-39), but a citizen militia of 12 divisions, each doing a month's duty on rotation. 24,000. Probably either an ideal number or "24 units" (see note on 1 Chron. 12:23-37).

27:16-22 These leaders of the tribes are probably David's appointees. Their actual role in his administration is unknown. This section may indicate that the centralization of power, together with a move away from the old tribal system of eldership during Solomon's reign (1 Kings 4:7-19), had already begun in the latter part of David's reign. The order and enumeration of the tribes differs here from 1 Chronicles 2, counting Aaron as a tribe and omitting Gad and Asher.

27:23-24 Joab's failure to complete the unauthorized census (21:6) stemmed from his recognition that David's presumptuous act ran counter to God's promise of innumerable descendants to Abraham (see Gen. 15:5).

27:25-34 A list of 12 administrators of the royal property (v. 31b). David is presented as one blessed with wealth. His estates included storehouses in Jerusalem and the provinces, lands for various crops, and livestock. The incomes from these sources would have met some of the expenses of his bureaucracy.

27:32-34 An additional list of royal counselors (see 18:14-17). This Jonathan, David's uncle, is not otherwise known. Ahithophel is mentioned frequently in 2 Sam. 15:12-17:23.

28:1-21 This section resumes in a public setting the charge and exhortation given in private by David in ch. 22. The audience (28:1) consists of the military and tribal leaders and the royal overseers listed in ch. 27, along with David's leading soldiers (see 11:10-12:40).

28:2-3 David explains that his failure to build a temple was due to Yahweh's disqualification of him from that task on account of his preoccupation in warfare (v. 3; see 22:8-9). David's description of the temple as a house of rest for the ark of the covenant . . . for the footstool of our God (see Ps. 132:7, 8, 14) indicates that the temple will signify not only the land at rest (and thus a fitting project for the "man of rest"; 1 Chron. 22:9), but also God's own rest among his people, and thus the completion of his work (cf. Gen. 2:1-3).

28:4-5 The project of temple building is a matter of God's choice, not David's. After David, Solomon is the only king in the OT said to be chosen by God (another factor that unifies the reign of these two kings in the Chronicler's presentation). Solomon is chosen to sit on Yahweh's throne (v. 5), to be his adopted son (v. 6), and to build God's temple (v. 10).

28:6 Solomon . . . shall build my house. Cf. 17:11-14; 22:9-10.

28:7, 9 The establishment of Solomon's kingdom is dependent on his obedience to Yahweh's commands. Solomon will prove obedient in the task of temple building, but will fail to serve God with a whole heart throughout his reign (see 1 Kings 11:4).

28:11-19 David passes on to Solomon the temple plan that he received as a revelation from God (v. 19), just as Moses received the plan ("pattern," Ex. 25:9, 40) for the tabernacle from God. The gold and silver temple vessels (1 Chron. 28:14-17), which Solomon's craftsmen fashioned (2 Chron. 4:6-22), were removed by the Babylonians at the fall of Jerusalem (2 Chron. 36:18) then returned by the Persians at the restoration after the exile (Ezra 1:7-11). They signified the continuity of the Chronicler's generation with the preexilic temple worship, and God's covenant faithfulness to his people.

28:19 in writing from the hand of the Lord. One interpretation is that David is claiming prophetic inspiration for his writing of the temple plans he has just described (cf. 2 Chron. 29:25, where "from the Lord" is lit., "by the hand of the Lord"), and thus divine authorization for the plans. It is possible, however, that David is making a stronger claim, namely, that the temple plans were given to him in written form by God (cf. Ex. 24:12; 31:18; 32:16).

28:20-21 David commissions Solomon in public, just as he had previously done in private (22:11-13).

29:1-9 David exhorts all of the assembly to support Solomon in his task by contributing to the temple fund, just as he has himself given generously from his own personal property. The temple is designated a palace, indicating that it is God's kingly residence among his people. The freewill offerings of the people that David calls for signify that they are consecrating themselves to Yahweh (cf. v. 5, ESV footnote: it is the same expression used of the ordination of priests; Ex. 28:41). The people's response calls to mind the gifts made by the Israelites for the tabernacle in Moses' day (Ex. 35:20-29). The writer stresses their wholehearted and joyful devotion to the task.

29:7 darics. The daric was a Persian coin first minted under Darius I (522-486 b.c.). The Chronicler uses this contemporary loanword to convey to his readers the value of what was given, and to indicate a sense of the leaders' generosity. The example of the people in David's day was intended to speak to the Chronicler's own generation, encouraging them in their commitment to the upkeep of the temple, its services, and its personnel. See also 2 Chron. 31:4-10.

29:10-19 David's great prayer of praise and supplication marks the climax of his reign. Israel's king praises God for his universal kingdom and recognizes him as the source of all wealth and strength (vv. 10-13). Indeed, even the generosity of David and the people in providing for the temple comes from God himself (vv. 14, 16). They depend entirely on God for their security and well-being, and even in the Promised Land they are strangers and sojourners before God (v. 15). David then reflects that God examines the human heart for uprightness or integrity (v. 17), a further indication that the Chronicler cares above all for the inner reality of faith. David concludes by praying that God will keep the people in the same purpose and mind as they have shown this day, and will give to Solomon a whole heart in obedience to God's commandments (vv. 18-19).

29:22b they made Solomon the son of David king the second time. Solomon had been rather hurriedly anointed and installed as king in response to Adonijah's attempted coup (1 Kings 1:28-40, not mentioned in Chronicles). This second ceremony occurred when his succession was secure and widely acknowledged (1 Chron. 29:24). David himself had been anointed king on three occasions: privately before his family (1 Sam. 16:13), and twice in Hebron (2 Sam. 2:4; 5:3).

29:23 The Lord has done for Solomon what he had earlier done for David (14:2), in accordance with his promise to David (1 Kings 2:24).

29:26-30 See 1 Kings 2:10-11. The various Chronicles mentioned in 1 Chron. 29:29 probably contained much of the material that is included in the books of Samuel and Kings, but may have included additional records as well (see note on 1 Kings 14:19). Samuel, Nathan, and Gad all played roles in the life of David (see 1 Chron. 9:22; 17:1-15; 21:9-13). The kingdoms of the countries most likely refers to the surrounding nations that David had subjugated.

29:27 David reigned over Israel for forty years, and died in 971 b.c.