Studying the bible in the desert

1 Kings 2

2012-01-16T16:19:00.001-08:00

1Ki 2:1 Now the days of David drew nigh that he should die; and he charged Solomon his son, saying,

The events related in 1 Chr. 28–29 had occurred in the interval which separates 1 Kings 1 and 2.

David charged Solomon his son — The charge recorded here was given to Solomon just before his death and is different from the farewell address delivered in public some time before (1Ch_28:2-9). It is introduced with great solemnity.

David charged Solomon his son — David's charge to Solomon is, to keep the charge of the Lord. The authority of a dying father is much, but nothing to that of a living God. God promised David that the Messiah should come from his descendants, and that promise was absolute; but the promise, that there should not fail of them a man on the throne of Israel, was conditional; if he walks before God in sincerity, with zeal and resolution: in order hereunto, he must take heed to his way. This is afterwards more fully expanded, to keep the ordinances, commandments, rights, and testimonies of Jehovah. These four words were applied to the different precepts of the law, the first three of which are connected together in Gen_26:5 because Abraham obeyed My voice and kept My charge, My commandments, My statutes, and My laws. Deu_5:29 Oh that there were such a heart in them that they would fear Me and keep all My commandments always, so that it might be well with them and with their sons forever! Deu_8:11 Beware that you do not forget the LORD your God, in not keeping His commandments, and His judgments, and His statutes, which I command you today, and served to individualize the rich and manifold substance of the demands of the Lord to His people as laid down in the Torah.

1Ki 2:2 I go the way of all the earth: be thou strong therefore, and shew thyself a man;

David appears to have in his thoughts the divine address to Joshua. Without following it exactly, he reproduces several of its leading expressions and sentiments. Solomon’s youth clearly constituted one of the chief difficulties of his position. If he was about nineteen or twenty, and known to be of a pacific disposition 1Ch_22:9, then to have to rule over the warlike and turbulent Hebrew nation, with a strong party opposed to him, and brothers of full age ready to lead it, was evidently a most difficult task. Hence, he is exhorted, though in years a boy, to show himself in Spirit “a man.”

I go the way of all the earth – David is dying. All the inhabitants of the earth must come to the dust. In life, some follow one occupation, some another; but all must, sooner or later, come to the grave. Death is no respecter of persons; he visits the palace of the king as well as the cottage of the peasant. This same phrase is used by Joshua, from whom David seems to have borrowed it.

Show thyself a man - in wisdom and understanding, and in fortitude of mind, though so young a man.

be thou strong, show thyself a man — This counsel is similar to the apostolic direction (1Co_16:13) and refers to the fortitude or strength of mind that was required to discharge the onerous functions of king.

1Ki 2:3 And keep the charge of the LORD thy God, to walk in his ways, to keep his statutes, and his commandments, and his judgments, and his testimonies, as it is written in the law of Moses, that thou mayest prosper in all that thou doest, and whithersoever thou turnest thyself:

Keep the charge of the Lord - The “statutes” have been explained to be the positive ordinances of the Law; the “commandments” the moral precepts, not to steal, etc.; the “judgments” the laws belonging to civil government; and the “testimonies” the laws directing the commemoration of certain events.

keep the charge of the Lord thy God - Which may in general respect his whole walk and conversation, and his obedience to the law and will of God; and in particular his just government of Israel committed to his charge:

Walk in his ways – In the ways of the Lord. Not in man’s ways, nor in the ways of a wicked, perishing world.

to keep his statutes and his judgments - his laws, ceremonial, moral, and judicial:

keep the charge of the Lord thy God — that is, the divine law in all its ceremonial as well as moral requirements. But particular reference was intended to its political institutions, as it was only by strictly maintaining the conduct that became the Hebrew monarch (Deu_17:10-20), that he would secure the blessing of peace and prosperity to his reign (

his testimonies - as the above laws, which testify of his mind, and declare what he would have done and observed:

as it is written in the law of Moses - which a king of Israel was obliged to write a copy of, keep by him, and read it, and rule according to it, Deu_17:18 And it shall be, when he sits on the throne of his kingdom, he shall write a copy of this law in a book from before the priests the Levites.

1Ki 2:4 That the LORD may continue his word which he spake concerning me, saying, If thy children take heed to their way, to walk before me in truth with all their heart and with all their soul, there shall not fail thee (said he) a man on the throne of Israel.

That the Lord may continue his word - The original promise given to David indirectly, through Nathan 2Sa_7:11-17, and apparently unconditional, afterward was made conditional upon continued obedience. David reminds Solomon of this, in order to impress upon him a powerful motive to continue faithful and obedient.

That the Lord may continue his word - The prosperity which God has promised to grant to my family will depend on their faithfulness to the good they receive; if they live to God, they shall sit for ever on the throne of Israel.

with all their heart, and with all their soul - with the strongest affection and zeal; with all eagerness and earnestness; with their whole hearts engaged in every duty performed by them:

there shall not fail thee a man on the throne of Israel - one to succeed him in the throne; this, with respect to his throne, literally considered, was conditional; but, spiritually considered, was absolute, and had its fulfillment in the Messiah, whose throne is forever; Luk_1:32 He shall be great and shall be called the Son of the Highest. And the Lord God shall give Him the throne of His father David. Jer_33:17 For so says the LORD, David shall never lack a man to sit on the throne of the house of Israel,

1Ki 2:5 Moreover thou knowest also what Joab the son of Zeruiah did to me, and what he did to the two captains of the hosts of Israel, unto Abner the son of Ner, and unto Amasa the son of Jether, whom he slew, and shed the blood of war in peace, and put the blood of war upon his girdle that was about his loins, and in his shoes that were on his feet.

Joab the son of Zeruiah did unto me - Joab had murdered both of them out of jealousy in a treacherous and malicious manner; and thereby he had not only grievously displeased David and bidden defiance to his royal authority, but by the murder of Abner had exposed the king to the suspicion in the eyes of the people of having instigated the crime.

Joab the son of Zeruiah did unto me - In his directions with respect to certain important persons, David, anxious for the security of his young successor’s kingdom, allows old animosities to revive, and is willing to avenge himself indirectly, though he had been withheld by certain scruples from taking vengeance in his own person. Joab’s chief offence against David, besides his two murders, was no doubt his killing Absalom 2Sa_18:14. Another serious crime was his support of the treasonable attempt of Adonijah 1Ki_1:7. But besides these flagrant crimes, he seems to have offended David by a number of little acts. He was a constant thorn in his side. He treated him with scant respect, taking important steps without his orders 2Sa_3:26, remonstrating with him roughly and rudely 2Sa_2:24-25, almost betraying his secrets 2Sa_11:19-21, and, where he disliked the orders given him, disobeying them 1Ch_21:6. David allowed his ascendancy, but he chafed against it. These dying counsels concerning Joab and Shimei, did not come from personal anger, but for the security of Solomon's throne.

Put the blood of war upon his girdle - He stabbed them while he pretended to embrace them, so that their blood gushed out on his girdle, and fell into his shoes.

shed the blood of war in peace - when they were at peace with him, as if they had been in open war; and even under a pretence of friendship to them, asking of their peace and welfare, as if he meant nothing less than to behave peaceably towards them.

1Ki 2:6 Do therefore according to thy wisdom, and let not his hoar head go down to the grave in peace.

Let not his hoar head go down to the grave in peace - It would have been an insult to justice not to have taken the life of Joab. David was culpable in delaying it so long; but probably the circumstances of his government would not admit of his doing it sooner. According to the law of God, Joab, having murdered Abner and Amasa, should die. And had not David commanded Solomon to perform this act of justice, he could not have died in the approbation of his Maker.

let not his hoary head go down to the grave in peace - that is, let him not die a natural, but a violent death; and let not his grey hairs be any argument for sparing him, or any reason for delaying the taking of him off, because he would in course die quickly; for he must be now an old man, as old as David, or perhaps older; since he had been his general forty years, even all the time of his reign.

Do therefore according to thy wisdom - Which though young began to appear in him, even in the life of his father; he therefore exhorts him to use the wisdom he had, and take the first and fittest opportunity to cut him off for his former murders and late treason, as a dangerous man to his government and the peace of it:

1Ki 2:7 But shew kindness unto the sons of Barzillai the Gileadite, and let them be of those that eat at thy table: for so they came to me when I fled because of Absalom thy brother.

show kindness to the sons of Barzillai - If the demands of justice required that Joab should be punished, the duty of gratitude was no less holy to the dying king. According to 2Sa_19:38, Barzillai had allowed only one son to follow the king to his court.

1Ki 2:8 And, behold, thou hast with thee Shimei the son of Gera, a Benjamite of Bahurim, which cursed me with a grievous curse in the day when I went to Mahanaim: but he came down to meet me at Jordan, and I sware to him by the LORD, saying, I will not put thee to death with the sword.

I sware unto him by the Lord, saying, I will not put thee to death with the sword - but this oath was not binding upon his successor, and especially should he commit a new crime.

thou hast with thee Shimei — Though David promised him a pardon, which being enforced by the presence of a thousand followers, could not have been well refused, he warned his son against Shimei as a turbulent and dangerous character. It must not be supposed that in these dying instructions David was evincing a fierce, vindictive spirit. He is rather to be considered as acting in the character of a king and magistrate, in noticing crimes which he had not been in a condition to punish, and pointing out persons of whom Solomon would be under a necessity to rid himself as dangerous to the state.

1Ki 2:9 Now therefore hold him not guiltless: for thou art a wise man, and knowest what thou oughtest to do unto him; but his hoar head bring thou down to the grave with blood.

Hold him not guiltless - Do not treat him as an innocent man. Punish him as in thy wisdom thou deemest best. Not capitally at once; but so that he may be likely to give thee in course of time a just occasion to slay him. So, at least, Solomon seems to have understood the charge. (1Ki_2:36-46.)

his hoary head bring thou down to the grave - spare him not on account of his age, but put him to death whensoever he shall be found guilty, let him not die a natural death.

for thou art a wise man — Solomon had given early indications of wisdom before his miraculous endowment with the heavenly gift (1Ki_3:11), and his own sagacity would dictate the course that should be followed in any new offense that Shimei might commit.

1Ki 2:10 So David slept with his fathers, and was buried in the city of David.

Was buried in the city of David - And Solomon, says Josephus, deposited immense treasures with him, in the grave, where they continued unmolested for thirteen hundred years, till Hyrcanus, the high priest, being besieged by Antiochus, opened the sepulcher, and took thence three thousand talents, part of which he gave to Antiochus, to raise the siege. It is added that, many years afterwards, Herod the Great ransacked this tomb and got considerable riches. Little credit is due to this account, though we know that was customary in ancient times to deposit with the more illustrious dead, gold, silver, and precious stones. That the tomb of David existed in the days of the apostles, we learn from Act_2:29, where St. Peter, addressing the Jews, says, Men and brethren, let me speak freely to you of the patriarch David; that he is both dead and buried, and his sepulcher is with us unto this day.

buried in the city of David - not at Bethlehem, in the sepulchre of Jesse, who was a private man; but being a king, in his own city, the hold of Zion he took from the Jebusite, and which afterwards was called by his name, 2Sa_5:7, in Jerusalem; and his sepulchre remained unto the times of the apostles, upwards of a thousand years.

David slept with his fathers - Died as his ancestors before him did; for, he was not buried with them; and therefore cannot be understood of his lying with them in the grave, but in the state of the dead.

1Ki 2:11 And the days that David reigned over Israel were forty years: seven years reigned he in Hebron, and thirty and three years reigned he in Jerusalem.

Forty years - In all forty years and six months. 2Sa_5:5, and 1Ch_3:4. The Jewish writers almost universally omit the fractions of a year. The six months over are omitted, 2Sa_5:5; this part of his reign was over Judah only:

1Ki 2:12 Then sat Solomon upon the throne of David his father; and his kingdom was established greatly.

his kingdom was established greatly - all submitting to it, and none opposing it. The “establishment” of the kingdom here intended is its universal acceptance both by the tribe of Judah and the other Israelites.

1Ki 2:13 And Adonijah the son of Haggith came to Bathsheba the mother of Solomon. And she said, Comest thou peaceably? And he said, Peaceably.

Adonijah came to Bathsheba — Her question to him betrays an apprehension which his recent conduct might well warrant; but his pious acknowledgment of the divine will seemed apparently to indicate so entire an acquiescence in the settlement of the succession, that she perceived not the deep cunning and evil design that was concealed under his request and readily undertook to promote his wishes.

1Ki 2:14 He said moreover, I have somewhat to say unto thee. And she said, Say on.

1Ki 2:15 And he said, Thou knowest that the kingdom was mine, and that all Israel set their faces on me, that I should reign: howbeit the kingdom is turned about, and is become my brother's: for it was his from the LORD.

Thou knowest that the kingdom was mine - It certainly was his by the right of primogeniture, and it was his by the voice of the people, and the consent of the high priest. But there was a right paramount to all these, the right of God; it was his kingdom; the kings were his lieutenants, and he had a right to give the crown to whomsoever he pleased, and he was pleased to give it to Solomon.

that all Israel set their faces on me - which was not true; for, as Bathsheba says, the body of the people were in suspense, their eyes being on David, waiting to hear whom he would declare his successor; and when Solomon was declared and anointed, vast numbers attended him; unless Adonijah thought that the high priest, and general of the army, with the captains, represented the whole people; however this he observes by way of preface, to show how unhappy he was, being disappointed, and to move the compassion of Bathsheba, that she might be the more easily prevailed upon to seek to obtain so small a favor as he was about to ask:

1Ki 2:16 And now I ask one petition of thee, deny me not. And she said unto him, Say on.

1Ki 2:17 And he said, Speak, I pray thee, unto Solomon the king, (for he will not say thee nay,) that he give me Abishag the Shunammite to wife.

That he give me Abishag to wife - which was contrary to the law of God, Lev_18:8 You shall not uncover the nakedness of your father's wife. It is your father's nakedness. which surely Adonijah must have been ignorant of, and Bathsheba likewise; or the one would never have made such a request, nor the other have undertaken to try to obtain it; but perhaps they did not take her to be David's wife, or the marriage to be consummated, because he knew her not: but yet not being returned to her father's house, and being at the dispose of Solomon, prove that she must be a concubine wife, and which became the property of the next heir and successor.

1Ki 2:18 And Bathsheba said, Well; I will speak for thee unto the king.

1Ki 2:19 Bathsheba therefore went unto king Solomon, to speak unto him for Adonijah. And the king rose up to meet her, and bowed himself unto her, and sat down on his throne, and caused a seat to be set for the king's mother; and she sat on his right hand.

the king rose up to meet her, and bowed himself unto her - upon her entrance into the presence chamber, in honor to her as a parent, he rose up from his throne, and made his obeisance to her, as a dutiful son:

caused a seat to be set for the king's mother - We have here a proof of the high dignity of the Queen-mother, the esteem in which he held her, that he provided a seat for her and permitted her to sit at his right hand. The seat at the right hand of the king was the place of honour among the Israelites (Psa_110:1),

1Ki 2:20 Then she said, I desire one small petition of thee; I pray thee, say me not nay. And the king said unto her, Ask on, my mother: for I will not say thee nay.

1Ki 2:21 And she said, Let Abishag the Shunammite be given to Adonijah thy brother to wife.

1Ki 2:22 And king Solomon answered and said unto his mother, And why dost thou ask Abishag the Shunammite for Adonijah? ask for him the kingdom also; for he is mine elder brother; even for him, and for Abiathar the priest, and for Joab the son of Zeruiah.

Ask for him the kingdom also - Bathsheba had not seen anything dangerous or suspicious in Adonijah’s request. Solomon, on the contrary, takes alarm at once. To ask for Abishag was to ask for the kingdom. To the eastern mind a monarch was so sacred, that whatever was brought near to him was thenceforth separate from common use. This sacred and separate character attached especially to the Royal harem. The inmates either remained widows for the rest of their lives, or became the wives of the deceased king’s successor. Public opinion so closely connected the title to the crown and the possession of the deceased monarch’s wives, that to have granted Adonijah’s request would have been the strongest encouragement to his pretensions. Solomon, seeing this, assumes that Adonijah cherishes a guilty purpose, that there has been a fresh plot, that Abiathar and Joab - Adonijah’s counselors in the former conspiracy 1Ki_1:7 - are privy to it, and that the severest measures are necessary to crush the new treason.

even for him, and for Abiathar and for Joab - she might as well ask for them as for him; whose interest it was, and therefore desirous it might be that he should be king, that so the one might be continued in the office of high priest, and the other as general of the army; who, Solomon knew, bore him no good will, but were secretly his enemies.

1Ki 2:23 Then king Solomon sware by the LORD, saying, God do so to me, and more also, if Adonijah have not spoken this word against his own life.

Against his own life - Adonijah had forfeited his life by his former conduct, and his pardon had been merely conditional 1Ki_1:52.

May God do so to me, and more also — the common form of introducing a solemn oath.

1Ki 2:24 Now therefore, as the LORD liveth, which hath established me, and set me on the throne of David my father, and who hath made me an house, as he promised, Adonijah shall be put to death this day.

Who has made me a house - The phrase “making a house” means “continuing the posterity” of a person, and, in the case of a royal person, “maintaining his descendants upon the throne.”

Now therefore, as the Lord liveth - Which is another oath; and one may easily perceive hereby in what a temper and disposition Solomon was, how warm, earnest, and vehement, how resolute against the petition, and how determined he was to punish Adonijah and his confederates:

Adonijah shall be put to death this day - both for his former conspiracy, he only having had a reprieve, and which was to continue on his good behavior, 1Ki_1:51, and for his fresh attempt in forming treasonable schemes to ascend the throne if possible; wherefore, being a dangerous man, and no longer to be trusted, Solomon was determined to dispatch him at once, and being established in his kingdom, he had nothing to fear from those in the conspiracy with him.

1Ki 2:25 And king Solomon sent by the hand of Benaiah the son of Jehoiada; and he fell upon him that he died.

And King Solomon sent by the hand of Benaiah - Orders to execute him, and proper persons to do it; perhaps some of the Cherethites and Pelethites under him, to assist at least in it:

he fell upon him, that he died - Benaiah rushed in upon him with his men, and thrust his sword into him, and killed him.

1Ki 2:26 And unto Abiathar the priest said the king, Get thee to Anathoth, unto thine own fields; for thou art worthy of death: but I will not at this time put thee to death, because thou barest the ark of the Lord GOD before David my father, and because thou hast been afflicted in all wherein my father was afflicted.

And unto Abiathar the priest said the king - Who was either at court, or he sent for him, and thus addressed him:

unto Abiathar the priest said the king — This functionary, as the counselor or accomplice of Adonijah, had deserved to share his fate. But partly from regard to his priestly dignity, and partly from his long associations with the late king, Solomon pronounced on him the mitigated sentence of banishment to his country estate at Anathoth, and thereby, as God’s vicegerent, deprived him of his office and its emoluments. The sacred writer notices the remarkable fulfillment, Abiathar’s degradation from the high priesthood of the doom denounced against the house of Eli (1Sa_2:30).

get thee to Anathoth - a city of the tribe of Benjamin, given to the priests, Jos_21:18; of which place Abiathar might be originally, and whither he is bid to return:

unto thine own fields - which belonged to him there, either by inheritance or purchase; and these he was to mind, and not perform the functions of his office, however as high priest, and at Jerusalem, and the tabernacle there, and still less appear at court, or meddle with state affairs, only to attend to his private domestic concerns:

for thou art worthy of death - in joining with Adonijah in the lifetime of David, and setting him up as a king without his knowledge, and in opposition to Solomon, contrary to the will of God, and promise of David, of which he, being high priest, cannot be thought to be ignorant, and for his late confederacy with Adonijah, of which Solomon had knowledge:

I will not at this time put thee to death - he does not give him a full pardon, only a respite; suggesting, that should he be guilty of any overt act, he would be put to death another time, though not now:

thou barest the ark of the Lord God before David my father - when he fled from Absalom, 2Sa_15:24.

thou hast been afflicted in all wherein my father was afflicted - shared with him in all his afflictions under the persecutions of Saul, from the time he slew the priests at Nob, and at the rebellion of Absalom; in each of which he accompanied him, and suffered and sympathized with him.

1Ki 2:27 So Solomon thrust out Abiathar from being priest unto the LORD; that he might fulfil the word of the LORD, which he spake concerning the house of Eli in Shiloh.

That he might fulfil the word of the LORD - We need not understand this as stating that the fulfillment of the old prophecy was Solomon’s motive, or even one of his motives. The reference is to the overruling providence of God, which thus brought about the fulfillment of the prophecy. The deposition of Abiathar involved the rejection of the house of Ithamar 1Ch_24:3, to which Eli belonged, and the reestablishment of the high priesthood in the line of Eleazar.

So Solomon thrust out Abiathar - God had told Eli that the priesthood should depart from his house; Abiathar was the last of the descendants of Ithamar, of which family was Eli the high priest. Zadok, who was made priest in the stead of Abiathar, was of the family of Eliezer; and by this change the priesthood reverted to its ancient channel. Abiathar deserved this degradation; he supported Adonijah in his unnatural assumption of the royal dignity, even during the life of his father. This was the head and front of his offending.

1Ki 2:28 Then tidings came to Joab: for Joab had turned after Adonijah, though he turned not after Absalom. And Joab fled unto the tabernacle of the LORD, and caught hold on the horns of the altar.

Tidings came to Joab - He heard that Adonijah had been slain and Abiathar banished, and possibly he had heard of David’s dying charge to Solomon. Fearing therefore for his personal safety, he takes refuge at the tabernacle, as claiming Divine protection, and desiring to have his case decided by God alone; or perhaps a spark of remorse is now kindled; and, knowing that he must die, he wishes to die in the house of God, as it were under the shadow, that he might receive the mercy of the Almighty.

for Joab had turned after Adonijah - publicly appeared at his feast, when he was saluted king by him, and others.

though he turned not after Absalom - did not join with him in his rebellion, but faithfully adhered to David; and yet both in his lifetime, and after his death, acted the traitorous part in favor of Adonijah.

Joab fled unto the tabernacle of the Lord - which was at Gibeon, 2Ch_1:3; it was four to five miles from Jerusalem to the north. Some commentators say he fled to the tent of Jehovah (not to the tabernacle, but to the holy tent upon Zion) to seek protection at the altar (1Ki_1:50). Joab's fleeing hither showed guilt, and that he was in the conspiracy of Adonijah, and was conscious he deserved to die, and now expected it, since Adonijah was put to death; while he remained reprieved or pardoned, he thought himself safe, but now in danger, and therefore fled for it:

Then tidings came to Joab — The execution of these sentences respectively on Adonijah and Abiathar prepared Joab for his fate. Death, due to his great crimes, would long ago have been inflicted, had not his power and popularity with the army been too formidable for the old king. He now fled to the altar, which, though a recognized asylum, afforded no sanctuary to the rebel and murderer (Exo_21:14). And, as he refused to leave it, he seems to have cherished some faint hope that a religious scruple would have been felt at the thought of violating the sanctity of the place by bloodshed. Benaiah, not liking to assume any responsibility, referred the matter to Solomon, who determined that the law should take its course.

1Ki 2:29 And it was told king Solomon that Joab was fled unto the tabernacle of the LORD; and, behold, he is by the altar. Then Solomon sent Benaiah the son of Jehoiada, saying, Go, fall upon him.

1Ki 2:30 And Benaiah came to the tabernacle of the LORD, and said unto him, Thus saith the king, Come forth. And he said, Nay; but I will die here. And Benaiah brought the king word again, saying, Thus said Joab, and thus he answered me.

thus saith the king, come forth - meaning, out of the tabernacle; which plainly shows that his orders were not to slay him in it:

Nay; but I will die here - The altars were so sacred among all the people, that, in general, even the vilest wretch found safety, if he once reached the altar. This led to many abuses, and the perversion of public justice; and at last it became a maxim that the guilty should be punished, should they even have taken refuge at the altars. God decreed that the presumptuous murderer who had taken refuge at the altar should be dragged thence, and put to death; Exo_21:14.

nay, but I will die here - since he must die, he chose to die there; but what was his reason for it is not so clear; perhaps he thought, or at least hoped, he should not die at all; either that, by gaining time, Solomon might be prevailed upon to pardon him; or however that he would not defile that sacred place with his blood.

1Ki 2:31 And the king said unto him, Do as he hath said, and fall upon him, and bury him; that thou mayest take away the innocent blood, which Joab shed, from me, and from the house of my father.

fall upon him, and bury him - Let him die where he is, slay him upon the spot, and then bury him; not by the altar, but in his own sepulchre, as later related, that in, give orders to bury him there. It was only a murderer to whom the tabernacle was to be no protection. Hence, the reference to the “innocent blood.”

1Ki 2:32 And the LORD shall return his blood upon his own head, who fell upon two men more righteous and better than he, and slew them with the sword, my father David not knowing thereof, to wit, Abner the son of Ner, captain of the host of Israel, and Amasa the son of Jether, captain of the host of Judah.

the Lord shall return his blood upon his own head - By way of retaliation, blood for blood:

who fell upon two men more righteous and better than he - later named; for though they had been in open rebellion against David, yet had submitted, and were reconciled and received into favor; and even their open crimes were not so bad, Solomon judged, as his secret treacherous murders of innocent persons in cool blood; they were men of more honor and integrity than he was, not so cruel and barbarous, though guilty in other respects:

slew them with the sword, my father not knowing thereof - this is observed to remove all suspicion, and which doubtless had been entertained by some, that David had an hand in their death; and that Joab did what he did with his knowledge and consent, and by his advice and order; they having been both concerned in rebellion against him, the one under Ishbosheth, and the other under Absalom:

1Ki 2:33 Their blood shall therefore return upon the head of Joab, and upon the head of his seed for ever: but upon David, and upon his seed, and upon his house, and upon his throne, shall there be peace for ever from the LORD.

Upon the head of his seed - Not only upon Joab, but upon his posterity as long as there would be any; signifying, that Joab's death would not be a sufficient satisfaction, but the punishment of his murders would be continued to his offspring: 2Sa_3:28-29 And afterward David heard, and said, My kingdom and I are guiltless before the LORD forever from the blood of Abner the son of Ner. Let it whirl about the head of Joab, and on all his father's house. And let there not fail from the house of Joab one who has an issue, or who is a leper, or who leans on a staff, or who falls on the sword, or who lacks bread. Nothing further is heard of Joab’s descendants in the history.

upon David shall there be peace for ever from the Lord - such traitors and murderers being removed, peace and happiness might be expected and believed would attend the family and kingdom of David; whether this be considered as a prayer, or a prophecy, it will have its full accomplishment only in the kingdom of the Messiah the son of David, of the increase of whose government, and the peace thereof, there shall be no end, Isa_9:6-7 For to us a Child is born, to us a Son is given; and the government shall be on His shoulder; and His name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace. There is no end of the increase of His government and peace on the throne of David, and on His kingdom, to order it and to establish it with judgment and with justice from now on, even forever. The zeal of the LORD of hosts will do this.

1Ki 2:34 So Benaiah the son of Jehoiada went up, and fell upon him, and slew him: and he was buried in his own house in the wilderness.

Benaiah went up and slew him - It appears he slew him at the altar. Joab must have been both old and infirm at this time, and now he bleeds for Abner, he bleeds for Amasa. Retribution overtook Joab on the very scene (Gibeon) of the most treacherous of his murders, if it was at that altar in which he sought refuge. It was at the “great stone which is in Gibeon” that Joab killed Amasa 2Sa_20:8-10.

he was buried in his own house - not in his dwelling house strictly taken, but in a garden or field adjoining to it. Perhaps a family vault, at his property in the wilderness of Judah. His interment was included in the king’s order. Compare to Deuteronomy 21: 22-23 And if a man has committed a sin worthy of death, and if he is put to death and you hang him on a tree, his body shall not remain all night on the tree. But you shall surely bury him that day (for he that is hanged is accursed of God), so that your land may not be defiled, which the LORD your God gives you for an inheritance.

Wilderness - Places which have but few houses and inhabitants, even pasture land, are often so called in scripture. He was buried privately, like a criminal, not pompously, like a general.

1Ki 2:35 And the king put Benaiah the son of Jehoiada in his room over the host: and Zadok the priest did the king put in the room of Abiathar.

Zadok the priest did he put in the room of Abiathar - The high priesthood had been for some time in a certain sense divided between Zadok and Abiathar. Henceforth, Zadok became sole high priest. Whereby that office was restored to its ancient line, the family or Eleazar, having been in the line of Ithamar for many years; and the prediction of the destruction of Eli's house, made eighty years ago, began to be fulfilled, 1Sa_2:31.

the king put Benaiah the son of Jehoiada in his room over the host - Advanced him from being captain of his bodyguards to be general of the army:

1Ki 2:36 And the king sent and called for Shimei, and said unto him, Build thee an house in Jerusalem, and dwell there, and go not forth thence any whither.

Build thee an house in Jerusalem - Thus he gave him the whole city for a prison, and this certainly could have reduced him to no hardships. The object, apparently, was to keep Shimei under the immediate eye of the government. Shimei’s old home, Bahurim, lay east of Jerusalem, on the road to Jericho, 2Sa_17:18, and could only be reached by crossing the Kedron valley. Perhaps Solomon assumes that if he quits the city, it will be in this direction 1Ki_2:37.

and go not from thence anywhere - This Solomon ordered, to prevent this man going about in the country sowing and stirring up sedition; and that he might be under his eye and notice, that should he commit any evil, and give him an opportunity of punishing him, he might do it as his father had directed him; Shimei submitted to this confinement for three years, when, violating his oath, he was arrested and put to death by Solomon for perjury, aggravated by his former crime of high treason against David [1Ki_2:42-44].

and go not from thence anywhere - In due time punishment was inflicted upon him; every ringleader of opposition to Solomon's kingdom crushed, and others be intimidated by their examples. Solomon's throne by the death of this man was established in peace, and became a type of the Redeemer's kingdom of peace and righteousness.

1Ki 2:37 For it shall be, that on the day thou goest out, and passest over the brook Kidron, thou shalt know for certain that thou shalt surely die: thy blood shall be upon thine own head.

1Ki 2:38 And Shimei said unto the king, The saying is good: as my lord the king hath said, so will thy servant do. And Shimei dwelt in Jerusalem many days.

the saying is good - It was an act of goodness in the king, and what was good, grateful, and acceptable to him;

as my lord the king hath said, so will thy servant do - and he not only promised, but swore to it, which Solomon obliged him to.

1Ki 2:39 And it came to pass at the end of three years, that two of the servants of Shimei ran away unto Achish son of Maachah king of Gath. And they told Shimei, saying, Behold, thy servants be in Gath.

Achish the son of Maachah king of Gath - A king, but subject and tributary, to Solomon. Permitted to enjoy the title and honor of a king, but not the full power; whence it was, that Achish could not keep these servants though they had fled to him for protection; but suffered Shimei to take them away from his royal city.

Achish the son of Maachah king of Gath - if this Achish was the same that was David's friend, who sheltered him when persecuted by, Saul, he must be an old man; for that was between forty or fifty years ago; and as he seems to be, since he is called the son of Maoch, 1Sa_27:2; which may be thought to be the same with Maachah here.

1Ki 2:40 And Shimei arose, and saddled his ass, and went to Gath to Achish to seek his servants: and Shimei went, and brought his servants from Gath.

Shimei went to Gath to Achish to seek his servants - And demand them; through the passion he was in with his servants, and his hurry to get them home, and the covetous disposition which prevailed on him, he might forget, or be tempted to neglect, the prohibition he was under not to go out of Jerusalem; or he might think Solomon had forgot it; or that he could come and go secretly without his knowledge; or if he should know of it, he might hope he would never punish him with death for so small a fault; however, so it was ordered by the providence of God leaving him to his own lust that he might suffer just punishment for cursing David:

1Ki 2:41 And it was told Solomon that Shimei had gone from Jerusalem to Gath, and was come again.

1Ki 2:42 And the king sent and called for Shimei, and said unto him, Did I not make thee to swear by the LORD, and protested unto thee, saying, Know for a certain, on the day thou goest out, and walkest abroad any whither, that thou shalt surely die? and thou saidst unto me, The word that I have heard is good.

Did I not make thee to swear - which, though not before mentioned, was no doubt done, nor did Shimei deny it: The Septuagint 1Ki_2:37 has a clause stating that Solomon “made Shimei swear” on the day when he commanded him to reside at Jerusalem.

thou saidst unto me the word that I have heard is good - not only he promised to obey it, and that with an oath, but declared it was agreeable and acceptable to him, and therefore the offence was a very aggravated one.

1Ki 2:43 Why then hast thou not kept the oath of the LORD, and the commandment that I have charged thee with?

Why then hast thou not kept the oath of the Lord - Which was made by him, and in his presence, and in which he was appealed to, and so by not keeping it was guilty of perjury:

the commandment that I have charged thee with - and so guilty of disobedience to him as his sovereign; for which two reasons he ought to die.

If Shimei had wished to remain faithful to his oath, he might have informed the king of the flight of his slaves, have entreated the king that they might be brought back, and have awaited the king's decision; but he had no right thus lightly to break the promise given on oath. By the breach of his oath he had forfeited his life.

1Ki 2:44 The king said moreover to Shimei, Thou knowest all the wickedness which thine heart is privy to, that thou didst to David my father: therefore the LORD shall return thy wickedness upon thine own head;

The king said moreover to Shimei - Not as another reason for his putting him to death, but to remind him of his former sins, and to observe to him the providence of God in suffering him to fall into others, that justice might take place upon him for them also:

thou knowest all the wickedness which thine heart is privy to - which conscience must bear witness to, and accuse him of, not only of the words and actions themselves uttered and done by him, but of the malice and wickedness from whence they sprung:

the Lord shall return thy wickedness upon thine own head - the punishment of it; which though not directly inflicted for that, yet in providence was brought about as a just retaliation for it.

1Ki 2:45 And king Solomon shall be blessed, and the throne of David shall be established before the LORD for ever.

King Solomon shall be blessed - With a long and peaceable reign, and large dominions, notwithstanding all the attempts to make him unhappy:

the throne of David shall be established before the Lord forever - the kingdom of David over Judah for a long time, in his natural line; and spiritually forever in his son the Messiah; and that in the presence of the Lord, he observing, ordering, and succeeding all things to that purpose.

1Ki 2:46 So the king commanded Benaiah the son of Jehoiada; which went out, and fell upon him, that he died. And the kingdom was established in the hand of Solomon.

And the kingdom was established - He had neither foes within nor without. His own subjects were affectionately bound to him, and the surrounding nations did not think proper to make him their enemy.

And the kingdom was established - Now, by the death of Shimei, all the leaders of the rival factions had been cut off. Adonijah the usurper, and Joab the general of the army, who took on his side, being both put to death; and Abiathar the high priest deposed, who was in the same conspiracy; and Shimei, a dangerous and troublesome man, dispatched, there remained none to give any disturbance; so that he now sat easy and quiet on his throne, and things with respect to the civil government were on a firm and settled foundation.

1 Kings 1

2012-01-06T22:37:00.001-08:00

1Ki 1:1 Now king David was old and stricken in years; and they covered him with clothes, but he gat no heat.

Now King David was old - He was probably now about sixty-nine years of age. He was thirty years old when he began to reign, reigned forty, and died in the seventieth year of his age, 2Sa_5:4, and 1Ki_2:11; and the transactions mentioned here are supposed to have taken place about a year before his death.

Stricken in years - He was thirty years old when he was made king in Hebron 2Sa_5:4; he reigned in Hebron seven years and six months 2Sa_2:11; 1Ch_3:4; and he reigned thirty-three years at Jerusalem 2Sa_5:5. The expression had here been used only of persons above eighty Gen_18:11; Gen_24:1; Jos_13:1; Jos_23:1 : but the Jews at this time were not long-lived. No Jewish monarch after David, excepting Solomon and Manasseh, exceeded sixty years.

Clothes - Probably “bed-clothes.” The king was evidently bed-ridden 1Ki_1:47.

But he gat no heat - having no natural heat in him. Sixty-nine was not an advanced age; but David had been exhausted with various fatigues, and especially by family afflictions, so that he was much older in constitution than he was in years. Besides he seems to have labored under some wasting maladies, to which there is frequent reference in the Psalms.

When king David had become so old that they could no longer warm him by covering him with clothes, his servants advised him to increase his vitality by lying with a young and robust virgin, and selected the beautiful Abishag of Shunem to perform this service. This circumstance, which is a trivial one in itself, is only mentioned on account of what follows - first, because it shows that David had become too weak from age, and too destitute of energy, to be able to carry on the government any longer; and, secondly, because Adonijah the pretender afterwards forfeited his life through asking for Abishag in marriage.

1Ki 1:2 Wherefore his servants said unto him, Let there be sought for my lord the king a young virgin: and let her stand before the king, and let her cherish him, and let her lie in thy bosom, that my lord the king may get heat.

Let there be sought a young virgin - This was the remedy which in his state could be prescribed. His nearly exhausted frame would infallibly absorb from her young and healthy body an additional portion of heat.

let her lie in his bosom - which shows that it was proposed that he should marry her or at least that she should become his concubine wife, since this phrase is descriptive of a wife, Mic_7:5; nor can it be thought his physicians would advise, or he agree to have a young woman admitted to his bed, without marriage; and if this had not been the case, it would not have answered the design of Adonijah in requesting her in marriage after his father's death, which was to make way to ascend the throne when opportunity should offer; nor would his request have been so much resented by Solomon as it was, 1Ki_2:17; Adonijah's crime in desiring her to wife, so heinous in Solomon's account, because he saw, that by marrying the king's wife he designed to revive his pretence to the kingdom.

1Ki 1:3 So they sought for a fair damsel throughout all the coasts of Israel, and found Abishag a Shunammite, and brought her to the king.

they sought for a fair damsel - Not only a damsel, but a beautiful one, that she might be the more acceptable to the king; who otherwise, if deformed and ugly, would not have endured her in his sight, or received at her hands, and much less suffered her to lie in his bosom:

Abishag a Shunammite - a native of the city Shunem, a city in the tribe of Issachar, Jos_19:18;

1Ki 1:4 And the damsel was very fair, and cherished the king, and ministered to him: but the king knew her not.

cherished the king - enlivened his spirits by her amiable countenance, her graceful behavior, and tender care of him, and especially by bedding with him:

the king knew her not - as a man knows his wife; this is observed, not to point at the chastity of David, but his feebleness, and loss of desire after women, and that the damsel remained a virgin; and that was the ground of Adonijah's request, and his hope of succeeding.

1Ki 1:5 Then Adonijah the son of Haggith exalted himself, saying, I will be king: and he prepared him chariots and horsemen, and fifty men to run before him.

To run before him - That is, he assumed the same quasi-royal state as Absalom had done, when he contemplated rebellion 2Sa_15:1.

The narrative heightens considerably the picture drawn of the poor king’s weak and helpless condition, of which Adonijah was not ashamed to take advantage for his own aggrandizement. Adonijah was born while David reigned at Hebron, and was therefore now between thirty-three and forty years of age. He was David’s fourth son, but had probably become the eldest by the death of his three older brothers. He claimed the crown by right of primogeniture 1Ki_2:15, and secretly to his partisans announced his intention of assuming the sovereignty. It was well known to him that David intended to make Solomon his successor 1Ki_1:13.

Adonijah, though David’s fourth son (2Sa_3:4; 1Ch_3:2), was now the oldest alive; and his personal attractions and manners (1Sa_9:2) not only recommended him to the leading men about court, but made him the favorite of his father, who, though seeing him assume an equipage becoming only the heir-presumptive to the throne (2Sa_15:1), said nothing; and his silence was considered by many, as well as by Adonijah, to be equivalent to an expression of consent. The sinking health of the king prompted him to take a decisive step in furtherance of his ambitious designs.

1Ki 1:6 And his father had not displeased him at any time in saying, Why hast thou done so? and he also was a very goodly man; and his mother bare him after Absalom.

Had not displeased him - His father had never checked or thwarted him all his life. Always humored him in everything, let him have his own way and will, and granted him what he desired, and never corrected him for his faults, or made him ashamed by chastising him; this was not to the credit of David, being guilty of the same sin with Eli; and on this Adonijah presumed much, that he would not contradict and countermand in this as he had not in other things before:

A very goodly man - of a comely countenance, tall and well proportioned, as his brother Absalom. Here, too, Adonijah resembled Absalom 2Sa_14:25. The Jews, like the other nations of antiquity, regarded the physical qualities of rulers as of great importance, and wished their kings to be remarkable for strength, stature, and beauty 1Sa_9:2. Adonijah’s personal advantages no doubt helped to draw the people to him.

why hast thou done so - never so much as asked a reason of his conduct, so far was he from reproving him for it:

his mother bare him after Absalom - not that the same woman bore him as did Absalom; for Absalom's mother was Maachah, this man's Haggith; but she bore him after Absalom's mother had bore him, so that he was next son; and now Amnon, Chileab, or Daniel, and Absalom, being all dead, he was the eldest son living, and upon this he founded his claim to the throne, and his hope of succeeding.

1Ki 1:7 And he conferred with Joab the son of Zeruiah, and with Abiathar the priest: and they following Adonijah helped him.

Joab - Joab’s defection on this occasion, after his faithful adherence to David during the troubles caused by Absalom 2 Sam. 18:2-17, may be accounted for by his fear that Solomon would be a “man of rest” 1Ch_22:9 and by his preference for the character of Adonijah. He may also have thought that Adonijah, as the eldest son 1Ki_1:5, had almost a right to succeed.

Abiathar - Abiathar’s defection is still more surprising than Joab’s. Hereto, David and he had been the firmest of friends. It has been conjectured that he had grown jealous of Zadok, and feared being supplanted by him.

he conferred with Joab and Abiathar - About getting the kingdom into his hands: and they were very proper persons to consult with, who, if gained to his interest, might be of great service, the one being the general of the army, and the other was the high priest, who might be thought to have a great share in the affections of the people, and whose office it was to anoint the king;

they took on his side - Either because they thought the right of the crown was his: or to secure and advance their own interest. Joab knowing David's hatred of him on account of his murder of Abner and Amasa, and especially for his slaying his son Absalom, and his insolent behavior towards him; and Abiathar, who saw plainly that the priesthood in Eli's family was declining, and that Zadok was the favorite priest with David, and in all probability would be with Solomon; all which might influence these two persons to join Adonijah. It seems God left them to themselves, to correct them for former miscarriages, with a rod of their own making.

1Ki 1:8 But Zadok the priest, and Benaiah the son of Jehoiada, and Nathan the prophet, and Shimei, and Rei, and the mighty men which belonged to David, were not with Adonijah.

Zadok - There is some difficulty in understanding how Zadok and Abiathar came to be both “priests” at this time, and in what relation they stood to one another. The best explanation seems to be that Abiathar was the real high priest, and officiated at the sanctuary containing the ark of the covenant in Zion, while Zadok performed the offices of chief priest at the tabernacle of Witness at Gibeon 1Ch_16:39.

Nathan - As privy to all David’s plans 1Ki_1:24, he had no doubt fully approved the order of succession which the king was known to intend.

Shimei and Rei - Shimei and Rei are perhaps David’s two brothers, Shimma and Raddai 1Ch_2:13-14. Shimei according to one scholar, was Shimei the son of Gera, who had cursed David, and was afraid of entering into the conspiracy, lest he should be involved in trouble again: though some think this may be that Shimei, one of Solomon's twelve officers, as after constituted, 1Ki_4:18.

Mighty men - his guards, the Cherethites and Pelethites. Probably the company of 600, originally formed during David’s early wanderings 1Sa_25:13; 1Sa_27:2, and afterward maintained as the most essential element of his standing army.

Benaiah — Distinguished for his bravery (1Sa_23:20), he had been appointed captain of the king’s bodyguard (2Sa_8:18; 2Sa_20:23; 1Ch_18:17), and was regarded by Joab as a rival.

1Ki 1:9 And Adonijah slew sheep and oxen and fat cattle by the stone of Zoheleth, which is by Enrogel, and called all his brethren the king's sons, and all the men of Judah the king's servants:

Slew sheep and oven - Making a royal feast, in reference to his inauguration. As he had Abiathar the priest with him, no doubt these animals were offered sacrificially, and then the guests fed on the flesh of the victims. He had not only a splendid feast, but a great sacrifice; and he gave by this a popular color to his pretensions, by affecting to receive his authority from God.

Slew sheep and oven - Adonijah commenced his usurpation, like Absalom (2Sa_15:2), with a solemn sacrificial meal, at which he was proclaimed king. To this meal Adonijah invited all his brethren except Solomon, and “all the men of Judah, the king's servants,” i.e., all the Judaeans who were in the king's service, i.e., were serving at court as being members of his own tribe, with the exception of Nathan the prophet, Benaiah, and the Gibborim. The fact that Solomon and the others mentioned were not included in the invitation, showed very clearly that Adonijah was informed of Solomon's election as successor to the throne, and was also aware of the feelings of Nathan and Benaiah.

called all his brethren the king's sons - which David by his wives and concubines had in Hebron and Jerusalem; who were all younger than he, and so had not the pretension he had, and who might be displeased at the appointment of Solomon as well as he;

Enrogel — situated (Jos_15:7-10) east of Jerusalem, in a level place, just below the junction of the valley of Hinnom with that of Jehoshaphat. It is a very deep well.

1Ki 1:10 But Nathan the prophet, and Benaiah, and the mighty men, and Solomon his brother, he called not.

1Ki 1:11 Wherefore Nathan spake unto Bathsheba the mother of Solomon, saying, Hast thou not heard that Adonijah the son of Haggith doth reign, and David our lord knoweth it not?

The son of Haggith - This expression was well chosen to touch the pride of Bathsheba. “Adonijah; not thy son, but the son of thy rival, Haggith.”

Wherefore Nathan spake - He was now considered as being legally appointed to the regal office, and no doubt was about to begin to perform its functions.

1Ki 1:12 Now therefore come, let me, I pray thee, give thee counsel, that thou mayest save thine own life, and the life of thy son Solomon.

Save thine own life, and the life of thy son - Nathan took for granted that Adonijah would put both Bathsheba and Solomon to death as state criminals, if he got established on the throne. It would have been in accordance with custom for Solomon to suffer death, if Adonijah had succeeded in his attempt. But to have executed his mother also would have been an unusual severity. This would likely be the usurper's first care to take away, that he might have no rival, and none to disturb him in his government; which step has been often taken by usurpers to secure themselves,

1Ki 1:13 Go and get thee in unto king David, and say unto him, Didst not thou, my lord, O king, swear unto thine handmaid, saying, Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne? why then doth Adonijah reign?

1Ki 1:14 Behold, while thou yet talkest there with the king, I also will come in after thee, and confirm thy words.

Confirm thy words - “Establish” them, by giving a second testimony. Deu 19:15 One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sins. At the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be made sure.

1Ki 1:15 And Bathsheba went in unto the king into the chamber: and the king was very old; and Abishag the Shunammite ministered unto the king.

1Ki 1:16 And Bathsheba bowed, and did obeisance unto the king. And the king said, What wouldest thou?

Bathsheba bowed - like the woman of Tekoah 2Sa_14:4, with the humble prostration of a suppliant. Not only as being her husband, but her sovereign; and this behavior might intimate, that she had something to say to him, and more than to inquire of his health:

1Ki 1:17 And she said unto him, My lord, thou swarest by the LORD thy God unto thine handmaid, saying, Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne.

thou swarest by the Lord thy God unto thine handmaid - Which was a very solemn oath, and binding, and which she puts David in mind of, knowing that so conscientious a man as he was would religiously observe it: It is not recorded when or upon what occasion David sware to Bathsheba that Solomon should succeed him; but it is supposed, with some degree of probability, that it took place after Absalom's rebellion; and as God himself had settled the succession, he might very properly give her this assurance.

1Ki 1:18 And now, behold, Adonijah reigneth; and now, my lord the king, thou knowest it not:

now my lord, O king, thou knowest it not - lest it should be thought by David that she suggested by this that he was guilty of the breach of his oath, or on any account to be blamed, she adds this: which as it acquitted him from all blame, so it made the sin of Adonijah the more heinous, that he should do this without consulting his father about it; and was not only neglect of him as a father, and an act of disrespect and disobedience to him as such, but even of high treason, to assume the throne in his father's lifetime, without his consent.

1Ki 1:19 And he hath slain oxen and fat cattle and sheep in abundance, and hath called all the sons of the king, and Abiathar the priest, and Joab the captain of the host: but Solomon thy servant hath he not called.

he hath slain oxen, and fat cattle, and sheep in abundance - Has made a grand entertainment, and is feasting and rejoicing.

1Ki 1:20 And thou, my lord, O king, the eyes of all Israel are upon thee, that thou shouldest tell them who shall sit on the throne of my lord the king after him.

1Ki 1:21 Otherwise it shall come to pass, when my lord the king shall sleep with his fathers, that I and my son Solomon shall be counted offenders.

Shall sleep - This euphemism for death, rare in the early Scriptures - being found only once in the Pentateuch (margin reference.), and once also in the historical books before Kings 2Sa_7:12 - becomes in Kings and Chronicles the ordinary mode of speech (see 1Ki_2:10; 1Ki_11:43, etc.; 2Ch_9:31; 2Ch_12:16, etc.). David uses the metaphor in one psalm Psa_13:3. In the later Scriptures it is, of course, common. (Jer_51:39; Dan_12:2; Mat_9:24; Joh_11:11; 1Co_11:30; 1Co_15:51; 1Th_4:14, etc.)

shall be counted offenders - or "sinners"; not as if she would be reckoned an adulteress, and her son as illegitimate; but as being traitors, making pretensions to the throne, she on the behalf of her son, and he for himself, as if he had no right to it.

1Ki 1:22 And, lo, while she yet talked with the king, Nathan the prophet also came in.

1Ki 1:23 And they told the king, saying, Behold Nathan the prophet. And when he was come in before the king, he bowed himself before the king with his face to the ground.

And they told the king - Some that attended at the door, or were in the chamber:

1Ki 1:24 And Nathan said, My lord, O king, hast thou said, Adonijah shall reign after me, and he shall sit upon my throne?

Nathan said, my lord, O king - He addresses him as with great veneration and respect due to his office.

1Ki 1:25 For he is gone down this day, and hath slain oxen and fat cattle and sheep in abundance, and hath called all the king's sons, and the captains of the host, and Abiathar the priest; and, behold, they eat and drink before him, and say, God save king Adonijah.

For he is gone down this day - From Jerusalem, which lay high, to the stone of Zoheleth, in Enrogel, which lay in the valley, 1Ki_1:9;

the captains of the host - or army; not only Joab, it seems, the general of it, but the captains of thousands and hundreds under him, being desirous of engaging the militia in his favor.

they eat and drink before him - they were now at it, at this time, they were not only invited, but they accepted the invitation, and came;

God save King Adonijah - they proclaimed and saluted him as king, and drank his health, and wished him all prosperity

1Ki 1:26 But me, even me thy servant, and Zadok the priest, and Benaiah the son of Jehoiada, and thy servant Solomon, hath he not called.

1Ki 1:27 Is this thing done by my lord the king, and thou hast not shewed it unto thy servant, who should sit on the throne of my lord the king after him?

Is this thing done by my lord the king - With his knowledge and consent, and by his orders:

thou hast not showed it unto thy servant - meaning himself, who had brought him a message from the Lord, signifying that Solomon should succeed him; and therefore if that had been countermanded, it seemed strange that he should not have acquainted him with it:

1Ki 1:28 Then king David answered and said, Call me Bathsheba. And she came into the king's presence, and stood before the king.

Call me Bathsheba - She had gone out when Nathan came in, and he retired when she was re-admitted. Each had a separate audience, but to Nathan the king did not express any will.

1Ki 1:29 And the king sware, and said, As the LORD liveth, that hath redeemed my soul out of all distress,

As the Lord liveth – this was the most common form of oath among the Israelites (Jdg_8:19; 1Sa_14:39; 1Sa_19:6). It was unique to David to attach a further clause to this oath - a clause of thankfulness for some special mercy 1Sa_25:34, or for God’s constant protection of him (here and in 2Sa_4:9).

that hath redeemed my soul out of all distress - saved his life when in the most imminent danger; delivered him out of the hand of Goliath, and from the Philistines and other enemies, in his wars with them; and from Saul and his persecuting rage and fury, and from the rebellion of his son Absalom, and the insurrection of Sheba.

1Ki 1:30 Even as I sware unto thee by the LORD God of Israel, saying, Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne in my stead; even so will I certainly do this day.

Even as I sware unto thee - And so owns and confirms the truth of what Nathan had suggested to Bathsheba, and she had asserted, 1Ki_1:13;

1Ki 1:31 Then Bathsheba bowed with her face to the earth, and did reverence to the king, and said, Let my lord king David live for ever.

Bowed with her face to the earth - A lower and humbler obeisance than before 1Ki_1:16. Thereby expressing her veneration of him, and thankfulness to him for his favor to her and her son, in fulfilling his promise and oath:

1Ki 1:32 And king David said, Call me Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada. And they came before the king.

And King David said - The combination of the high priest, the prophet, and the captain of the bodyguard (the Cherethites and Pelethites, 1Ki_1:38), would show the people that the proceedings had the king’s sanction. The order of the names marks the position of the persons with respect to the matter in hand.

1Ki 1:33 The king also said unto them, Take with you the servants of your lord, and cause Solomon my son to ride upon mine own mule, and bring him down to Gihon:

to ride upon mine own mule - Mules and horses seem to have been first employed by the Israelites in the reign of David, and the use of the former was at first confined to great personages 2Sa_13:29; 2Sa_18:9. The rabbis tell us that it was death to ride on the king’s mule without his permission; As David offered Solomon to ride on his own mule, this was full evidence that he had appointed him his successor.

Take with you the servants of your lord - By these we may understand the kings guards, the guards of the city, the Cherethites and Pelethites, who were under the command of Benaiah; and in short, all the disposable force that was at hand.

Gihon - A river near Jerusalem, on the west side. Adonijah was inaugurated on the east side. This place David chose, either, as remote from Adonijah and his company, that so the people might be there without fear of tumults or bloodshed; or, to show that Solomon was chosen king in opposition to Adonijah: or, because this was a place of great resort, and fit to receive and display that numerous company, which he knew would follow Solomon thither.

1Ki 1:34 And let Zadok the priest and Nathan the prophet anoint him there king over Israel: and blow ye with the trumpet, and say, God save king Solomon.

Anoint him - Inauguration into each of the three offices (those of prophet, priest, and king) typical of the Messiah or Anointed One, was by anointing with oil. Divine appointment had already instituted the rite in connection with the kingly office 2Sa_2:4; but after Solomon we have no express mention of the anointing of kings, except in the three cases of Jehu, Joash, and Jehoahaz 2Ki_9:6; 2Ki_11:12; 2Ki_23:30, who were all appointed irregularly. At the time of the captivity, kings, whose anointing has not been related in the historical books, still bear the title of “the anointed of the Lord.” Lam_4:20; Psa_89:38, Psa_89:51.

blow ye the trumpet, and say, God save King Solomon - the blowing of the trumpet was to make it public; the proclamation of him as king was to be made by the sound of it, and the acclamation of the people was to express their concurrence with it, their loyal affection to the new king, and their hearty wishes for his health, prosperity, and long life.

1Ki 1:35 Then ye shall come up after him, that he may come and sit upon my throne; for he shall be king in my stead: and I have appointed him to be ruler over Israel and over Judah.

Over Israel and over Judah - that is, over all the twelve tribes of Israel Judah may be particularly mentioned, though included in Israel, because Adonijah had invited the men of Judah to his feast and party, 1Ki_1:9; and therefore had they not been named, might think he had no power over them.

Over Israel and over Judah - There is no anticipation here of the subsequent division of the kingdom; the antithesis between Judah and Israel already existed in the reign of David 2Sa_2:9; 2Sa_19:11.

that he may come and sit upon my throne - at Jerusalem, in the king's palace, and there exercise his kingly power he would now be invested with:

for he shall be king in my stead - even during David's life, as well as after his death.

1Ki 1:36 And Benaiah the son of Jehoiada answered the king, and said, Amen: the LORD God of my lord the king say so too.

the Lord God of my lord the king say so too - let it appear, by the prosperity and success that shall by divine Providence attend the new king, that this is according to the will of God.

1Ki 1:37 As the LORD hath been with my lord the king, even so be he with Solomon, and make his throne greater than the throne of my lord king David.

1Ki 1:38 So Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites, and the Pelethites, went down, and caused Solomon to ride upon king David's mule, and brought him to Gihon.

1Ki 1:39 And Zadok the priest took an horn of oil out of the tabernacle, and anointed Solomon. And they blew the trumpet; and all the people said, God save king Solomon.

The tabernacle - Probably that which David had made for the ark of the covenant on Mount Zion 2Sa_6:17. That it was part of the regular furniture of the tabernacle appears from Exo_31:11; Exo_39:38.

Zadok the priest took an horn of oil out of the tabernacle - Not out of the tabernacle of Moses, for that was at Gibeon; see 1Ch_21:29; and if the oil had been there, it would have been too far to have fetched it, since haste was now required; but this was taken out of the tabernacle David had built for the ark, 2Sa_6:17; where the ark was.

Zadok took a horn of oil - Pottery and glass were little in use in those times; and horns were frequently used to hold oil and wine. The oil used here was the holy anointing oil, which was laid up in the tabernacle, and which was used for the anointing of both priests and kings.

1Ki 1:40 And all the people came up after him, and the people piped with pipes, and rejoiced with great joy, so that the earth rent with the sound of them.

The people piped with pipes - They danced, sang, and played on what instruments of music they possessed.

The earth rent - an hyperbolical expression, showing the great numbers gathered together on this occasion, and the sonorous acclamations they made. We use a similar expression in precisely the same sense: They rent the air with their cries.

1Ki 1:41 And Adonijah and all the guests that were with him heard it as they had made an end of eating. And when Joab heard the sound of the trumpet, he said, Wherefore is this noise of the city being in an uproar?

when Joab heard the sound - he speaks as one surprised, and in great concern, being general of the army, whose care should be to preserve the peace of the city, and prevent mutiny and disorder.

1Ki 1:42 And while he yet spake, behold, Jonathan the son of Abiathar the priest came: and Adonijah said unto him, Come in; for thou art a valiant man, and bringest good tidings.

behold, Jonathan the son of Abiathar the priest came - Jonathan had acted in a similar capacity, as a carrier of intelligence, in the time of Absalom’s attempt 2Sa_15:36; 2Sa_17:17; but at that time, like his father, he was faithful to David, and “a valiant man,” “a virtuous man,” or “a man of worth.” (See 1Ki_1:52; Pro_12:4.)

1Ki 1:43 And Jonathan answered and said to Adonijah, Verily our lord king David hath made Solomon king.

Jonathan answered - He was properly a messenger about the court; he is seen elsewhere in Scripture with Ahimaaz, 2Sa_15:36.

1Ki 1:44 And the king hath sent with him Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites, and the Pelethites, and they have caused him to ride upon the king's mule:

1Ki 1:45 And Zadok the priest and Nathan the prophet have anointed him king in Gihon: and they are come up from thence rejoicing, so that the city rang again. This is the noise that ye have heard.

Zadok the priest, and Nathan the prophet, have anointed him - here the act of anointing is ascribed to them both, as in 1Ki_1:34;

1Ki 1:46 And also Solomon sitteth on the throne of the kingdom.

also Solomon sitteth on the throne of the kingdom - Where he was placed to exercise his regal power when returned to Jerusalem, as a further token and confirmation of his being really and actually king.

1Ki 1:47 And moreover the king's servants came to bless our lord king David, saying, God make the name of Solomon better than thy name, and make his throne greater than thy throne. And the king bowed himself upon the bed.

The king bowed himself - signifying not only his approbation of what was done, but also of their prayers and wishes; as well as he bowed himself to give thanks to God that he had lived to see this work done. The king worshipped God and prayed that it might be so.

Moreover, the king’s servants came - The king himself was at this time confined to his own house, and probably to his bed, and could not possibly see these ceremonies; therefore his confidential servants came and told him.

God make the name of Solomon better than thy name - that is, may he be more famous, and his name be more celebrated in the world than his was, or be more respectable and valued among his people Israel:

1Ki 1:48 And also thus said the king, Blessed be the LORD God of Israel, which hath given one to sit on my throne this day, mine eyes even seeing it.

blessed be the Lord God of Israel - he ascribes this whole affair to God, and his kind providence, though all things were done according to his own orders; and gives thanks to him, who had directed him to take such steps as these were, and that the business was finished without any obstruction, and to the great joy and satisfaction of the people; and that there was such a prospect of Solomon's having a happy and peaceable reign.

1Ki 1:49 And all the guests that were with Adonijah were afraid, and rose up, and went every man his way.

And all the guests that were with Adonijah were afraid - Though many of them were military men, the general of the army, and the captains thereof, 1Ki_1:19; yet they were struck with a panic, their courage failed them, they had no spirit left in them, their hearts became as weak as water; had they exerted themselves according to their character, betaken themselves to arms, and put themselves at the head of their troops in favor of Adonijah, it would have given Solomon and his friends a great deal of trouble; no doubt this panic was of God:

rose up, and went every man his way - on hearing what Jonathan reported, they immediately rose up from table in great haste, and made the best of their way to their houses, that it might not be known that they had been with Adonijah.

1Ki 1:50 And Adonijah feared because of Solomon, and arose, and went, and caught hold on the horns of the altar.

On the horns of the altar - The altar to which Adonijah fled was probably in the “tabernacle” already referred to 1Ki_1:39.

Adonijah feared - He knew he had usurped the kingdom, and had not his father’s consent; and, as he finds now that Solomon is appointed by David, he knows well that the people will immediately respect that appointment, and that his case is hopeless; he therefore took sanctuary, and, fleeing to the tabernacle, laid hold on one of the horns of the altar, as if appealing to the protection of God against the violence of men. The altar was a privileged place, and it was deemed sacrilege to molest a man who had taken refuge there.

On the horns of the altar - either that which was at Gibeon, where the tabernacle now was; see 1Ki_3:4; or rather that which was nearest, the altar that David had built in the threshing floor of Araunah, 2Sa_24:25; the altar was a sort of asylum, or refuge, for such who had committed any crime worthy of death; not by divine appointment, but by custom, it being supposed that none would presume to defile with blood that which was sacred to the Lord; or shed the blood of men where the blood of beasts was poured; or use severity and strict justice, but mercy, where sacrifices were offered to atone for sin, and mercy was shown on account of them;

On the horns of the altar - most probably the altar of burnt offering which had been erected on Mount Zion, where Abiathar, one of his partisans, presided as high priest. The horns or projections at the four corners of the altar, to which the sacrifices were bound, and which were tipped with the blood of the victim, were symbols of grace and salvation to the sinner. Hence the altar was regarded as a sanctuary (Exo_21:14), but not to murderers, rebels, or deliberate perpetrators. Adonijah, having acted in opposition to the will of the reigning king, was guilty of rebellion, and stood self-condemned. Solomon spared his life on the express condition of his good behavior - living in strict privacy, leading a quiet, peaceable life, and meddling with the affairs of neither the court nor the kingdom.

On the horns of the altar - The altar was regarded from time immemorial and among all nations as a place of refuge for criminals deserving of death; but, according to Exo_21:14, in Israel it was only allowed to afford protection in cases of unintentional slaying, and for these special cities of refuge were afterwards provided (Num 35). In the horns of the altar, as symbols of power and strength, there was concentrated the true significance of the altar as a divine place, from which there emanated both life and health (see at Exo_27:19). By grasping the horns of the altar the culprit placed himself under the protection of the saving and helping grace of God, which wipes away sin, and thereby abolishes punishment. The question to what altar Adonijah fled, whether to the altar at the ark of the covenant in Zion, or to the one at the tabernacle at Gibeon, or to the one built by David on the threshing-floor of Araunah, cannot be determined with certainty. It was probably to the first of these, however, as nothing is said about a flight to Gibeon, and with regard to the altar of Araunah it is not certain that it was provided with horns like the altars of the two sanctuaries.

1Ki 1:51 And it was told Solomon, saying, Behold, Adonijah feareth king Solomon: for, lo, he hath caught hold on the horns of the altar, saying, Let king Solomon swear unto me to day that he will not slay his servant with the sword.

let King Solomon swear unto me this day - he owns Solomon to be king, and himself his subject and servant; this no doubt he did to conciliate his favor, nor did he think his life safe, unless Solomon promised with an oath, that he would not take it away.

1Ki 1:52 And Solomon said, If he will shew himself a worthy man, there shall not an hair of him fall to the earth: but if wickedness shall be found in him, he shall die.

There shalt not an hair - This was a proverbial expression, meaning “he shall suffer no hurt at all.” Solomon’s clemency in pardoning Adonijah is very remarkable. In the ancient Mideast not only were pretenders almost always punished with death, but it has often been the custom for each king upon his accession to put to death all his brothers as mere possible pretenders.

If he will show himself a worthy man - If, from henceforth, he behave well, show himself to be contented, and not endeavor to make partisans, or stir up insurrections among the people, he shall be safe; but if wickedness be found in him - if he act at all contrary to this - he shall die; his blood shall be upon him.

if wickedness shall be found in him - that is, if any crime worthy of death be committed by him, or any overt act of treason, and the like, he should surely be put to death, and find no mercy, notwithstanding the present general pardon. This was very wisely done by Solomon, to begin his reign without shedding blood even of delinquents; and especially of his brother, and his elder brother too; and by granting his life for the future on his good behavior.

1Ki 1:53 So king Solomon sent, and they brought him down from the altar. And he came and bowed himself to king Solomon: and Solomon said unto him, Go to thine house.

Go to thine house - Intimating that he should have no place about the king’s person, nor under the government. Adonijah must have seen that he stood continually on his good behavior.

he came and bowed himself to King Solomon - in a way of reverence and subjection, acknowledging him to be king, and himself his subject:

Go to thine house - signifying that he pardoned him, and he might go home, and enjoy his family and substance; and by this intimating that he should only regard the affairs of his family, and not trouble himself with those of the kingdom and state.

1 Chronicles 29

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1Ch 29:1 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.

The palace - The original word here used is the Hebrew form of a Persian word, and generally designates the residence of the Persian monarch Est_1:2, Est_1:5; Est_2:3, Est_2:8; Neh_1:1; Dan_8:2. It is only here and in 1Ch_29:19 that it is applied to the temple.

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.

1Ch 29:2 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.

Glistering stones - Rather, “colored stones;” or, “dark stones” - stones of a hue like that of the antimony wherewith women painted their eyes.

Marble stones - or “white stones” which is found near Damascus. Josephus says that the temple was built of large blocks of white marble, beautifully polished, so as to produce a most splendid appearance. These were used for pillars, tables, and pavement; this was Parian marble, according to the Septuagint and Vulgate Latin versions; the whitest of marble, found the island of Paros.

1Ch 29:3 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,

Of mine own proper good - from his own private estate. He makes the offering publicly in order to provoke others by his example 1Ch_29:5.

because I have set my affection to the house of my God - Had a good will to it, and was earnestly desirous of having it built, and that in a grand manner:

1Ch 29:4 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:

1Ch 29:5 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?

To consecrate his service - Hebrew, “fill his hand” to give largely and liberally towards building an house for the service and worship, honor and glory, of God; The words contain an appeal to the assembly for voluntary offerings.

1Ch 29:6 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,

1Ch 29:7 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.

Dram - The word here translated “dram” is regarded by most critics as the Hebrew equivalent of the Persian “daric,” or ordinary gold coin.

1Ch 29:8 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.

by the hand of Jehiel the Gershonite – who with his sons, had the care of that treasury, 1Ch_27:21.

1Ch 29:9 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.

with perfect heart they offered willingly to the Lord - not grudgingly, but cheerfully; not pressed and urged to it; not by constraint, but freely, and that with a pure view to the honor and glory of God:

1Ch 29:10 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.

Lord God of Israel our Father - the phrase, "our father", does not belong to the God of Israel, their father by covenant and adoption, but to Israel, or Jacob, the ancestor of the Jewish nation; who is made mention of on this occasion, he being the first that spoke of building an house for God, as some Jewish writers, Jarchi and Kimchi, observe, see Gen_28:22.

1 Chronicles 29:10-19

Wherefore David blessed the Lord — This beautiful thanksgiving prayer was the effusion overflowing with gratitude and delight at seeing the warm and widespread interest that was now taken in forwarding the favorite project of his life. Its piety is displayed in the fervor of devotional feeling - in the ascription of all worldly wealth and greatness to God as the giver, in tracing the general readiness in contributing to the influence of His grace, in praying for the continuance of this happy disposition among the people, and in solemnly and earnestly commending the young king and his kingdom to the care and blessing of God.

1Ch 29:11 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.

all that is in the heaven and in the earth is thine - they are both made by him, and all that is in them, and therefore he has the sole right unto them:

thine is the kingdom, O Lord - of nature and Providence; he has the sole dominion over all creatures, and the sovereign disposal of all things:

thou art exalted as head above all - men on earth, and angels in heaven.

1Ch 29:12 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.

1Ch 29:13 Now therefore, our God, we thank thee, and praise thy glorious name.

1Ch 29:14 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.

But who am I - Originally dust and ashes, a sinful creature, unworthy to receive anything from God, and of having the honor of doing anything for him:

what is my people - subject to him, the least of all people, separated from the nations round about them, and despised by them:

that we should be able to offer so willingly after this sort - that they, who were a poor people, some years ago brought out of Egyptian bondage, should now be possessed of such an affluence, and have such a generous heart and liberal spirit given them, as to contribute in so large and liberal a manner as they had done; all was owing to the goodness of God to them, and the efficacy of his grace upon them:

1Ch 29:15 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.

our days on the earth are as a shadow - man's life is expressed by days, not months and years, being so short; and by days on earth, in distinction from the days of heaven, or eternity; and these said to be as a shadow, of a short continuance, empty, mutable, and uncertain, dark and obscure, quickly gone, like the shadow of the sun; and not only like that, but, as the Targum states, of a bird that is flying, which passes away at once. This sentiment is expressed in Isaiah and the New Testament. Isaiah 40:6-8 The voice said, Cry! And he said, What shall I cry? All flesh is grass, and all the beauty of it is as the flower of the field. The grass withers, the flower fades, because the Spirit of the LORD blows on it; surely the people is grass. The grass withers, the flower fades; but the Word of our God shall stand forever. 1 Peter 1:24-25 For all flesh is as grass, and all the glory of men as the flower of the grass. The grass withers, and its flower falls out, but the Word of the Lord endures forever. And this is the Word preached as gospel to you.

For we are strangers - Heb_11:13 These all died by way of faith, not having received the promises, but having seen them afar off. And they were persuaded of them and embraced them and confessed that they were strangers and pilgrims on the earth.

1Ch 29:16 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.

All thine own - In like manner we ought to acknowledge God in all spiritual things: referring every good thought, good desire, and good work to his grace.

1Ch 29:17 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.

1Ch 29:18 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:

keep this for ever in the imagination of the thoughts of the heart of thy people - let the same disposition of mind always continue in them to serve the Lord their God:

prepare their heart unto thee - incline and dispose their minds always to fear the Lord, and obey his will.

1Ch 29:19 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.

Give unto Solomon a perfect heart - This he did, but Solomon abused his mercies.

to keep thy commandments, thy testimonies, and thy statutes - All the laws of God, moral, ceremonial, and judicial, even to observe them cordially and sincerely:

1Ch 29:20 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.

worshipped the Lord, and the king —of divine worship in the one, of civil homage in the other. . Solomon's kingdom typified the kingdom of the Messiah, whose throne is the throne of the Lord.

1Ch 29:21 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:

With their drink-offerings - The Targum says a thousand drink-offerings, making these libations equal in number to the other offerings.

And sacrifices - These were peace-offerings, offered for the people, and on the flesh of which they feasted.

1Ch 29:22 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.

And did eat and drink — After the business of the assembly was over, the people, under the exciting influence of the occasion, still remained, and next day engaged in the performance of solemn rites, and afterwards feasted on the remainder of the sacrifices.

King the second time - Solomon’s first appointment was at the time of Adonijah’s rebellion. As that appointment was hurried and, comparatively speaking, private, David now thought it best formally to invest Solomon a second time with the sovereignty, in the face of all Israel. For a similar reason a second and public appointment of Zadok alone to the high priest’s office took place. Abiathar was not as yet absolutely thrust out; but it may be doubtful whether he was ever allowed to perform high priestly functions after his rebellion 1Ki_1:7; 1Ki_2:27.

King the second time - The first time of his being anointed and proclaimed king was when his brother Adonijah affected the throne; and Zadok, Nathan, and Benaiah anointed and proclaimed him in a hurry, and without pomp. 1Ki_1:39.

Zadok to be priest - high priest; which office yet he did not exercise till after the death of David, when Abiathar was thrust out by Solomon. This action of theirs, the anointing Zadok, did not, actually constitute him high - priest, but only settled the reversion of it upon him and his line after Abiathar's death; even as David's making Solomon king, and their anointing Solomon to be the chief governor here, did not put him into actual possession of the kingdom, but only gave him a right to it after the present king's death: hence, notwithstanding this anointing, Abiathar continued to exercise his office 'till Solomon thrust him out, 1Ki_2:27.

1Ch 29:23 Then Solomon sat on the throne of the LORD as king instead of David his father, and prospered; and all Israel obeyed him.

Then Solomon sat on the throne of the Lord - The throne of David is called here “the throne of the Lord,” as in 1Ch_28:5 it is called “the throne of the kingdom of the Lord,” because God had set it up and had promised to establish it.

the throne of the Lord - which is the throne of Israel, so called because the Lord himself was in a peculiar manner the king and governor of Israel. He had the founding, he had the filling of their throne, by immediate direction.

all Israel obeyed him - at once; whereas it was some time, even years, before all Israel obeyed David.

The remarks on Solomon's accession and reign contained in these verses are necessary to the complete conclusion of a history of David's reign, for they show how David's wishes for his son Solomon, whom the Lord chose to be his successor, were fulfilled.

1Ch 29:24 And all the princes, and the mighty men, and all the sons likewise of king David, submitted themselves unto Solomon the king.

1Ch 29:25 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.

And the Lord magnified Solomon exceedingly before all Israel - By giving him such a large share of wisdom and understanding in government:

bestowed upon him such royal majesty - not only such wealth and riches, but such honor and reverence:

1Ch 29:26 Thus David the son of Jesse reigned over all Israel.

The writer having mentioned the anointing of Solomon and upon that occasion proceeded to give a farther account of Solomon's actual settlement in his kingdom, returns to his main business, to give an account of the close of David's reign and life.

1Ch 29:27 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.

1Ch 29:28 And he died in a good old age, full of days, riches, and honour: and Solomon his son reigned in his stead.

And he died in a good old age - Being seventy years of age:

1Ch 29:29 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,

The acts of David - All that he did that was memorable, both before he was king, and when king in Hebron, and then in Jerusalem: Those which concerned him in private life, as well as those which grew out of his regal government. All these were written by three eminent men, personally acquainted with him through the principal part of his life; these were Samuel and Gad the seers, and Nathan the prophet. These writings are all lost, except the particulars interspersed in the books of Samuel, Kings, and Chronicles, none of which are the records mentioned here.

behold, they are written in the books - of Samuel the seer, and in the book of Nathan the prophet, and in the book of Gad the seer; which were journals of his life and actions, begun by Samuel, and carried on by Nathan and Gad; out of which what is recorded in canonical Scripture was taken by divine direction, and preserved, while other writings are lost.

1Ch 29:30 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.

The times that went over him - The transactions of his reign, and the occurrences and vicissitudes in his own kingdom, as well as those which were over all the kingdoms of the countries, i.e., in the surrounding nations, in most of which David had a share during his forty years’ reign.

1 Chronicles 28

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1Ch 28:1 And David assembled all the princes of Israel, the princes of the tribes, and the captains of the companies that ministered to the king by course, and the captains over the thousands, and captains over the hundreds, and the stewards over all the substance and possession of the king, and of his sons, with the officers, and with the mighty men, and with all the valiant men, unto Jerusalem.

David assembled - This refers to the persons whose names and offices we have seen in the preceding chapter. “All the princes of Israel” is the general designation, which is then specialized. In it are included the princes of the tribes who are enumerated in 1Ch_27:16-22, and the princes of the divisions which served the king, who are enumerated in 1Ch_27:1-15; the princes of thousands and hundreds are the chiefs and captains of the twelve army corps (1Ch_27:1), who are subordinate to the princes of the host: the princes of all the substance and possessions of the king are the managers of the domains enumerated in 1Ch_27:25-31.

1Ch 28:2 Then David the king stood up upon his feet, and said, Hear me, my brethren, and my people: As for me, I had in mine heart to build an house of rest for the ark of the covenant of the LORD, and for the footstool of our God, and had made ready for the building:

My brethren - David retains the modest phrase of a king not born in the purple, but raised from the ranks of the people. No later Jewish monarch thus addressed his subjects. He calls them his brethren, being of the same nation and religion, and to show his modesty and humility; in which he was a type of Christ, the King of kings, Heb_2:11 For both He who sanctifies and they who are sanctified are all of One, for which cause He is not ashamed to call them brothers,

My brethren - So he calls the princes and chief rulers, both because they had a share with him, though under him in the government; and in compliance with the Divine command, that the king should not be lifted up above his brethren; Deu_17:15 you shall surely set a king over you, whom the LORD your God shall choose. You shall set a king over you from among your brothers. You may not set a stranger over you, who is not your brother. Deu_17:20 so that his heart may not be lifted up above his brothers, and that he does not turn aside from the commandment, to the right or the left, so that he may make his days longer in his kingdom, he and his sons, in the midst of Israel.

The footstool of our God - Psa_99:5 Praise the LORD our God, and worship at His footstool; He is holy. God seated between the cherubim, at the two extremities of the ark, might be said to be enthroned in His glory, and the coverlet of the ark to be His footstool. For as the Lord sat between the cherubim over the mercy seat, the lid of the ark, it was, speaking after the manner of men, a footstool to him: Heaven is His throne: the earth and the most magnificent temples thereon are but His foot - stool.

David stood up upon his feet - He was now very old, and chiefly confined to his bed, (1Ki_1:47); and while he was addressing his son Solomon, he continued on the bed; but when all the principal nobles of his kingdom came before him he received strength to arise and address them, standing on his feet.

1Ch 28:3 But God said unto me, Thou shalt not build an house for my name, because thou hast been a man of war, and hast shed blood.

But God said unto me - This he said by Nathan the prophet, 2Sa_7:5.

thou hast been a man of war, and hast shed blood — The church or spiritual state of the world, of which the temple at Jerusalem was to be a type, would be presided over by One who was to be pre-eminently the Prince of Peace, and therefore would be represented not so fitly by David, whose mission had been a preparatory one of battle and conquest, as by his son, who should reign in unbroken peace.

1Ch 28:4 Howbeit the LORD God of Israel chose me before all the house of my father to be king over Israel for ever: for he hath chosen Judah to be the ruler; and of the house of Judah, the house of my father; and among the sons of my father he liked me to make me king over all Israel:

Over Israel for ever - The government should have no end, provided they continued to walk according to the commandments of God. The government, as referring to Christ, is, and will be, without end.

Over Israel for ever - in his posterity for many years to come, and best of all in his antitype Christ, the son of David, see Luk_1:32 He shall be great and shall be called the Son of the Highest. And the Lord God shall give Him the throne of His father David.

for he hath chosen Judah to be the ruler - the tribe of Judah to be the seat of government, and one out of that tribe to be the chief ruler, 1Ch_5:2 For Judah prevailed among his brothers, and from him came the chief ruler, but the birthright was Joseph's);

he hath chosen Solomon — The spirit of David’s statement is this: It was not my ambition, my valor, or my merit that led to the enthronement of myself and family; it was the grace of God which chose the tribe, the family, the person - myself in the first instance, and now Solomon, to whom, as the Lord’s anointed, you are all bound to submit.

1Ch 28:5 And of all my sons, (for the LORD hath given me many sons,) he hath chosen Solomon my son to sit upon the throne of the kingdom of the LORD over Israel.

of all my sons, for the Lord hath given me many sons - Whose names, and the order of their birth, may be read in 1Ch_3:1.

1Ch 28:6 And he said unto me, Solomon thy son, he shall build my house and my courts: for I have chosen him to be my son, and I will be his father.

And he said unto me - Besides the message sent to David through Nathan, he had a revelation, of which we have only the indirect account given here and in 1Ch_22:8-10. He was told that one of his sons should be raised up to fill his throne after him, and should build the temple. In the second revelation it was distinctly declared to him that the son intended was Solomon.

for I have chosen him to be my son - predestinated him to the adoption of children, Eph_1:5 having predestined us to the adoption of children by Jesus Christ to Himself, according to the good pleasure of His will,

1Ch 28:7 Moreover I will establish his kingdom for ever, if he be constant to do my commandments and my judgments, as at this day.

If he be constant - The conditional character of the promise made to David, as to the continuance of his posterity on the Jewish throne, is now clearly declared. This promise is absolute with regard to the Messiah, but conditional, with regard to Solomon.

I will establish his kingdom for ever, if he be constant to do my commandments — The same condition is set before Solomon by God 1Ki_3:14 And if you will walk in My ways, to keep My statutes and My commandments, as your father David walked, then I will lengthen your days. 1Ki_9:4 And if you will walk before Me as David your father walked, in integrity of heart and in uprightness, to do according to all that I have commanded you; and if you will keep My statutes and My judgments,

1Ch 28:8 Now therefore in the sight of all Israel the congregation of the LORD, and in the audience of our God, keep and seek for all the commandments of the LORD your God: that ye may possess this good land, and leave it for an inheritance for your children after you for ever.

keep and seek for all the commandments of the Lord - seek to know them, search for them in the word of God, and endeavor to keep them: This solemn and earnest exhortation to those present, and to all Israel through their representatives, to continue faithful in observing the divine law as essential to their national prosperity and permanence, is similar to that of Moses Deu_30:15-20 Behold! I have set before you today life and good, and death and evil, in that I command you today to love the LORD your God, to walk in His ways, and to keep His commandments and His statutes and His judgments, so that you may live and multiply. And the LORD your God shall bless you in the land where you go to possess it. But if you turn away your heart, so that you will not hear, but shall be drawn away and worship other gods and serve them, I declare to you today that you shall surely perish; you shall not prolong your days on the land where you pass over Jordan to go to possess it. I call Heaven and earth to record today against you. I have set before you life and death, blessing and cursing. Therefore, choose life, so that both you and your seed may live, so that you may love the LORD your God, and that you may obey His voice, and that you may cling to Him. For He is your life and the length of your days, so that you may dwell in the land which the LORD swore to your fathers, to Abraham, to Isaac, and to Jacob, to give it to them.

leave it for an inheritance for your children after you for ever - that so they might not be removed from it, and carried captive into other lands, as they were for their disobedience.

1Ch 28:9 And thou, Solomon my son, know thou the God of thy father, and serve him with a perfect heart and with a willing mind: for the LORD searcheth all hearts, and understandeth all the imaginations of the thoughts: if thou seek him, he will be found of thee; but if thou forsake him, he will cast thee off for ever.

Know thou the God of thy father - who was his Father and covenant God, and whom he served and worshipped, and who had bestowed upon him many favors, both temporal and spiritual; and having had such an experience of his goodness, he exhorts his son to seek to know more and more of him, and to own and acknowledge him as his God, and to love and fear him: “Knowing God,” in the sense of having a religious trust in Him, is an unusual phrase in the earlier Scriptures. It scarcely occurs elsewhere in the historical books. David, however, uses the phrase in his Psalms Psa_36:10 O continue Your loving-kindness to those who know You, and Your righteousness to the upright in heart.

know thou — He did not mean head knowledge, for Solomon possessed that already, but that experimental acquaintance with God which is only to be obtained by loving and serving Him.

serve him with a perfect heart, and with a willing mind - cordially and sincerely, cheerfully and freely, neither in an hypocritical manner, nor through force and constraint, nor with loathing and weariness:

for the Lord searcheth all hearts - the hearts of all men, even of kings, and knows from what principles and with what views and in what manor they serve him:

understandeth all the imaginations of the thought - not only the thoughts of the heart, when regularly formed and ranged in order, hut even the very beginning of them, the first motions of the mind, and before they are well formed, Gen_6:5 And the LORD saw that the wickedness of man was great in the earth, and every imagination of the thoughts of his heart was only evil continually.

1Ch 28:10 Take heed now; for the LORD hath chosen thee to build an house for the sanctuary: be strong, and do it.

1Ch 28:11 Then David gave to Solomon his son the pattern of the porch, and of the houses thereof, and of the treasuries thereof, and of the upper chambers thereof, and of the inner parlours thereof, and of the place of the mercy seat,

David gave to Solomon the pattern - As God had revealed to Moses the pattern of the tabernacle Exo. 26; 27, so He had made known by revelation to David the pattern of the temple and its furniture. This pattern, which consisted of a set of directions in writing, David now handed over to Solomon. The temple must be a sacred thing, and a type of Christ; it must be framed by Divine teaching. Christ is the true temple, the church is the gospel temple, and heaven the everlasting temple; all are framed according to the Divine counsels, and the plan laid in the Divine wisdom, ordained before the world, for God's glory and our good.

David gave to Solomon the pattern - He gave him an ichnograph (a blueprint or ground plan) of the building, with elevations, sections, and specifications of every part; and all this he received by inspiration from God himself, (1Ch_28:12, 1Ch_28:19), just as Moses had received the plan of the tabernacle.

Then David gave to Solomon the pattern — He now put into the hands of his son and successor the plan or model of the temple, with the elevations, measurements, apartments, and chief articles of furniture, all of which were designed according to the pattern given him by divine revelation (1Ch_28:19).

The houses - The “holy place” and the “holy of holies “ - called respectively “the house” and the “inner house” 1Ki_6:17, 1Ki_6:27, and 2Ch_3:5, 2Ch_3:8 “the greater house” and “the most holy house.”

1Ch 28:12 And the pattern of all that he had by the spirit, of the courts of the house of the LORD, and of all the chambers round about, of the treasuries of the house of God, and of the treasuries of the dedicated things:

By the spirit - All the particulars of the tabernacle built by Moses were suggested to him by God's spirit. The temple was to be a sacred thing, a type of Christ, of his church, and of heaven. Therefore it was not to be contrived by man's invention, but to be framed by divine institution. So Christ, the true temple, the church, the gospel - temple, and heaven, the everlasting temple, are all framed according to the divine counsels, and the plan laid before the world began. It is supposed, the tabernacle of Moses, with all its utensils, being wanted no more, was laid up here.

1Ch 28:13 Also for the courses of the priests and the Levites, and for all the work of the service of the house of the LORD, and for all the vessels of service in the house of the LORD.

And also for the courses of the priests and Levites - Where they should serve, of which, as fixed and ordered by David, 1Ch_24:1.

1Ch 28:14 He gave of gold by weight for things of gold, for all instruments of all manner of service; silver also for all instruments of silver by weight, for all instruments of every kind of service:

Of gold (or silver) by weight - The quantity of gold (or silver) which was to be put in each article. David was directed by the Spirit of God what weights or quantities of gold and silver should be used.

1Ch 28:15 Even the weight for the candlesticks of gold, and for their lamps of gold, by weight for every candlestick, and for the lamps thereof: and for the candlesticks of silver by weight, both for the candlestick, and also for the lamps thereof, according to the use of every candlestick.

For the candlesticks - There was but one in the tabernacle; there were ten in the temple. These candlesticks were ten, and each had seven lamps, and were placed five on one side the Mosaic candlestick, and five on the other 1Ki_7:49 and the lampstands of pure gold, five on the right and five on the left, in front of the Holy of Holies, with the flowers and the lamps and the tongs of gold,

1Ch 28:16 And by weight he gave gold for the tables of shewbread, for every table; and likewise silver for the tables of silver:

for the tables of shewbread - For though there were but one table for the shewbread in the tabernacle of Moses, there were ten in the temple of Solomon, 2Ch_4:8

1Ch 28:17 Also pure gold for the fleshhooks, and the bowls, and the cups: and for the golden basons he gave gold by weight for every bason; and likewise silver by weight for every bason of silver:

1Ch 28:18 And for the altar of incense refined gold by weight; and gold for the pattern of the chariot of the cherubims, that spread out their wings, and covered the ark of the covenant of the LORD.

the chariot of the cherubim — The expanded wings of the cherubim formed what was figuratively styled the throne of God, and as they were emblematical of rapid motion, the throne or seat was spoken of as a chariot Psa_18:10; Psa_99:1

The chariot of the cherubims - The cherubim are themselves the chariot upon which the Lord rides Psa_18:10 And He rode on a cherub, and flew; yea, He soared on the wings of the wind. Psa_99:1 The LORD reigns; let the peoples tremble. He sits between the cherubs; let the earth quake.

gold for the pattern of the chariot of the cherubim - which were two large ones, besides those which Moses made; and these were not made of gold, as they were, but overlaid with it, 1Ki_6:23 And inside the Holy of Holies he made two cherubs of olive wood, ten cubits high. 1Ki_6:27-28 And he set the cherubs inside the inner house. And they stretched forth the wings of the cherubs so that the wing of the one touched the one wall and the wing of the other cherub touched the other wall. And their wings touched one another in the midst of the house.

28 And he overlaid the cherubs with gold. This made four; and to which the four living creatures in Ezekiel's vision allude, and make the "mercavah", or chariot.

that spread out their wings, and covered the ark of the covenant of the Lord - not that spread their wings over the ark, and covered it, that the Mosaic cherubim did; but these spread their wings before it from wall to wall, so that it could not be seen by any that turned aside the vail, and even by the high priest when he entered into the holy of holies.

1Ch 28:19 All this, said David, the LORD made me understand in writing by his hand upon me, even all the works of this pattern.

1Ch 28:20 And David said to Solomon his son, Be strong and of good courage, and do it: fear not, nor be dismayed: for the LORD God, even my God, will be with thee; he will not fail thee, nor forsake thee, until thou hast finished all the work for the service of the house of the LORD.

he will not fail thee, nor forsake thee - a promise made to Joshua, and is applicable to every good man in whatsoever good work he is concerned, Jos_1:5, In conclusion, David encourages his son to go forward to the work with good courage, for his God would not forsake him; and the priests and Levites, cunning workmen, and the princes, together with the whole people, would willingly support him.

1Ch 28:21 And, behold, the courses of the priests and the Levites, even they shall be with thee for all the service of the house of God: and there shall be with thee for all manner of workmanship every willing skilful man, for any manner of service: also the princes and all the people will be wholly at thy commandment.

Behold, the courses of the priests - The priests and the Levites, the cunning artificers, and the princes of the people, will be at thy command. Thus David, having assigned him his work, and described the manner in which it was to be done, shows him who were to be his assistants in it, and encourages him in the great undertaking.

1 Chronicles 27

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1Ch 27:1 Now the children of Israel after their number, to wit, the chief fathers and captains of thousands and hundreds, and their officers that served the king in any matter of the courses, which came in and went out month by month throughout all the months of the year, of every course were twenty and four thousand.

This verse is a general heading to the list 1Ch_27:2-15. The heading has been taken from some fuller and more elaborate description of David’s army, whereof the writer of Chronicles gives us only an abridgement. Omitting the captains of thousands, the captains of hundreds, and the officers (probably “scribes”) who served the king, he contents himself with recording the “chief fathers” or heads of the divisions 1Ch_28:1, and the number of Iraelites in each course.

This enumeration is widely different from the preceding. In that, we have the orders and courses of the priests and the Levites in their ecclesiastical ministrations; in this, we have the account of the order of the civil service, that which related simply to the political state of the king and the kingdom. Twenty-four persons, chosen out of David’s worthies, each of whom had a second, were placed over twenty-four thousand men, who all served a month in turn at a time; and this was the whole of their service during the year, after which they attended to their own affairs. Thus the king had always on foot a regular force of twenty-four thousand, who served without expense to him or the state, and were not oppressed by the service, which took up only a twelfth part of their time, and by this plan he could at any time, when the exigency of the state required it, bring into the field twelve times twenty-four thousand, or two hundred and eighty-eight thousand fighting men, independently of the twelve thousand officers, which made in the whole an effective force of three hundred thousand soldiers; and all these men were prepared, disciplined, and ready at a call, without the smallest expense to the state or the king. These were, properly speaking, the militia of the Israelite kingdom.

Now the children of Israel after their number - Not the whole body of the people, but the militia of the nation; for after the account of the division of the priests and Levites into courses, follows an account of the militia of the nation, being divided also into monthly courses.

the chief fathers - the chief men in the tribes, the princes of them, not the natural fathers of the soldiers in each course

Twelve captains for every month - Here is an account of the standing military force of Israel. A militia formed, it would seem, at the beginning of David’s reign was raised in the following order: Twelve legions, corresponding to the number of tribes, were enlisted in the king’s service. Each legion comprised a body of twenty-four thousand men, whose term of service was a month in rotation, and who were stationed either at Jerusalem or in any other place where they might be required. There was thus always a force sufficient for the ordinary purposes of state, as well as for resisting sudden attacks or popular tumults; and when extraordinary emergencies demanded a larger force, the whole standing army could easily be called to arms, amounting to two hundred eighty-eight thousand, or to three hundred thousand, including the twelve thousand officers that naturally attended on the twelve princes (1Ch_27:16-24). Such a military establishment would be burdensome neither to the country nor to the royal treasury; for attendance on this duty being a mark of honor and distinction, the expense of maintenance would be borne probably by the militiaman himself, or furnished out of the common fund of his tribe. Nor would the brief period of actual service produce any derangement of the usual course of affairs; for, on the expiry of the term, every soldier returned to the pursuits and duties of private life during the other eleven months of the year.

1Ch 27:2 Over the first course for the first month was Jashobeam the son of Zabdiel: and in his course were twenty and four thousand.

Jashobeam - Jashobeam is mentioned in marginal references as the chief of David’s mighty men. He is called in 1Ch_11:11 “the son of Hachmoni.” We learn from 1Ch_27:3 that he was of the tribe of Judah , being descended from Perez (or Pharez), the son of Judah, from whom David himself sprang. 1Ch_2:3-15.

First course for the first month - Instead of mentioning first, second, third, etc., month, the Targum names them thus: First month, Nisan; second, Aiyar; third, Sivan; fourth, Tammuz; fifth, Ab; sixth, Elul; seventh, Tishri; eighth, Marchesvan; ninth, Cisleu; tenth, Tebeth; eleventh, Shebat; twelfth, Adar. The month Nisan, sometimes called Abib, which was March:

Jashobeam the son of Zabdiel - the first and chief of David's worthies, 1Ch_11:11 And this is the number of the mighty men whom David had : Jashobeam, a Hachmonite, the chief of the captains. He lifted up his spear against three hundred, who were killed by him at one time. Hachmoni was his father, Zabdiel probably one of his ancestors; or there might be different names of the same individual. In the rotation of the military courses, the dignity of precedence, not of authority, was given to the hero.

1Ch 27:3 Of the children of Perez was the chief of all the captains of the host for the first month.

1Ch_27:3 further relates of him that he was of the sons (descendants) of Perez, and the head of all the army chiefs in the first month (i.e., in the division for the first month). This man was of the posterity of Perez, or Pharez, a son of Judah, and so had the preference and command of all the captains of the army for that month:

1Ch 27:4 And over the course of the second month was Dodai an Ahohite, and of his course was Mikloth also the ruler: in his course likewise were twenty and four thousand.

1Ch 27:5 The third captain of the host for the third month was Benaiah the son of Jehoiada, a chief priest: and in his course were twenty and four thousand.

A chief priest - Rather, “the chief priest” - an expression by which is meant, not the high priest, but probably the high priest’s deputy, who is sometimes called “the second priest” 2Ki_25:18. It was Jehoiada, and not Benaiah, who was a priest.

Benaiah the son of Jehoiada, a chief priest - He is distinguished from Benaiah, the Pirathonite, who was over the eleventh month.

1Ch 27:6 This is that Benaiah, who was mighty among the thirty, and above the thirty: and in his course was Ammizabad his son.

1Ch 27:7 The fourth captain for the fourth month was Asahel the brother of Joab, and Zebadiah his son after him: and in his course were twenty and four thousand.

Asahel the brother of Joab – It appears likely that Asahel died before the courses, as here described, could have been instituted. Perhaps the arrangements of David in his later years were based upon institutions belonging to the period of his reign at Hebron . This officer having been slain at the very beginning of David’s reign [2Sa_2:23], his name was probably given to this division in honor of his memory, and his son was invested with the command.

and Zebadiah his son after him - points to his death, as they mention his son as his successor in the command of the fourth division of the army. When Asahel, therefore, is called commander of the fourth division of the host, it is done to honor him.

1Ch 27:8 The fifth captain for the fifth month was Shamhuth the Izrahite: and in his course were twenty and four thousand.

Shamhuth - Shamhuth is called in 1Ch_11:27 Shammoth, and in 2Sa_23:25 Shamma. He was born in Harod; here he is called the Jizrahite 1Ch_27:13, of the family of Zerah the son of Judah (1Ch_2:4, 1Ch_2:6).

1Ch 27:9 The sixth captain for the sixth month was Ira the son of Ikkesh the Tekoite: and in his course were twenty and four thousand.

1Ch 27:10 The seventh captain for the seventh month was Helez the Pelonite, of the children of Ephraim: and in his course were twenty and four thousand.

1Ch 27:11 The eighth captain for the eighth month was Sibbecai the Hushathite, of the Zarhites: and in his course were twenty and four thousand.

1Ch 27:12 The ninth captain for the ninth month was Abiezer the Anetothite, of the Benjamites: and in his course were twenty and four thousand.

1Ch 27:13 The tenth captain for the tenth month was Maharai the Netophathite, of the Zarhites: and in his course were twenty and four thousand.

Maharai belonged also to the family of Zerah; see 1Ch_27:11, 1Ch_27:8.

1Ch 27:14 The eleventh captain for the eleventh month was Benaiah the Pirathonite, of the children of Ephraim: and in his course were twenty and four thousand.

1Ch 27:15 The twelfth captain for the twelfth month was Heldai the Netophathite, of Othniel: and in his course were twenty and four thousand.

1Ch 27:16 Furthermore over the tribes of Israel: the ruler of the Reubenites was Eliezer the son of Zichri: of the Simeonites, Shephatiah the son of Maachah:

Over the tribes of Israel - Gad and Asher are omitted from this list of the tribes. Similarly, Dan and Zebulon are omitted from the genealogical survey of the tribes 1 Chr. 4–8. We can only suppose that the lists, as they came down to the writer of Chronicles, were incomplete. The “rulers” or “princes” of the tribes appear to have been the oldest lineal descendants of the patriarchs according to the law of primogeniture.

Over the tribes of Israel - In this enumeration there is no mention of the tribes of Asher and Gad. Probably the account of these has been lost from this register. These rulers appear to have been all honorary men, without pay, like the lords lieutenants of our counties.

Over the tribes of Israel - These persons appear to have been civil rulers over their several tribes, and honorary men. The officers of the court, or the rulers of the king's substance, had the oversight and charge of the king's tillage, his vineyards, his herds, his flocks, which formed the wealth of eastern kings. Much of the wisdom of princes is seen in the choice of their ministry, and common persons show it in the choice of their advisers. David, though he had all these about him, preferred the word of God before them all. Thy testimonies are my delight and my counselors.

1Ch 27:17 Of the Levites, Hashabiah the son of Kemuel: of the Aaronites, Zadok:

1Ch 27:18 Of Judah, Elihu, one of the brethren of David: of Issachar, Omri the son of Michael:

Elihu - of the brethren of David, is only another form of the name Eliab, 1Ch_2:13, David's eldest brother, who, as Jesse's first-born, had become tribal prince of Judah.

1Ch 27:19 Of Zebulun, Ishmaiah the son of Obadiah: of Naphtali, Jerimoth the son of Azriel:

1Ch 27:20 Of the children of Ephraim, Hoshea the son of Azaziah: of the half tribe of Manasseh, Joel the son of Pedaiah:

Of Manasseh two tribal princes are named, because the one half of this tribe had received its inheritance on this side Jordan, the other beyond Jordan.

1Ch 27:21 Of the half tribe of Manasseh in Gilead, Iddo the son of Zechariah: of Benjamin, Jaasiel the son of Abner:

1Ch 27:22 Of Dan, Azareel the son of Jeroham. These were the princes of the tribes of Israel .

Tribes of Israel - Of the most of the tribes, not of all: for Gad is omitted, probably because that tribe was joined with the Reubenites under one prince.

1Ch 27:23 But David took not the number of them from twenty years old and under: because the LORD had said he would increase Israel like to the stars of the heavens.

David took not the number of them from twenty years old and under - David’s numbering of the people was therefore a military arrangement in order to fix the amount of his standing army. There was a feeling that it would be irreverent to attempt to count what God had promised should be countless.

David took not the number of them from twenty years old and under - Only those that were twenty years and upwards; but, according tone scholar, he numbered them that were under twenty, though but sixteen, seventeen, eighteen, or nineteen years of age, provided they were of robust bodies, and of a tall stature, and able to bear arms; which he takes to be the sin of David, in numbering the people, being contrary to the law of God; yet though he had ordered them to be numbered, and they were, yet he would not take them and put them into the account of his chronicles, as in the next verse, that his sin might not be known, see 2Sa_24:9.

because the Lord had said, he would increase Israel like to the stars in the heavens - which are not to be numbered, and therefore David sinned in attempting to number the people.

But David took not the number of them from twenty years old and under — The census which David ordered did not extend to all the Israelites; for to contemplate such an enumeration would have been to attempt an impossibility (Gen_28:14), and besides would have been a daring offense to God. The limitation to a certain age was what had probably quieted David’s conscience as to the lawfulness of the measure, while its expediency was strongly pressed upon his mind by the army arrangements he had in view.

1Ch 27:24 Joab the son of Zeruiah began to number, but he finished not, because there fell wrath for it against Israel; neither was the number put in the account of the chronicles of king David.

Because there fell wrath - literally, “And there fell wrath.” The falling of God’s wrath was not the cause of Joab’s ceasing. His motive is clearly stated in 1Ch_21:6 But Levi and Benjamin he did not count among them; for the king's word was evil to Joab.

Neither was the number put in - The meaning is, that in the portion of the chronicles of King David which treated of numbers - the number of the standing army, of the Levitical and priestly courses, the singers, etc. - the return of the number of the people made by Joab was not entered. The disastrous circumstances which followed on the taking of the census perhaps produced a feeling that God might he further provoked by its being put on record in the state archives.

Neither was the number put in the account - Joab did not return the whole number; probably the plague began before he had finished: or, he did not choose to give it in, as he had entered on this work with extreme reluctance; and he did not choose to tell the king how numerous they were. The two tribes of Benjamin and Levi not being counted by him

1Ch 27:25 And over the king's treasures was Azmaveth the son of Adiel: and over the storehouses in the fields, in the cities, and in the villages, and in the castles, was Jehonathan the son of Uzziah:

This section is important as showing that David, the younger son of a not very opulent family 1Sa_16:11, 1Sa_16:20, had now become a large landed proprietor, as well as a capitalist, possessed of much moveable wealth. We may perhaps see the sources of both these kinds of property, in the successful wars which he had waged 1Sa_27:8-9; 1Sa_30:20; 2Sa_8:4, 2Sa_8:7-8, 2Sa_8:12; in the revenue derived from subject kings 1Sa_8:2, 1Sa_8:14; 1Sa_10:19; and in the purchase and occupation of lands in different places. Further, he enjoyed, of course, the usual rights of a Jewish king over the landed property of his subjects, and was thus entitled to receive a tithe of the produce in tithes (1Sa_8:15, 1Sa_8:17) and in “benevolences.”

Azmaveth the son of Adiel - The historian here proceeds to relate who were employed in the economical and civil affairs of David; and the first mentioned is the lord of his treasury, who had the care of his gold and silver brought into his exchequer, either by a levy on his own people, or by the tribute of others.

Jehonathan the son of Uzziah – he had the care of the storehouses, in which were laid up what the fields, cities, villages, and castles that belonged to the king produced, whether by fruits gathered in, or by rents collected:

over the king’s treasures — Those treasures consisted of gold, silver, precious stones, cedar-wood, etc.; those which he had in Jerusalem as distinguished from others without the city.

1Ch 27:26 And over them that did the work of the field for tillage of the ground was Ezri the son of Chelub:

Ezri the son of Chelub looked after his workmen in the fields, employed in the tillage of the ground:

1Ch 27:27 And over the vineyards was Shimei the Ramathite: over the increase of the vineyards for the wine cellars was Zabdi the Shiphmite:

the vineyards — These seem to have been in the vine growing districts of Judah , and were committed to two men of that quarter. Shimei of Ramath, in the tribe of Benjamin, had the care of the vineyards, to see that they were dressed and pruned, and kept in good order: Over the workmen and laborers in the vineyards; as the next officer is over the fruit of the vineyards. In like manner, one man was over the laborers in the fields, 1Ch_27:26, and another over the fruits of the fields put into stores.

wine-cellars — The wine is deposited in jars sunk in the court of the house. Zabdi of Shepham, Num_34:10 had the charge of the wine squeezed out of the grapes, both in the presses and in the cellars:

1Ch 27:28 And over the olive trees and the sycomore trees that were in the low plains was Baalhanan the Gederite: and over the cellars of oil was Joash:

Baalhanan of Gedor, in the tribe of Judah, Jos_15:36 was over the olive and sycamore trees, to see that they were well taken care of:

Joash was entrusted with the cellars where the oil was deposited:

in the low plains — that is, the Shephela, the rich, low-lying ground between the Mediterranean and the mountains of Judah.

The sycamore - It has them on the trunk itself, which shoots out little sprigs, in form of grape stalks, at the end of which grow the fruit close to one another, almost like a cluster of grapes. The tree is always green, and bears fruit several times in the year, without observing any certain seasons; for I have seen some sycamores that have given fruit two months after others. The fruit has the figure and smell of real figs, but is inferior to them in the taste, having a disgusting sweetness. Its color is a yellow, inclining to an ochre, shadowed by a flesh color. In the inside it resembles the common figs, excepting that it has a blackish colouring with yellow spots.

1Ch 27:29 And over the herds that fed in Sharon was Shitrai the Sharonite: and over the herds that were in the valleys was Shaphat the son of Adlai:

1Ch 27:30 Over the camels also was Obil the Ishmaelite: and over the asses was Jehdeiah the Meronothite:

1Ch 27:31 And over the flocks was Jaziz the Hagerite. All these were the rulers of the substance which was king David's.

rulers of the substance that was king David’s — How and when the king acquired these demesnes and this variety of property - whether it was partly by conquests, or partly by confiscation, or by his own active cultivation of lands - is not said. It was probably in all these ways. The management of the king’s private possessions was divided into twelve parts, like his public affairs and the revenue derived from all these sources mentioned must have been very large.

1Ch 27:32 Also Jonathan David's uncle was a counsellor, a wise man, and a scribe: and Jehiel the son of Hachmoni was with the king's sons:

A list - supplemental in character - of some chief officers of David, not mentioned before. This catalogue of the king's officials forms a supplementary companion piece to the catalogues of the public officials, 1Ch_18:15-17, and 2Sa_8:15-18 and 2Sa_20:25-26. The list cannot belong to a very late part of David’s reign, since it contains the name of Ahithophel, who killed himself during Absalom’s rebellion 2Sa_17:23.

1Ch 27:33 And Ahithophel was the king's counsellor: and Hushai the Archite was the king's companion:

Counsellor - The person whose counsel in matters of state the king most prized and followed. Ahithophel was also, according to 2Sa_15:31; 2Sa_16:23, David's confidential adviser, and took his own life when Absalom, in his conspiracy against David, did not regard his counsel (2 Sam 17).

Companion - Or his friend, 2Sa_15:37, the person whom he trusted with his secrets, and whose conversation was most pleasant and acceptable to him. Observe, A cunning man was his counsellor: but an honest man was his friend. Hushai the Archite was also a friend and adviser of David (2Sa_15:37 and 2Sa_16:16), who caused Absalom to reject Ahithophel's counsel (2 Sam 17).

1Ch 27:34 And after Ahithophel was Jehoiada the son of Benaiah, and Abiathar: and the general of the king's army was Joab.

1 Chronicles 26

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1Ch 26:1 Concerning the divisions of the porters: Of the Korhites was Meshelemiah the son of Kore, of the sons of Asaph.

The divisions of the porters - There were four classes of these, each of which belonged to one of the four gates of the temple, which opened to the four cardinal points of heaven. The eastern gate fell to Shelemiah; the northern, to Zechariah, 1Ch_26:14; the southern, to Obed-edom, 1Ch_26:15; the western, to Shuppim and Hosah, These several persons were captains of these porter-bands or door-keepers at the different gates. There were probably a thousand men under each of these captains; as we find, from 1Ch_23:5, that there were four thousand in all.

Concerning the divisions of the porters - Or doorkeepers, whose business it was to open and shut the doors of the temple, to keep all impure and improper persons from entering into it, or any of the vessels being carried out of it, and to prevent tumults and riots about it; these, as it seems, David divided into a like number of classes, as the singers, to take their turns in waiting:

Concerning the divisions of the porters — There were four thousand (1Ch_23:6), all taken from the families of the Kohathites and Merarites (1Ch_26:14), divided into twenty-four courses - as the priests and musicians.

the sons of Asaph - not Asaph the singer, who was a Gershonite, but the same with Eliasaph, 1Ch_6:23 a Korhite.

the divisions - There were four classes of these, each of which belonged to the four gates of the temple, which opened to the four cardinal points of heaven.

1Ch 26:2 And the sons of Meshelemiah were, Zechariah the firstborn, Jediael the second, Zebadiah the third, Jathniel the fourth,

1Ch 26:3 Elam the fifth, Jehohanan the sixth, Elioenai the seventh.

1Ch 26:4 Moreover the sons of Obededom were, Shemaiah the firstborn, Jehozabad the second, Joah the third, and Sacar the fourth, and Nethaneel the fifth,

Moreover, the sons of Obededom - Obededom and Hosah 1Ch_26:10 had been “porters,” or door - keepers, from the time of the bringing up of the ark into Jerusalem 1Ch_15:24; 1Ch_16:38.

Moreover, the sons of Obededom - The same at whose house the ark was, before it was brought by David to Zion; his sons were porters also, as himself, 1Ch_15:24, mention is made of eight sons of his, according to their birth: From this passage we learn that Obededom belonged to the Kohathite family of the Korahites.

1Ch 26:5 Ammiel the sixth, Issachar the seventh, Peulthai the eighth: for God blessed him.

For God blessed him - That is, Obededom; The occasion of the blessing was his faithful custody of the ark (2Sa_6:11, 2Sa_6:12). The nature of the blessing (Psa_127:5) consisted in the great increase of progeny by which his house was distinguished.

1Ch 26:6 Also unto Shemaiah his son were sons born, that ruled throughout the house of their father: for they were mighty men of valour.

for they were mighty men of valour - which their office sometimes required them to be, to guard the temple at night as well as day from thieves and robbers, and to hinder resolute men entering in, unfit for it, and seize on rioters, and quell tumults raised. They were not only porters, or door keepers, in the ordinary sense of the word, but they were a military guard to the gate.

mighty men of valour — The circumstance of physical strength is prominently noticed in this chapter, as the office of the porters required them not only to act as sentinels of the sacred edifice and its precious furniture against attacks of plunderers or popular insurrection - to be, in fact, a military guard - but, after the temple was built, to open and shut the gates, which were extraordinarily large and ponderous.

1Ch 26:7 The sons of Shemaiah; Othni, and Rephael, and Obed, Elzabad, whose brethren were strong men, Elihu, and Semachiah.

1Ch 26:8 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.

All these of the sons of Obededom - And grandsons: The whole number of doorkeepers of Obed-edom's family, his sons and brethren, was sixty-two; able men with strength for the service.

1Ch 26:9 And Meshelemiah had sons and brethren, strong men, eighteen.

1Ch 26:10 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;)

though he was not the firstborn - the firstborn being unfit for service, either through want of an intellectual capacity, or of strength of body, or through some defect or another, or perhaps he was dead without leaving any descendant.

1Ch 26:11 Hilkiah the second, Tebaliah the third, Zechariah the fourth: all the sons and brethren of Hosah were thirteen.

1Ch 26:12 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.

Among these were the divisions of the porters - These before named were the principal men of the porters, among which was a division or distribution of them into classes or courses, in which they served weekly in turn:

having wards one against another, to minister in the house of the Lord - meaning either to watch in, as on the north against the south, and the east against the west, and "vice versa". They had wards or courses answerable to those of the priests, and the other Levites, the singers, and were distributed into twenty four classes or courses as they, which are thus reckoned at the east six, at the north four, at the south four, at Asuppim two and two, which were four, at the west four, and at Parbar two; lo, twenty four; according to 1Ch_26:17.

Wards - That is, classes against each other. Ward formerly signified a class or division. We still apply the term to the different apartments in hospitals.

1Ch 26:13 And they cast lots, as well the small as the great, according to the house of their fathers, for every gate.

They cast lots for every gate - None of these captains or their companies were permitted to choose which gate they would guard, but each took his appointment by lot.

as well the small as the great - meaning, not little ones and grown persons in a family, but the smaller and poorer families, and the larger and richer ones, had their places assigned them at the several gates, as the lot directed; they did not go according to the dignity and precedence of their families, but according to lot.

1Ch 26:14 And the lot eastward fell to Shelemiah. Then for Zechariah his son, a wise counsellor, they cast lots; and his lot came out northward.

then for Zechariah his son (a wise counsellor) - and who was his firstborn, 1Ch_26:2 a man of great parts and learning

his lot came out northward - where was a gate in later times, called Teri or Tedi, which differed from other gates in this, that it had no threshold, only one stone was laid upon another, and was not commonly used.

1Ch 26:15 To Obededom southward; and to his sons the house of Asuppim.

To Obededom southward - Where were two gates in later times, called the gates of Huldah

The house of Asuppim – Opinions on what this was varies. Several suggestions are listed in this study. The house of the collections; the place where either the supplies of the porters, or the offerings made for the use of the priests and Levites, were laid up.

The house of Asuppim - the word has the signification of gathering, hence some take it to be a council house, where the sanhedrin or elders gathered together, and sat; and others, rather a treasure house, where things of value were collected and laid up, since Obededom had the charge of gold and silver, and the vessels of the house, 2Ch_25:24.

the house of Asuppim — probably a storehouse, where were kept the grain, wine, and other offerings for the sustenance of the priests.

1Ch 26:16 To Shuppim and Hosah the lot came forth westward, with the gate Shallecheth, by the causeway of the going up, ward against ward.

The gate Shallecheth - literally, The gate of the projections: the gate through which were thrown out the sweepings of the temple, the ashes, the offal of the victims, and the like.

Ward against ward - Or, “watch opposite to watch.” Hosah had in charge both the western gate of the temple, and also the gate Shallecheth, which was in the outer wall, opposite. Hence, he had to keep two watches, one over against the other.

To Shuppim and Hosah - Of Shuppim no mention is before made;

by the causeway of the going up — probably the ascending road which was cast up or raised from the deep valley between Mount Zion and Moriah, for the royal egress to the place of worship (2Ch_9:4).

1Ch 26:17 Eastward were six Levites, northward four a day, southward four a day, and toward Asuppim two and two.

Toward Asuppim two and two - It is conjectured that the storehouse in question had two doors, to each of which two porters were appointed.

Eastward were six Levites - It is supposed that there were more guards set at this eastern gate, because it was more frequented than the others. The eastern gate, being the way of entrance into the temple, required more porters: At each of the other gates were only four; at this, six.

1Ch 26:18 At Parbar westward, four at the causeway, and two at Parbar.

At Parbar westward - A gate at the western wall; the Jewish writers generally interpret it an outward place.

At Parbar westward - Parbar must designate here the space between the western wall of the temple building and the wall of the court, which would be a sort of “precinct” or “colonnade” of the temple. Here were two gates, at one of which two guards were stationed; while at the Shallecheth, which gave upon the causeway, there were four. In this whole account, the temple is spoken of as if it were existing, when it was not as yet built.

1Ch 26:19 These are the divisions of the porters among the sons of Kore, and among the sons of Merari.

1Ch 26:20 And of the Levites, Ahijah was over the treasures of the house of God, and over the treasures of the dedicated things.

The treasures of the house of God - Where the money was kept, which was to be expended in oblations for the temple.

The treasures of the house of God - as the tithes, vessels, vestments, wine, and oil, and other things; such an one was Phinehas at the time of the destruction of Jerusalem by Vespasian, who being taken, showed and delivered the priests' garments, and many other precious things and sacred ornaments under his care: and over the treasures of the dedicated things; voluntarily devoted for sacrifices and repairs of the temple; and this Ahijah had the care of each of those at first, which afterwards were divided, and put under the care of different persons.

Ahijah —Ahijah, whose name occurs after the Levites, is not mentioned in the previous lists. It is totally unknown and is introduced abruptly without further information. 1 Chronicles 26:20 And the Levites their brethren [were] over the treasures of the house of the Lord, and over the treasures of the hallowed things. (Septuagint) The Masoretic (KJV) reading differs from the Septuagint.

1Ch 26:21 As concerning the sons of Laadan; the sons of the Gershonite Laadan, chief fathers, even of Laadan the Gershonite, were Jehieli.

1Ch 26:22 The sons of Jehieli; Zetham, and Joel his brother, which were over the treasures of the house of the LORD.

1Ch 26:23 Of the Amramites, and the Izharites, the Hebronites, and the Uzzielites:

Of the Amramites and the Izharites, the Hebronites, and the Uzzielites - Who sprang from the four sons of Kohath, Amram, Izhar, Hebron, and Uzziel, Exo_6:18 The persons following were of these, or the most of these families. Only here is none of the family of the Uzzielites; either because that family was now extinct, whence it is that we read no more of them in the scripture, but only in this place, and Num_3:27, or because there was none of them fit to be employed and trusted in these matters.

1Ch 26:24 And Shebuel the son of Gershom, the son of Moses, was ruler of the treasures.

Shebuel the son of Gershom, the son of Moses, was ruler of the treasures -This is the first time that any of the posterity of Moses are taken notice of, as being in any office of honor, authority, and trust.

Ruler - The chief over all the treasures.

1Ch 26:25 And his brethren by Eliezer; Rehabiah his son, and Jeshaiah his son, and Joram his son, and Zichri his son, and Shelomith his son.

And his brethren by Eliezer - His kinsmen that descended from Eliezer, the brother of Gershom, the ancestor of Shebuel. These descendants of Eliezer were called brethren of Shebuel, because they were descended through Eliezer from Moses, as Shebuel was through his father Gershon.

1Ch 26:26 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.

the treasures of the dedicated things - which had been devoted for the service of God, and of the temple particularly:

which David the king had dedicated - out of the spoils he took in war, 2Sa_8:11 King David also dedicated them to the LORD, with the silver and gold that he had dedicated from all nations which he subdued:

the chief fathers - princes of tribes, and heads of families:

1Ch 26:27 Out of the spoils won in battles did they dedicate to maintain the house of the LORD.

The spoils won in battles did they dedicate - It seems these were intended for its repairs.

1Ch 26:28 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.

And all that Samuel the seer and Saul - The foundations of a sacred treasury had therefore been laid as far back as the time of Samuel, when the Israelites began to recover from their last servitude. Such a treasury had been once before established, namely, under Joshua Jos_6:24; but it appears to have been soon exhausted, and we hear nothing of it under any of the later judges until Samuel.

1Ch 26:29 Of the Izharites, Chenaniah and his sons were for the outward business over Israel, for officers and judges.

Outward business over Israel - Which was done out of the temple, and out of Jerusalem, in the several parts of the country:

for officers and judges - to administer justice and judgment, and to take care that the laws of God were observed, both with respect to things civil and religious, and delinquents punished.

officers and judges — The word rendered “officers” is the term which signifies scribes or secretaries, so that the Levitical class here described were magistrates, who, attended by their clerks, exercised judicial functions; there were six thousand of them (1Ch_23:4), who probably acted like their brethren on the principle of rotation, and these were divided into three classes - one (1Ch_26:29) for the outward business over Israel; one (1Ch_26:30), consisting of seventeen hundred, for the west of Jordan “in all business of the Lord, and in the service of the king”; and the third (1Ch_26:31, 1Ch_26:32), consisting of twenty-seven hundred, “rulers for every matter pertaining to God, and affairs of the king.”

Judges - Judges over the people, in the several cities and towns, to determine questions and controversies which might arise among them. And the reason why the Levites were intrusted with these matters was, because the common law of Israel, by which they had and held all their rights was no other than the law of God, whereof the priests and Levites being the established interpreters, must needs be the most proper judges of things depending thereon.

1Ch 26:30 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.

In all the business of the Lord - Every thing that concerned ecclesiastical matters. The “business of the Lord” in the provinces would consist especially in the collection of the tithes, the redemption-money, and the free-will offerings of the people. It may perhaps have included some religious teaching.

In the service of the king - Every thing that concerned civil affairs: In things divine and civil, what appertained to the worship of God, and the support of civil government, and to take care that all the laws were observed, moral, ceremonial, and judicial, and that both the Lord was feared, and the king honored, and both had what was due unto them.

1Ch 26:31 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.

in the fortieth year of the reign of David - which was the last year of his reign, in which year all the above things were done; the distribution of the priests into their classes and courses, and so of the Levites, singers, and porters; as well as the appointment of those several judges and officers employed in divers parts of the land: and particularly in this year those

Hebronites were sought for - and there were found among them mighty men of valor, at Jazer of Gilead; a city on the other side Jordan, which belonged to the tribe of Gad. Jazer was a Levite city in the tribal domain of Gad, assigned, according to Jos_21:39, to the Merarites.

1Ch 26:32 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.

Rulers - This term is somewhat too strong. The same kind of office was assigned to Jerijah and his brethren in the trans-Jordanic region as to Hashabiah and his brethren in western Palestine 1Ch_26:30, namely, a superintendence over religious matters and over the interests of the king.

over the Reubenites, the Gadites, and the half tribe of Manasseh - all which lay on the other side Jordan; and being so remote from the seat of civil government, and of the worship of God, they were in greater danger of revolting or being under the influence of idolatrous nations, both from their obedience to their king, and duty to their God; land therefore so large a number was appointed over them, to instruct them and keep them in their duty to both.

1 Chronicles 25

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1Ch 25:1 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:

David and the captains of the host - The chiefs of those who formed the several orders: not military captains. Another scholar says this is the leaders of Israel, the princes of Israel.

the sons of Asaph, and of Heman, and of Jeduthun - the three chiefs of the singers:

who should prophesy with harps, with psalteries, and with cymbals - sing psalms, hymns, and spiritual songs, inspired by the Holy Spirit of God; which contained in them prophecies concerning things to come, particularly relating to the Messiah, of which there are many in the book of Psalms; and to the tunes of these they played on the above instruments of music: The word prophesy, here, seems to mean no more than praising God by singing inspired prophetical hymns.

who should prophesy with harps, with psalteries, and with cymbals - To prophesy, in this place, means praising God with great earnestness and devout affections, under the influences of the Holy Spirit.

who should prophesy with harps, with psalteries, and with cymbals - Praise God by singing the psalms of David, and other sacred songs made by themselves, who were prophets, or by other prophets or holy men of God.

1Ch 25:2 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.

Under the hands of Asaph - under the instruction and authority of Asaph - who himself prophesied, or performed the sacred services, under the direction of the king.

Zaccur, and Joseph, and Nethaniah, and Asarelah - called Jesharelah, 1Ch_25:14, these had the third fourth, fifth, and seventh lots, 1Ch_25:9,

which prophesied according to the order of the king - which Asaph composed psalms under the inspiration of the Spirit of God, and was ordered by King David to sing them, and by whose command they were inserted in the book of Psalms, where they now stand with his name to them.

which prophesied —in this connection, played with instruments. This metaphorical application of the term “prophecy” most probably originated in the practice of the prophets, who endeavored to rouse their prophetic spirit by the animating influence of music. It is said that Asaph did this “according to David’s order,” because by royal appointment he officiated in the tabernacle on Zion (1Ch_16:37-41), while other leaders of the sacred music were stationed at Gibeon.

1Ch 25:3 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.

The sons of Jeduthun six - That is, six with their father, otherwise, there are but five.

The sons of Jeduthun six - whereas five only are mentioned; it may be thought that Shimei, 1Ch_25:17 is the sixth, Shimei is not only mentioned in the parallel passage. It is a tradition of the Jews, that his mother was now with child of him, and it being foreseen by the Holy Spirit that he would be the chief of a course, the number six is given.

1Ch 25:4 Of Heman: the sons of Heman; Bukkiah, Mattaniah, Uzziel, Shebuel, and Jerimoth, Hananiah, Hanani, Eliathah, Giddalti, and Romamtiezer, Joshbekashah, Mallothi, Hothir, and Mahazioth:

Heman - Heman is called in 1Ch_25:5 the seer of the king in the words of God, because he, along with his gift of song, was endowed also with the prophetic gift, and as seer made known to the king revelations of God. In 2Ch_35:15 the same thing is predicated also of Jeduthun, and in the same sense the prophet Gad is called in 1Ch_21:9 David's seer.

1Ch 25:5 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.

To lift up the horn - Some take this literally, and consider that Heman and his sons played on the born in the musical services; but there is no other evidence that the horn was so employed. Perhaps the most probable explanation is that it has been transferred from the next clause, where (as here) it followed the word “God,” with the sense that “God, to exalt Heman’s horn (or, increase his dignity), gave him fourteen sons and three daughters.”

1Ch 25:6 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.

All these were under the hands of their father - Instructed and directed by him in the performance of the service in the temple:

cymbals, psalteries, and harps - which were the three principal instruments of music used in the temple service:

1Ch 25:7 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.

With their brethren - with others of the tribe of Levi. Each son of Asaph, Jeduthun, and Heman, was at the head of a band of twelve skilled musicians, consisting partly of his own sons, partly of Levites belonging to other families 1 Chr. 25:9-31. The 24 band-leaders, together with their bands, formed a body of 288 persons (24 x 12 =288) Besides these, we hear of there being above 3,700 singers, who were probably divided, like the trained musicians, into 24 courses, which must have contained about 155 each

even all that were cunning - expert and well skilled in the science of singing:

1Ch 25:8 And they cast lots, ward against ward, as well the small as the great, the teacher as the scholar.

as well the small as the great - no regard was had to the age of a person, his being the firstborn or a younger brother, or to his office and station, whether as a teacher or a learner in the science of singing; he was made the head of a course, as the lot came up;

they cast lots, ward against ward — “Ward” is an old English word for “division” or “company.” The lot was cast to determine the precedence of the classes or divisions over which the musical leaders presided; and, in order to secure an impartial arrangement of their order, the master and his assistants, the teacher and his scholars, in each class or company took part in this solemn casting of lots. In the first catalogue given in this chapter the courses are classed according to their employment as musicians. In the second, they are arranged in the order of their service.

1Ch 25:9 Now the first lot came forth for Asaph to Joseph: the second to Gedaliah, who with his brethren and sons were twelve:

The order of succession was so determined by lot, that the four sons of Asaph (1Ch_25:3) received the first, third, fifth, and seventh places; the six sons of Jeduthun, the second, fourth, eighth, twelfth, and fourteenth; and finally, the four sons of Heman (first mentioned in 1Ch_25:4), the sixth, ninth, eleventh, and thirteenth places; while the remaining places, 1Ch_25:15-24, fell to the other sons of Heman. From this we learn that the lots of the sons of the three chief musicians were not placed in separate urns, and one lot drawn from each alternately; but that, on the contrary, all the lots were placed in one urn, and in drawing the lots of Asaph and Jeduthun came out so, that after the fourteenth drawing only sons of Heman remained.

he, his sons, and his brethren were twelve - is to be understood, as it is expressed in all the following verses, otherwise they do not make up that number of two hundred and eighty - eight mentioned 1Ch_25:7.

1Ch 25:10 The third to Zaccur, he, his sons, and his brethren, were twelve:

1Ch 25:11 The fourth to Izri, he, his sons, and his brethren, were twelve:

1Ch 25:12 The fifth to Nethaniah, he, his sons, and his brethren, were twelve:

1Ch 25:13 The sixth to Bukkiah, he, his sons, and his brethren, were twelve:

1Ch 25:14 The seventh to Jesharelah, he, his sons, and his brethren, were twelve:

1Ch 25:15 The eighth to Jeshaiah, he, his sons, and his brethren, were twelve:

1Ch 25:16 The ninth to Mattaniah, he, his sons, and his brethren, were twelve:

1Ch 25:17 The tenth to Shimei, he, his sons, and his brethren, were twelve:

1Ch 25:18 The eleventh to Azareel, he, his sons, and his brethren, were twelve:

Azareel - Probably this person was called by both names; this and Uzziel. In the Syriac and Arabic manuscripts, the name is nearly the same in both places.

1Ch 25:19 The twelfth to Hashabiah, he, his sons, and his brethren, were twelve:

1Ch 25:20 The thirteenth to Shubael, he, his sons, and his brethren, were twelve:

1Ch 25:21 The fourteenth to Mattithiah, he, his sons, and his brethren, were twelve:

1Ch 25:22 The fifteenth to Jeremoth, he, his sons, and his brethren, were twelve:

1Ch 25:23 The sixteenth to Hananiah, he, his sons, and his brethren, were twelve:

1Ch 25:24 The seventeenth to Joshbekashah, he, his sons, and his brethren, were twelve:

1Ch 25:25 The eighteenth to Hanani, he, his sons, and his brethren, were twelve:

1Ch 25:26 The nineteenth to Mallothi, he, his sons, and his brethren, were twelve:

1Ch 25:27 The twentieth to Eliathah, he, his sons, and his brethren, were twelve:

1Ch 25:28 The one and twentieth to Hothir, he, his sons, and his brethren, were twelve:

1Ch 25:29 The two and twentieth to Giddalti, he, his sons, and his brethren, were twelve:

1Ch 25:30 The three and twentieth to Mahazioth, he, his sons, and his brethren, were twelve:

1Ch 25:31 The four and twentieth to Romamtiezer, he, his sons, and his brethren, were twelve.

1 Chronicles 24

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1Ch 24:1 Now these are the divisions of the sons of Aaron. The sons of Aaron; Nadab, and Abihu, Eleazar, and Ithamar.

the sons of Aaron; Nadab and Abihu, Eleazar and Ithamar - these were the immediate sons of Aaron; but the division or distribution of them into classes are of their posterity in the times of David, who descended from the two latter. These are the arrangements of the priests for the performance of the service in the sanctuary; the priestly families descended from Aaron's sons Eleazar and Ithamar being divided into twenty-four classes, the order of whose service was settled by lot.

1Ch 24:2 But Nadab and Abihu died before their father, and had no children: therefore Eleazar and Ithamar executed the priest's office.

Nadab and Abihu died before their father - That is, during his lifetime.

Eleazar and Ithamar executed the priest’s office - These two served the office during the life of their father Aaron; after his death Eleazar succeeded in the high priesthood. And under Eli the high priest, the family of Ithamar re-entered into that office.

1Ch 24:3 And David distributed them, both Zadok of the sons of Eleazar, and Ahimelech of the sons of Ithamar, according to their offices in their service.

Ahimelech - Ahimelech is put here for Abiathar, who was high priest in the days of David. Abiathar had also the name of Ahimelech, as well as his father.

Zadok and Ahimelech - these were the two principal men of the respective families, the one was high priest, and the other "sagan" or deputy; or they both officiated as high priests alternately, until the one was removed in Solomon's time, and the other established alone. And now their brethren the priests, who were under each of these, are the persons David divided into classes:

Distributed - Allotting to each of them several times, wherein they should by turns have the government of holy ministrations.

1Ch 24:4 And there were more chief men found of the sons of Eleazar than of the sons of Ithamar; and thus were they divided. Among the sons of Eleazar there were sixteen chief men of the house of their fathers, and eight among the sons of Ithamar according to the house of their fathers.

1Ch 24:5 Thus were they divided by lot, one sort with another; for the governors of the sanctuary, and governors of the house of God, were of the sons of Eleazar, and of the sons of Ithamar.

One sort with another - Both houses had furnished functionaries of the highest class, and therefore no preference was now given to either over the other.

They divided by lot - That the disposal thereof might be of the Lord, and so all contention be prevented, as no man could be charged with partiality, nor could any say, they had wrong done them. This prevented jealousies: for, as all the families were equally noble, they had equal right to all ecclesiastical and civil distinctions.

for the governors of the sanctuary - or of the holy things, or who presided in things ecclesiastical:

governors of the house of God - or rather "governors of God", appointed by him judges in civil things:

1Ch 24:6 And Shemaiah the son of Nethaneel the scribe, one of the Levites, wrote them before the king, and the princes, and Zadok the priest, and Ahimelech the son of Abiathar, and before the chief of the fathers of the priests and Levites: one principal household being taken for Eleazar, and one taken for Ithamar.

Wrote them before the king - wrote down their names as the lots were drawn forth. The lot determined also the order of the priests’ service. That of the Levites was afterwards distributed by the same arrangement.

before the king, and the princes - The lot was cast in a deliberate and solemn manner in presence of the king, the princes, the two high priests, and the chiefs of the priestly and Levitical families. In this public manner, before such great personages, and in the presence of those that were interested in the affair, that it might appear plainly no fraudulent methods were taken.

1Ch 24:7 Now the first lot came forth to Jehoiarib, the second to Jedaiah,

Now the first lot came forth to Jehoiarib - And the other twenty three in the order listed. Of all listed, we know little more than their names0

1Ch 24:8 The third to Harim, the fourth to Seorim,

1Ch 24:9 The fifth to Malchijah, the sixth to Mijamin,

1Ch 24:10 The seventh to Hakkoz, the eighth to Abijah,

Abijah - As Luke mentions the course of Abijah, it is evident that these courses of the priests, established by David, no doubt under Divine direction, were continued, with some alterations, till the days of Christ. These records must therefore have been very useful after the Babylonian captivity. Luke 1:5 In the days of Herod, the king of Judea, there was a certain priest named Zacharias, of the course of Abijah. And his wife was of the daughters of Aaron, and her name was Elizabeth.

1Ch 24:11 The ninth to Jeshua, the tenth to Shecaniah,

1Ch 24:12 The eleventh to Eliashib, the twelfth to Jakim,

1Ch 24:13 The thirteenth to Huppah, the fourteenth to Jeshebeab,

1Ch 24:14 The fifteenth to Bilgah, the sixteenth to Immer,

1Ch 24:15 The seventeenth to Hezir, the eighteenth to Aphses,

1Ch 24:16 The nineteenth to Pethahiah, the twentieth to Jehezekel,

1Ch 24:17 The one and twentieth to Jachin, the two and twentieth to Gamul,

1Ch 24:18 The three and twentieth to Delaiah, the four and twentieth to Maaziah.

1Ch 24:19 These were the orderings of them in their service to come into the house of the LORD, according to their manner, under Aaron their father, as the LORD God of Israel had commanded him.

These were the orderings - this was the numerical order fixed for their ministerial attendance in the house of the Lord.

under Aaron their father - that is, him who was high priest for the time being; who bore this name because his successor and representative, under whose inspection, direction, and authority, all the rest of the priests were, and whom they were to obey in all things:

under Aaron their father - Under the direction of the high priests, whom he calls Aaron, because he represented his person and executed his office, and their father, because of the authority which by God's appointment he had over them.

1Ch 24:20 And the rest of the sons of Levi were these: Of the sons of Amram; Shubael: of the sons of Shubael; Jehdeiah.

The classes of the Levites - a catalogue of these classes of Levites, which performed the service in the house of as assistants to the priests are the Levites still remaining after the enumeration of the priests. This passage treats only of the classes of the Levites who were employed about the worship.

1Ch 24:21 Concerning Rehabiah: of the sons of Rehabiah, the first was Isshiah.

Of the father's-house Rehabiah - connected with Eliezer the second son of Moses (1Ch_23:16); of the sons of this Rehabiah, Isshiah was the head.

1Ch 24:22 Of the Izharites; Shelomoth: of the sons of Shelomoth; Jahath.

1Ch 24:23 And the sons of Hebron; Jeriah the first, Amariah the second, Jahaziel the third, Jekameam the fourth.

1Ch 24:24 Of the sons of Uzziel; Michah: of the sons of Michah; Shamir.

1Ch 24:25 The brother of Michah was Isshiah: of the sons of Isshiah; Zechariah.

1Ch 24:26 The sons of Merari were Mahli and Mushi: the sons of Jaaziah; Beno.

The sons of Jaaziah, Beno - Beno is not really a name. It is the Hebrew for “his son,” and is to be attached to Jaaziah. Translate 1Ch_24:27, “and the sons of Merari by Jaaziah his son (were) Shoham and Zaccur, and Ibri.” The meaning of the whole passage 1Ch_24:26-30 seems to be that there were three branches of the Merarites the Beni-Mahli, the Beni-Mushi, and the Beni-Jaaziah.

The sons of Merari - It is remarkable that not a word is here spoken of the family of Gershom.

1Ch 24:27 The sons of Merari by Jaaziah; Beno, and Shoham, and Zaccur, and Ibri.

1Ch 24:28 Of Mahli came Eleazar, who had no sons.

1Ch 24:29 Concerning Kish: the son of Kish was Jerahmeel.

1Ch 24:30 The sons also of Mushi; Mahli, and Eder, and Jerimoth. These were the sons of the Levites after the house of their fathers.

1Ch 24:31 These likewise cast lots over against their brethren the sons of Aaron in the presence of David the king, and Zadok, and Ahimelech, and the chief of the fathers of the priests and Levites, even the principal fathers over against their younger brethren.

even the principal fathers over against their younger brethren - the sense is, either that the one stood over against the other, to be distributed by lot, the one as well as the other; or they were chosen by lot, let it fall as it would, without any regard to age or dignity, to the seniority or largeness of houses and families; but as they were chosen, be they younger or elder, richer or poorer, their families more or less numerous and ancient, so they took their places.

1 Chronicles 23

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1Ch 23:1 So when David was old and full of days, he made Solomon his son king over Israel.

he made Solomon his son king over Israel — This brief statement, which comprises the substance of 1Ki_1:32-48, is made here solely to introduce an account of the preparations carried on by David during the latter years of his life for providing a national place of worship.

David, having given charge concerning the building of the temple, settles the method of the temple service, and orders the officers of it.

1Ch 23:2 And he gathered together all the princes of Israel, with the priests and the Levites.

he gathered together all the princes of Israel — All important measures relating to the public interest were submitted for consideration to a general assembly of the representatives of the tribes. To declare God's mind and his own will, that Solomon should be his successor: and to acquaint them with those directions which he had received from God by the spirit.

1Ch 23:3 Now the Levites were numbered from the age of thirty years and upward: and their number by their polls, man by man, was thirty and eight thousand.

The Levites were numbered from thirty years old and upwards - This statement agrees with that in Num_4:3 from thirty years old and upward even to fifty years, all that enter into the service, to do the work in the tabernacle of the congregation. Num_4:23 From thirty years old and upward to fifty years old you shall number them, all that enter in to perform the service, to do the work in the tabernacle of the congregation. Num_4:30 You shall number them from thirty years old and upward even to fifty years old, everyone who enters into the service, to do the work of the tabernacle of the congregation. Num_4:39 from thirty years old and upward even to fifty years old, everyone that enters into the service for the work in the tabernacle of the congregation, where Moses caused those from thirty to fifty years of age to be numbered, and appointed them for service about the tabernacle during the journey through the wilderness. But the Lord at a later time, to Moses, determined that their period of service should be from twenty-five to fifty; Num_8:23-25 And the LORD spoke to Moses saying, This is that which pertains to the Levites. From twenty-five years old and upward they shall go in to wait upon the service of the tabernacle of the congregation. And from the age of fifty years they shall stop waiting upon the service, and shall serve no more. It is not likely that David confined the numbering to those of thirty and upwards. Besides that, there is the distinct statement in 1Ch_23:24 These were the sons of Levi after the house of their fathers, the chief of the fathers, as they were counted by number of names by their heads, the ones who did the work for the service of the house of the LORD, from the age of twenty years and upward. that they were numbered from twenty years of age, the change being grounded by David upon the nature of their service; and that this was the proper age is confirmed by 2Ch_31:17 both to the genealogy of the priests by the house of their fathers, and the Levites from twenty years old and upward, and their charges by their divisions, and Ezr_3:8 And in the second year of their coming to the house of God at Jerusalem, in the second month, Zerubbabel the son of Shealtiel and Jeshua the son of Jozadak, and the rest of their brothers the priests and the Levites, and all they who had come out of the captivity to Jerusalem, began. And they chose the Levites, from twenty years old and upward, to set forward the work of the house of the LORD. according to which the Levites under Hezekiah, and afterwards, had to take part in the service from their twentieth year.

Now the Levites were numbered from the age of thirty years - So they were numbered in the days of Moses, and by his order, and so they were now at first; though afterwards there was a new reckoning of them, 1Ch_23:24.

thirty and eight thousand - which vastly exceeds the number in the times of Moses; Num_4:47, but then those above fifty years of age were not numbered, as they now might; since their work in the temple would be much more easy, no burdens to carry, as the ark, the vessels.

Upwards - Not only 'till fifty, as it was appointed, Num_4:2-3, but even 'till their death: for that was but a temporary law grounded upon a special reason, because the Levites were employed in carrying the tabernacle and sacred vessels from place to place; and therefore God would have them freed from those burdens when they came to feel the infirmities of age: which reason wholly ceasing upon the building of the temple, their work being far easier than it had been, and their service being more a privilege than a burden, their time of service is justly prolonged

1Ch 23:4 Of which, twenty and four thousand were to set forward the work of the house of the LORD; and six thousand were officers and judges:

to set forward the work of the house of the Lord - To prepare for the work of the priests by slaying the sacrifices, flaying them, cutting them in pieces, and washing them, and bringing them to the altar; 1000 of these served weekly in their turns: This business is in 1Ch_23:28-32 more defined, and embraces all the business that was to be carried on about the sanctuary, except the specifically priestly functions, the keeping of the doors, and the performance of the sacred music. For these two latter offices special sections were appointed, 4000 for the porters' services, and the same number for the sacred music (1Ch_23:5).

six thousand were officers and judges - that acted as justices of the peace in the several parts of the country, heard causes and administered justice to the people, being trained up in and acquainted with the laws of God, civil as well as ecclesiastic; some were more properly judges, and others executioners of their sentence; Deu_16:18 You shall appoint judges and officers for yourself in all your gates which the LORD your God gives you, tribe by tribe. And they shall judge the people with righteous judgment.

1Ch 23:5 Moreover four thousand were porters; and four thousand praised the LORD with the instruments which I made, said David, to praise therewith.

Four thousand praised the Lord - David made this distribution according to his own judgment, and from the dictates of his piety; but it does not appear that he had any positive Divine authority for such arrangements. As to the instruments of music which he made they are condemned elsewhere; Amos 6:5 who chant with the mouth of the harp; they invent instruments of music for themselves, like David;

Moreover four thousand were porters - At the east, north, and south gates of the temple, in their turns:

1Ch 23:6 And David divided them into courses among the sons of Levi, namely, Gershon, Kohath, and Merari.

The tribe of Levi had been divided from ancient times into the three great families of Gershonites, Kohathites, and Merarites, corresponding to the three sons of Levi; From 1Ch_23:7 onwards we have an enumeration of the fathers'-houses into which these three families were divided: 1Ch_23:7-11, the fathers'-houses of the Gershonites; 1Ch_23:12-20, those of the Kohathites; and 1Ch_23:21-23, those of the Merarites.

1Ch 23:7 Of the Gershonites were, Laadan, and Shimei.

Of the Gershonites were Laadan and Shimei - These two were the immediate posterity of Gershon; are the same with Libni and Shimhi, and heads of families, Exo_6:17 The sons of Gershon: Libni, and Shimei, by their families. They had nine fathers’ houses, six descended from Laadan, and three from Shimei.

The fathers'-houses of the Gershonites - these were heads of groups of related families, since, according to 1Ch_23:9, their sons and descendants formed six fathers'-houses. According to the natural development of the people of Israel, the twelve sons of Jacob founded the twelve tribes of Israel; his grandsons, or the sons of the twelve patriarchs, founded the families; and their sons, i.e., the great-grandsons of Jacob, founded the fathers'-houses. But this natural division or ramification of the people into tribes, families, and fathers'-houses (groups of related households), was not consistently carried out. Among the Levites, the fathers'-houses were founded not by the grandsons, but by the great-grandsons of the patriarch.

1Ch 23:8 The sons of Laadan; the chief was Jehiel, and Zetham, and Joel, three.

The sons of Laadan - Not his immediate sons, but some that descended from him.

1Ch 23:9 The sons of Shimei; Shelomith, and Haziel, and Haran, three. These were the chief of the fathers of Laadan.

The sons of Shimei - Not him that was the son of Gershon, but a descendant of Laadan, his son:

1Ch 23:10 And the sons of Shimei were, Jahath, Zina, and Jeush, and Beriah. These four were the sons of Shimei.

1Ch 23:11 And Jahath was the chief, and Zizah the second: but Jeush and Beriah had not many sons; therefore they were in one reckoning, according to their father's house.

1Ch 23:12 The sons of Kohath; Amram, Izhar, Hebron, and Uzziel, four.

1Ch 23:13 The sons of Amram; Aaron and Moses: and Aaron was separated, that he should sanctify the most holy things, he and his sons for ever, to burn incense before the LORD, to minister unto him, and to bless in his name for ever.

that he should sanctify the most holy things - That he might keep them from pollution: for these most holy things were polluted when they were touched by any other person.

to burn incense before the Lord - in the holy place, on the altar of incense; which none but priests descended from Aaron might do:

to minister unto him - both at the altar of burnt offering and of incense; and the high priest in the holy of holies:

to bless his name for ever - or "in his name"; that is, the people in his name; Num_6:23-27 Speak to Aaron and to his sons saying, In this way you shall bless the sons of Israel, saying to them, The LORD bless you and keep you. The LORD make His face shine upon you and be gracious to you. The LORD lift up His face to you and give you peace. And they shall put My name upon the sons of Israel. And I, I will bless them.

1Ch 23:14 Now concerning Moses the man of God, his sons were named of the tribe of Levi.

Now concerning Moses the man of God - Raised up by him as a prophet, admitted to great familiarity with him, a lawgiver from him, and the ruler and guide of Israel under him through the wilderness:

his sons were named of the tribe of Levi - His sons were ranked with the Levites generally, but not introduced into the distinctive portion of the descendants of Levi, who were appointed to the special functions of the priesthood. This was mentioned for the honor of Moses, and the demonstration of his eminent piety and self - denial, who willingly left the government to Joshua, and the priesthood to Aaron, and was content to have his posterity reduced to a private and mean condition.

1Ch 23:15 The sons of Moses were, Gershom, and Eliezer.

1Ch 23:16 Of the sons of Gershom, Shebuel was the chief.

1Ch 23:17 And the sons of Eliezer were, Rehabiah the chief. And Eliezer had none other sons; but the sons of Rehabiah were very many.

1Ch 23:18 Of the sons of Izhar; Shelomith the chief.

Of the sons of Izhar - Only one son of Jizhar, the brother of Amram, is mentioned, Shelomith as head, after whom the Jizharite father's-house is named.

1Ch 23:19 Of the sons of Hebron; Jeriah the first, Amariah the second, Jahaziel the third, and Jekameam the fourth.

Of the sons of Hebron - Amram's next brother Hebron had four sons, and the youngest brother Uzziel two, who founded fathers'-houses; so that, besides the priests, nine Levitical fathers'-houses are descended from Kohath, and their chiefs who served in the sanctuary are enumerated in 1Ch_24:20-25.

1Ch 23:20 Of the sons of Uzziel; Michah the first, and Jesiah the second.

1Ch 23:21 The sons of Merari; Mahli, and Mushi. The sons of Mahli; Eleazar, and Kish.

Summing them together, Gershon founded nine fathers houses, Kohath nine, and Merari six: total, twenty-four.

The sons of Merari - two sons of Merari are mentioned-Mahli and Mushi-who founded the two families of Merari which existed in the time of Moses. Mahli had two sons, Eleazar and Kish; the first of whom, however, left behind him at his death only daughters, who were married to the sons of Kish (i.e., their cousins), according to the law as to daughters who were heiresses (Num_26:6-9). The descendants of Mahli, therefore, were comprehended in the one father's-house of Kish, whose head at that time (1Ch_24:29) was Jerahmeel.

1Ch 23:22 And Eleazar died, and had no sons, but daughters: and their brethren the sons of Kish took them.

Their brethren the sons of Kish took them - This was according to the law made Num_27:1, etc., and Num_36:5-9, in favor of the daughters of Zelophehad, that women who were heiresses should marry in the family of the tribe of their father, and that their estates should not be alienated from them.

1Ch 23:23 The sons of Mushi; Mahli, and Eder, and Jeremoth, three.

1Ch 23:24 These were the sons of Levi after the house of their fathers; even the chief of the fathers, as they were counted by number of names by their polls, that did the work for the service of the house of the LORD, from the age of twenty years and upward.

From the age of twenty years - The Levites had hitherto not entered upon their regular functions until the age of thirty 1Ch_23:3. Certain lighter duties were by the Law imposed on them at the age of twenty-five Num_8:24; but it was not until they were five years older that they became liable to the full service of the sanctuary. David appears now to have made a change. By his “last words” 1Ch_23:27 the time for the Levites to enter on the full duties of their office was advanced from thirty to twenty years. This change was based upon the lighter character of the labors imposed on them now that the ark had ceased to be carried from place to place and obtained a permanent habitation 1Ch_23:26. The limit of age continued in after times where David had fixed it (Ezr_3:8).

Twenty years and upward - At first he appointed the Levites to serve from thirty years and upward; now from twenty years. These were David’s last orders. They should begin at an earlier age, and continue later. This was not a very painful task; the ark being now fixed, and the Levites very numerous, there could be no drudgery. Besides the people of Israel were multiplied: therefore more hands were necessary, that every Israelite who brought an offering, might find a Levite ready to assist him.

As they were counted by the names by their polls – according to their heads, one by one

1Ch 23:25 For David said, The LORD God of Israel hath given rest unto his people, that they may dwell in Jerusalem for ever:

that they may dwell in Jerusalem for ever - where the temple would always continue, and not be removed, as the ark and tabernacle had been, and where all Israel would appear three times in the year continually.

1Ch 23:26 And also unto the Levites; they shall no more carry the tabernacle, nor any vessels of it for the service thereof.

they shall no more carry the tabernacle - on their shoulders, from place to place, as they had done:

1Ch 23:27 For by the last words of David the Levites were numbered from twenty years old and above:

For by the last words of David - Or therefore by the last orders he gave before his death:

1Ch 23:28 Because their office was to wait on the sons of Aaron for the service of the house of the LORD, in the courts, and in the chambers, and in the purifying of all holy things, and the work of the service of the house of God;

1Ch 23:29 Both for the shewbread, and for the fine flour for meat offering, and for the unleavened cakes, and for that which is baked in the pan, and for that which is fried, and for all manner of measure and size;

Both for the shewbread - Also to make and get that ready every week for the priests to set on the shewbread table. It was the priests’ office to place this bread before the Lord, and it was their privilege to feed on the old loaves when they were replaced by the new.

For all manner of measure and size - The standards of all weights and measures were kept at the sanctuary, the several parts of them for things both liquid and dry, which were in their keeping, and according to which they gave out the proper quantity of oil, and wine, and fine flour, upon occasion.

For all manner of measure and size - The standards of all weights and measures were in the sanctuary; and therefore the Levites had the inspection of weights and measures of every kind, that no fraud might in this way be committed.

1Ch 23:30 And to stand every morning to thank and praise the LORD, and likewise at even;

To stand every morning - At the offering of the morning and evening sacrifice, they sounded their musical instruments, and sang praises to God. The office of others of them was to sing the praises of God, both vocally and with instruments of music.

To stand every morning - These words refer to the duties of the singers and musicians, whose classes and orders are enumerated in 1 Chron 25.

1Ch 23:31 And to offer all burnt sacrifices unto the LORD in the sabbaths, in the new moons, and on the set feasts, by number, according to the order commanded unto them, continually before the LORD:

And to offer all burnt sacrifices unto the Lord - Though the Levites were not allowed by themselves to offer sacrifice, yet there were many respects in which they assisted the priests when sacrifice was offered. It was the duty of the Levites to procure the necessary number of beasts for sacrifice, to see to their suitableness, to slaughter and skin them, etc.

in the sabbaths, in the new moons, and on the set feasts - besides the daily sacrifices, there were additional offerings at those times:

1Ch 23:32 And that they should keep the charge of the tabernacle of the congregation, and the charge of the holy place, and the charge of the sons of Aaron their brethren, in the service of the house of the LORD.

The charge of the sons of Aaron - It was the priests’ business to kill, flay, and dress, as well as to offer, the victims, but being few, they were obliged to employ the Levites to flay those animals. The Levites were, properly speaking, servants to the priests, and were employed about the more servile part of Divine worship.

they should keep the charge of the tabernacle of the congregation - That no unclean persons entered into it, and that none of the vessels were carried out of it; this was the business of the porters:

the charge of the holy place - of things that belonged unto it, the vessels in it, and what was requisite for it, and used there.

In conclusion, the whole duties of the Levites are summed up in three clauses: they were to keep the charge of the tabernacle, the charge of the sacred things, i.e., of all the sacred things of the worship, and the charge of the sons of Aaron, i.e., of all that the priests committed to them to be done.

1 Chronicles 22

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1Ch 22:1 Then David said, This is the house of the LORD God, and this is the altar of the burnt offering for Israel.

This is the house of the Lord God - The double miracle - that of the angelic appearance and that of the fire from heaven - had convinced David that here he had found the destined site of that “house” which it had been told him that his son should build 1Ch_22:10. This is the house of the Lord God; the place where the temple was to be built, hinted at in Deu_12:5 But you shall seek to the place which the LORD your God shall choose out of all your tribes to put His name there, even to His dwelling place you shall seek, and there you shall come.

With this chapter commences the second section of the history of David's kingship, viz., the account of the preparations, dispositions, and arrangements which he made in the last years of his reign for the establishment of his kingdom in the future under his successors. All these preparations and dispositions had reference to the firm establishment of the public worship of the Lord, in which Israel, as the people and congregation of the Lord, might show its faithfulness to the covenant, so as to become partakers of the divine protection, and the blessing which was promised. To build the temple-this desire the Lord had not indeed granted the fulfilment of to David, but He had given him the promise that his son should carry out that work. The grey-haired king accordingly made preparations, after the site of the house of God which should be built had been pointed out to him, such as would facilitate the execution of the work by his successor. Of these preparations our chapter treats, and in it we have an account how David provided the necessary labour and materials for the building of the temple (1Ch_22:2-5), committed the execution of the work in a solemn way to his son Solomon (1Ch_22:6-16), and called upon the chiefs of the people to give him their support in the work

1Ch 22:2 And David commanded to gather together the strangers that were in the land of Israel; and he set masons to hew wrought stones to build the house of God.

The strangers that were in the land - Those who had become proselytes to the Jewish religion, at least so far as to renounce idolatry, and keep what were called the seven Noahic precepts. These were to be employed in the more servile and difficult parts of the work, in building the temple, and making preparations for it. Chiefly this was for the sake of a mystery in it, denoting that the Gentiles would be concerned in building the spiritual house and church of God, the temple was a type and figure of Zec_6:15 And they that are far off shall come and build in the temple of the LORD, and ye shall know that the LORD of hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of the LORD your God.

The strangers that were in the land - the strangers, are the descendants of the Canaanites whom the Israelites had not destroyed when they took possession of the land, but had reduced to bondage. Partly the descendants of the old Canaanites (2Ch_8:7-10), from whom was exacted a tribute of bond service, and partly war captives (2Ch_2:7), reserved for the great work he contemplated.

masons to hew wrought stones - to dig them out of the quarries, and fit them for the building.

Workmen and materials for the building of the temple - In order to procure the necessary workmen, David commanded that the strangers in the land of Israel should be gathered together, and, as seen in 2Ch_2:16, also numbered.

1Ch 22:3 And David prepared iron in abundance for the nails for the doors of the gates, and for the joinings; and brass in abundance without weight;

For the joinings - the girders, or cramps - pieces of iron to be used in joining beams or stones together.

1Ch 22:4 Also cedar trees in abundance: for the Zidonians and they of Tyre brought much cedar wood to David.

Also cedar trees in abundance - To be sawed into boards and planks for the cieling, wainscotting, and flooring of the temple, and other things:

for the Zidonians, and they of Tyre - from Mount Lebanon, which was chiefly in their possession; and which they did either of themselves as a free gift and present to him, or at his request, for which he paid them; and this is another thing prefiguring the help of the Gentiles in building up the church of Christ in Gospel times. When Solomon began to build the temple, he made a regular treaty with Hiram king of Tyre about the delivery of the necessary cedar wood, 1Ki_5.

1Ch 22:5 And David said, Solomon my son is young and tender, and the house that is to be builded for the LORD must be exceeding magnifical, of fame and of glory throughout all countries: I will therefore now make preparation for it. So David prepared abundantly before his death.

Young and tender - The exact age of Solomon at this time is uncertain; but it cannot have been more than 24 or 25. It may have been as little as 14 or 15. One scholar supposes he was about twelve years of age, though he observes that the same word is used of Joshua when forty two years of age; one commentator thinks it is probable Solomon might be now about twenty:

Prepared abundantly before his death - And good reason, because it was intended for the honor of the great God, and was to be a type of Christ, in whom all fullness dwells, and in whom are hid all treasures.

1Ch 22:6 Then he called for Solomon his son, and charged him to build an house for the LORD God of Israel.

and charged him to build an house for the Lord God -

David gives Solomon the reason why he should build the temple. Because God named him. Nothing is more powerful to engage us in any service for God, than to know that we are appointed thereto. David delivered to Solomon an account of the vast preparations he had made for this building; not from pride and vain-glory, but to encourage Solomon to engage cheerfully in the great work. He must not think, by building the temple, to purchase a dispensation to sin; on the contrary, his doing that would not be accepted, if he did not take heed to fulfill the statutes of the Lord.

Then he called for Solomon — The earnestness and solemnity of this address creates an impression that it was given a little before the old king’s decease. He unfolded his great and long cherished plan, enjoined the building of God’s house as a sacred duty on him as his son and successor, and described the resources that were at command for carrying on the work. The vast amount of personal property he had accumulated in the precious metals [1Ch_22:14] must have been spoil taken from the people he had conquered, and the cities he had sacked.

1Ch 22:7 And David said to Solomon, My son, as for me, it was in my mind to build an house unto the name of the LORD my God:

1Ch 22:8 But the word of the LORD came to me, saying, Thou hast shed blood abundantly, and hast made great wars: thou shalt not build an house unto my name, because thou hast shed much blood upon the earth in my sight.

The word of the Lord came to me – Perhaps not by Nathan, but on some other occasion 1Ch_28:3 But God said to me, You shall not build a house for My name, because you have been a man of war and have shed blood.

thou shall not build an house unto my name, because thou hast shed much blood upon the earth in my sight - an intimation this, that the church of God, of which this house was a type, was to be built by Christ, the Prince of peace, and to be supported and maintained not by force of arms, and by spilling of blood, but by the preaching of the Gospel of peace.

Shed blood - Not that wars are simply unlawful, but to teach us that the church (whereof the temple was an illustrious type) should be built by Christ, the prince of peace, Isa_9:6 For to us a Child is born, to us a Son is given; and the government shall be on His shoulder; and His name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace. and that it should be gathered and built up, not by might or power but by God's spirit, Zec_4:6 Then he answered and spoke to me, saying, This is the Word of the LORD to Zerubbabel, saying, Not by might, nor by power, but by My Spirit, says the LORD of hosts. and by the preaching the Gospel of peace. David therefore was less fit for that service, than one who had not been called to such bloody work. Likewise by setting him aside for this reason, God showed how precious human life is to him.

1Ch 22:9 Behold, a son shall be born to thee, who shall be a man of rest; and I will give him rest from all his enemies round about: for his name shall be Solomon, and I will give peace and quietness unto Israel in his days.

His name shall be Solomon - Shelomoh, from shalam, he was peaceable; and therefore, says the Lord, alluding to the name, I will give Peace, Shalom, in his days. Solomon; which signifies peace. This was said to David before the birth of Solomon, 2Sa_7:12. He is one of the six persons that had their names given them before they were born.

1Ch 22:10 He shall build an house for my name; and he shall be my son, and I will be his father; and I will establish the throne of his kingdom over Israel for ever.

he shall be my son, and I will be his father - 2Sa_7:13 He shall build a house for My name, and I will establish the throne of his kingdom forever. and which is applied to Christ, Heb_1:5 For to which of the angels did He say at any time, "You are My Son, this day I have begotten You?" And again, "I will be to Him a Father, and He shall be to Me a Son?"

I will establish the throne of his kingdom over Israel forever - that is, for a long time in his posterity; and which will have its fulfillment in Christ, his antitype, in the utmost sense of the expression, whose kingdom is an everlasting kingdom, and his throne for ever and ever, Luk_1:32 He shall be great and shall be called the Son of the Highest. And the Lord God shall give Him the throne of His father David.

1Ch 22:11 Now, my son, the LORD be with thee; and prosper thou, and build the house of the LORD thy God, as he hath said of thee.

May the Lord be with thee - After David had so committed to his son Solomon the building of the temple, as task reserved and destined for him by the divine counsel, he wishes him the help of the Lord to carry out the work. Above all, however, he wishes him right understanding and insight from God and that God may establish him over Israel, furnish him with might and wisdom to rule over the people Israel.

1Ch 22:12 Only the LORD give thee wisdom and understanding, and give thee charge concerning Israel, that thou mayest keep the law of the LORD thy God.

Only the Lord give thee wisdom and understanding - To manage and conduct an affair of such importance, as well as to govern the people.

1Ch 22:13 Then shalt thou prosper, if thou takest heed to fulfil the statutes and judgments which the LORD charged Moses with concerning Israel: be strong, and of good courage; dread not, nor be dismayed.

Then shall thou prosper - 1Ki_2:2-3 where the same things are said as here: which shows that this was spoken by David a little before his death.

Be strong - David adopts the words of Moses to the Israelites. The condition of obtaining the result is the faithful observing of the commands of the Lord. The speech is filled with reminiscences of the law, Deu_7:11 And you shall keep the commandments and the statutes and the judgments which I command you today, to do them. Deu_11:32 And you shall be careful to do all the statutes and judgments which I set before you today. and for the exhortation to be strong and of good courage, Deu_31:6 Be strong and of a good courage. Do not fear nor be afraid of them. For the LORD your God is He who goes with you. He will not fail you nor forsake you. Jos_1:7 Only be strong and very courageous so that you may be careful to do according to all the law which My servant Moses commanded you. Do not turn from it to the right or to the left, so that you may act wisely wherever you go. Jos_1:9 Have I not commanded you? Be strong and of good courage. Do not be afraid, neither be dismayed. For the LORD your God is with you in all places where you go.

1Ch 22:14 Now, behold, in my trouble I have prepared for the house of the LORD an hundred thousand talents of gold, and a thousand thousand talents of silver; and of brass and iron without weight; for it is in abundance: timber also and stone have I prepared; and thou mayest add thereto.

In my trouble - David refers to the manifold troubles of his reign, which had prevented him from accumulating very much treasure.

brass and iron without weight - for it is in abundance; there was so much of both, that it was too much trouble to take the weight and value of them:

1Ch 22:15 Moreover there are workmen with thee in abundance, hewers and workers of stone and timber, and all manner of cunning men for every manner of work.

1Ch 22:16 Of the gold, the silver, and the brass, and the iron, there is no number. Arise therefore, and be doing, and the LORD be with thee.

arise therefore, and be doing - not that he should set about and begin the building the temple directly; but as soon as he could after he came to the throne, and not neglect and delay it:

1Ch 22:17 David also commanded all the princes of Israel to help Solomon his son, saying,

1Ch 22:18 Is not the LORD your God with you? and hath he not given you rest on every side? for he hath given the inhabitants of the land into mine hand; and the land is subdued before the LORD, and before his people.

Hath he not given you rest on every side - David at this time was not only king of Judea, but had also subdued most of the surrounding nations. Thus Solomon came to the Jewish throne with every possible advantage. Had he made a proper use of his state and of his talents, he would have been the greatest as well as the wisest of sovereigns. He began with an unlawful matrimonial connection; this led him to a commerce that was positively forbidden by the law of God: he then multiplied his matrimonial connections with heathen women; they turned his heart away from God, and the once wise and holy Solomon died a fool and an idolater.

1Ch 22:19 Now set your heart and your soul to seek the LORD your God; arise therefore, and build ye the sanctuary of the LORD God, to bring the ark of the covenant of the LORD, and the holy vessels of God, into the house that is to be built to the name of the LORD.

Now set your heart and your soul to seek the Lord - His honor and glory, most sincerely and cordially, and to the utmost of their power:

to bring the ark of the covenant of the Lord - which was now in a tent of David's erecting and pitching:

the holy vessels of God - which were in the tabernacle at Gibeon: into the house that is to be built to the name of the Lord: that so they might be together, and made use of; which in times past had been separated, and much neglected.

1 Chronicles 21

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1Ch 21:1 And Satan stood up against Israel, and provoked David to number Israel.

2Sa 24:1 And again the anger of the LORD was kindled against Israel, and he moved David against them to say, Go, number Israel and Judah.

This chapter, with the exception of the last three verses, is the same as 2Sa_24:1 with some variations.

And Satan stood up against Israel - Satan is introduced here for the first time by name. He appears not merely as an “adversary” who seeks to injure man from without, but as a Tempter able to ruin him by suggesting sinful acts and thoughts from within. In this point of view, the revelation made of him here is the most advanced in the Old Testament.

Satan stood up against Israel - The difficulty in reconciling the statement here, “Satan provoked David,” etc. with that of Samuel, “the Lord moved David,” etc. 2Sa_24:1 is not serious. All temptation is permitted by God. When evil spirits tempt us, they do so by permission (Job_1:12; Job_2:6; Luk_22:31, etc.). If Satan therefore provoked David to number the peopIe, God allowed him. And what God allows, He may be said to do.

Satan stood up against Israel - In the parallel verse in 2 Samuel 24, God moves David against them. God could not be angry with David for numbering the people if he moved him to do it; but here it is expressly said, Satan stood up against Israel, and provoked David to number Israel. David, in all probability, slackening in his piety and confidence toward God, and meditating some extension of his dominions without the Divine counsel or command, was naturally curious to know whether the number of fighting men in his empire was sufficient for the work which he had projected. He therefore orders Joab and the captains to take an exact account of all the effective men in Israel and Judah. God is justly displeased with this conduct, and determines that the props of his vain ambition shall be taken away, either by famine, war, or pestilence.

Satan stood up against Israel - Before the Lord and his tribunal to accuse David and Israel, and to beg God's permission to tempt David. Standing is the accusers posture before men's tribunals; and consequently the holy scripture (which speaks of the things of God, after the manner of men, to bring them down to our capacities) elsewhere represent Satan in this posture.

Satan stood up against Israel - God, though He cannot tempt any man (Jam_1:13), is frequently described in Scripture as doing what He merely permits to be done; and so, in this case, He permitted Satan to tempt David. Satan was the active mover, while God only withdrew His supporting grace, and the great tempter prevailed against the king.

No mention is made in this book of David's sin in the matter of Uriah, neither of the troubles that followed it. But David's sin, in numbering the people, is related: in the atonement made for that sin, there was notice of the place on which the temple should be built. The command to David to build an altar, was a blessed token of reconciliation. God testified his acceptance of David's offerings on this altar. Thus Christ was made sin, and a curse for us; it pleased the Lord to bruise him, that through him, God might be to us, not a consuming Fire, but a reconciled God.

To number Israel — In the act of taking the census of a people, there is not only no evil. But in numbering Israel, the people who were to become as the stars for multitude, implying a distrust of the divine promise, was a sin; and though it had been done with impunity in the time of Moses, at that enumeration each of the people had contributed “half a shekel towards the building of the tabernacle,” that there might be no plague among them when he numbered them Exo_30:11-12 And the LORD spoke to Moses saying, When you count the sons of Israel, of those who are to be counted, then they shall each man give a ransom for his soul to the LORD when you number them, so that there may be no plague among them when you number them. Hence the numbering of that people was in itself regarded as an undertaking by which the anger of God could be easily aroused; but when the arrangements were made by Moses for the taking of the census, God was not angry because the people were numbered for the express purpose of the tax for the sanctuary, and the money which was thus collected (“the atonement money,” Exo_30:16) appeased Him. Everything depended, therefore, upon the design of the census.

1Ch 21:2 And David said to Joab and to the rulers of the people, Go, number Israel from Beersheba even to Dan; and bring the number of them to me, that I may know it.

2Sa 24:2 For the king said to Joab the captain of the host, which was with him, Go now through all the tribes of Israel, from Dan even to Beersheba, and number ye the people, that I may know the number of the people.

from Beersheba even to Dan - from the southern part of the land of Israel to the northern part of it.

bring the number of them to me, that I may know it - so that this appears to be done not through any urgent necessity, but merely out of curiosity, and to gratify the pride of his heart, and please himself with the thought of ruling such a numerous people, and brag of their numbers to other nations, and place his confidence therein; and no wonder it was displeasing to the Lord.

1Ch 21:3 And Joab answered, The LORD make his people an hundred times so many more as they be: but, my lord the king, are they not all my lord's servants? why then doth my lord require this thing? why will he be a cause of trespass to Israel?

2Sa 24:3 And Joab said unto the king, Now the LORD thy God add unto the people, how many soever they be, an hundredfold, and that the eyes of my lord the king may see it: but why doth my lord the king delight in this thing?

Joab answered - This man of questionable character saw that the measure now recommended by the king was a wrong one, and might be ruinous to the people, and therefore he remonstrates against it in a very sensible speech; but the king was infatuated, and would hear no reason.

The LORD make his people an hundred times so many more as they be - he wished his subjects were an hundred times more numerous than they were:

why will he be a cause of trespass to Israel — or bring an occasion of punishment on Israel. In Hebrew, the word “sin” is often used synonymously with the punishment of sin. God commonly punishes the people for the sins of their rulers, because they are for the most part guilty of their sins in one kind or other; or at least God takes this occasion to punish people for all their sins.

1Ch 21:4 Nevertheless the king's word prevailed against Joab. Wherefore Joab departed, and went throughout all Israel, and came to Jerusalem.

2Sa 24:4 Notwithstanding the king's word prevailed against Joab, and against the captains of the host. And Joab and the captains of the host went out from the presence of the king, to number the people of Israel.

1Ch 21:5 And Joab gave the sum of the number of the people unto David. And all they of Israel were a thousand thousand and an hundred thousand men that drew sword: and Judah was four hundred threescore and ten thousand men that drew sword.

2Sa 24:9 And Joab gave up the sum of the number of the people unto the king: and there were in Israel eight hundred thousand valiant men that drew the sword; and the men of Judah were five hundred thousand men.

Joab gave the sum of the number of the people - It amounted to one million one hundred thousand men in Israel, capable of bearing arms, inclusive of the three hundred thousand military (1Ch_27:1-9), which, being already enlisted in the royal service, were not reckoned in 2Sa_24:9, and to four hundred seventy thousand men in Judah, omitting thirty thousand which formed an army of observation stationed on the Philistine frontier in 2Sa_6:1. So large a population at this early period, considering the limited extent of the country and comparing it with the earlier census (Num_26:1-65), is a striking proof of the fulfillment of the promise Gen_15:5 And He brought him outside and said, Look now toward the heavens and count the stars, if you are able to count them. And He said to him, So shall your seed be.

Joab gave the sum of the number of the people – In 2 Samuel 24:9 they number eight hundred thousand and five hundred thousand. In this verse from Chronicles the numbers are different. It is also stated in 1Ch_21:6, that Joab purposely omitted Levi and Benjamin from the reckoning. It is probable therefore that the Chronicler has included in his statement of the sum total some numbers which are not included here. Perhaps the difference in the two texts arose chiefly from the fact that the statements were merely founded upon oral tradition, since, according to 1Ch_27:24, the result of the census was not inserted in the annals of the kingdom. 1Ch_27:24 Joab the son of Zeruiah began to number, but he did not finish because wrath fell against the sons of Israel for this. And the number did not go up in the account of the chronicles of King David.

1Ch 21:6 But Levi and Benjamin counted he not among them: for the king's word was abominable to Joab.

Levi and Benjamin counted he not - To omit the Levites would be to follow the precedent recorded in Num_1:47-49. The omission of Benjamin must he ascribed to a determination on the part of Joab to frustrate the king’s intention, whereby he might hope to avert God’s wrath from the people.

1Ch 21:7 And God was displeased with this thing; therefore he smote Israel.

God was displeased with this thing - Because this was done without any necessity, and out of mere curiosity, and ostentation.

1Ch 21:8 And David said unto God, I have sinned greatly, because I have done this thing: but now, I beseech thee, do away the iniquity of thy servant; for I have done very foolishly.

2Sa 24:10 And David's heart smote him after that he had numbered the people. And David said unto the LORD, I have sinned greatly in that I have done: and now, I beseech thee, O LORD, take away the iniquity of thy servant; for I have done very foolishly.

I have sinned greatly – he saw and owned his sin to be exceeding sinful.

And David said unto the Lord, I have sinned — The act of numbering the people was not in itself sinful; for Moses did it by the express authority of God. But David acted not only independently of such order or sanction, but from motives unworthy of the delegated king of Israel; from pride and vainglory; from self-confidence and distrust of God; and, above all, from ambitious designs of conquest, in furtherance of which he was determined to force the people into military service, and to ascertain whether he could muster an army sufficient for the magnitude of the enterprises he contemplated. It was a breach of the constitution, an infringement of the liberties of the people, and opposed to that divine policy which required that Israel should continue a separate people.

1Ch 21:9 And the LORD spake unto Gad, David's seer, saying,

2Sa 24:11 For when David was up in the morning, the word of the LORD came unto the prophet Gad, David's seer, saying,

David’s seer - A holy man of God, under the Divine influence, whom David had as a domestic chaplain. David used to advise about the will of God on various occasions, though in this he had neglected to consult him.

the Lord spake unto Gad, David’s seer - Although David was himself endowed with a prophetic gift, yet, in matters relating to himself or his kingdom, he was in the habit of consulting the Lord through the priests; and when he failed to do so, a prophet was sent on extraordinary occasions to admonish or chastise him. Gad was occasionally employed as the bearer of these prophetic messages.

1Ch 21:10 Go and tell David, saying, Thus saith the LORD, I offer thee three things: choose thee one of them, that I may do it unto thee.

2Sa 24:12 Go and say unto David, Thus saith the LORD, I offer thee three things; choose thee one of them, that I may do it unto thee.

Go and tell David - Not my servant David, as Nathan was bid to say to him when it was in his heart to build an house for him, 2Sa_7:5; but now he had sinned and displeased the Lord, and therefore it is only plain David.

1Ch 21:11 So Gad came to David, and said unto him, Thus saith the LORD, Choose thee

So Gad came to David, and told him - Said nothing to him about his sin, but correction for it; which confirms it that David was made sensible of his sin before he came to him:

1Ch 21:12 Either three years' famine; or three months to be destroyed before thy foes, while that the sword of thine enemies overtaketh thee; or else three days the sword of the LORD, even the pestilence, in the land, and the angel of the LORD destroying throughout all the coasts of Israel. Now therefore advise thyself what word I shall bring again to him that sent me.

2Sa 24:13 So Gad came to David, and told him, and said unto him, Shall seven years of famine come unto thee in thy land? or wilt thou flee three months before thine enemies, while they pursue thee? or that there be three days' pestilence in thy land? now advise, and see what answer I shall return to him that sent me.

three years' famine - In 2Sa_24:13, it is seven years; the Septuagint has three years. 1 Chronicles 21:12 either three years of famine, or that thou shouldest flee three months from the face of thine enemies, and the sword of thine enemies [shall be employed] to destroy thee, or that the sword of the Lord and pestilence [should be] three days in the land, and the angel of the Lord [shall be] destroying in all the inheritance of Israel. And now consider what I shall answer to him that sent the message. (Septuagint)

three years' famine - The “seven” years of famine correspond with the “seven” years of famine in Gen_41:27, Gen_41:30, and with the same number of years in 2Ki_8:1. But in Chronicles and the Septuagint, it is “three years,” which agrees better with the “three” months and “three” days.

Three days the sword of the Lord - or that there be three days' pestilence in thy land - which in 1Ch_21:12 is called "the sword of the Lord", in distinction from the sword of man.

1Ch 21:13 And David said unto Gad, I am in a great strait: let me fall now into the hand of the LORD; for very great are his mercies: but let me not fall into the hand of man.

2Sa 24:14 And David said unto Gad, I am in a great strait: let us fall now into the hand of the LORD; for his mercies are great: and let me not fall into the hand of man.

let me fall now into the hand of the Lord - had David chosen war, his personal safety was in no danger, as there was an ordinance preventing him from going to battle; and in famine, his wealth would have secured his and his family's support; but all were equally exposed to the pestilence. Heb_10:31 It is a fearful thing to fall into the hands of the living God.

let me fall now into the hand of the Lord - Experience had taught him that human passion and vengeance had no bounds, whereas our wise and gracious Father in heaven knows the kind, and regulates the extent, of chastisement which every one needs.

1Ch 21:14 So the LORD sent pestilence upon Israel: and there fell of Israel seventy thousand men.

2Sa 24:15 So the LORD sent a pestilence upon Israel from the morning even to the time appointed: and there died of the people from Dan even to Beersheba seventy thousand men.

There fell seventy thousand - He was proud of the number of his people, but God took a course to make them fewer. Justly is that we are proud of so, taken from us, or embittered to us.

1Ch 21:15 And God sent an angel unto Jerusalem to destroy it: and as he was destroying, the LORD beheld, and he repented him of the evil, and said to the angel that destroyed, It is enough, stay now thine hand. And the angel of the LORD stood by the threshingfloor of Ornan the Jebusite.

2Sa 24:16 And when the angel stretched out his hand upon Jerusalem to destroy it, the LORD repented him of the evil, and said to the angel that destroyed the people, It is enough: stay now thine hand. And the angel of the LORD was by the threshingplace of Araunah the Jebusite.

1Ch 21:16 And David lifted up his eyes, and saw the angel of the LORD stand between the earth and the heaven, having a drawn sword in his hand stretched out over Jerusalem. Then David and the elders of Israel, who were clothed in sackcloth, fell upon their faces.

David and the elders clothed in sackcloth, fell upon their faces - Facts additional to the narrative of Samuel; But facts natural in themselves, and in harmony with that narrative. The account of David's repentant beseeching of the Lord to turn away the primitive judgment, and the word of the Lord proclaimed to him by the prophet, commanding him to build an altar to the Lord in the place where the destroying angel visibly appeared, together with the carrying out of this divine command by the purchase of Araunah's threshing-floor, the erection of an altar, and the offering of burnt-offering, is given more at length in the Chronicle than in 2Sa_24:17-25. In substance both accounts perfectly correspond, except that in the Chronicle several subordinate circumstances are preserved, which, as being minor points, are passed over in Samuel. In 1Ch_21:16, the description of the angel's appearance, that he had a drawn sword in his hand stretched out over Jerusalem, and the statement that David and the elders, clad in sackcloth (garments indicating repentance), fell down before the Lord; in 1Ch_21:20, the mention of Ornan's (Araunah's) sons, who hid themselves on beholding the angel, and of the fact that Ornan was engaged in threshing wheat when David came to him; and the statement in 1Ch_21:26, that fire came down from heaven upon the altar-are examples of such minor points.

David and the elders clothed in sackcloth, fell upon their faces — They appeared in the garb and assumed the attitude of humble penitents, confessing their sins, and deprecating the wrath of God. In mourning garments, humbling themselves before God for their sins, and deprecating his wrath against the people.

1Ch 21:17 And David said unto God, Is it not I that commanded the people to be numbered? even I it is that have sinned and done evil indeed; but as for these sheep, what have they done? let thine hand, I pray thee, O LORD my God, be on me, and on my father's house; but not on thy people, that they should be plagued.

2Sa 24:17 And David spake unto the LORD when he saw the angel that smote the people, and said, Lo, I have sinned, and I have done wickedly: but these sheep, what have they done? let thine hand, I pray thee, be against me, and against my father's house.

1Ch 21:18 Then the angel of the LORD commanded Gad to say to David, that David should go up, and set up an altar unto the LORD in the threshingfloor of Ornan the Jebusite.

2Sa 24:18 And Gad came that day to David, and said unto him, Go up, rear an altar unto the LORD in the threshingfloor of Araunah the Jebusite.

the angel of the Lord commanded Gad to say — The commanding of David to build an altar, was a blessed token of reconciliation. For if God had been pleased to kill him, he would not have commanded, because he would not have accepted a sacrifice at his hands. The order about the erection of an altar, as well as the indication of its site, is described in 2Sa_24:18 as brought directly by Gad. Here we are informed of the source from which the prophet got his commission. It is only in the later stages of Israel’s history that we find angels employed in communicating the divine will to the prophets.

1Ch 21:19 And David went up at the saying of Gad, which he spake in the name of the LORD.

2Sa 24:19 And David, according to the saying of Gad, went up as the LORD commanded.

1Ch 21:20 And Ornan turned back, and saw the angel; and his four sons with him hid themselves. Now Ornan was threshing wheat.

Ornan turned back, and saw the angel - 1 Chronicles 21:20 And Orna turned and saw the king; and he hid himself and his four sons with him. Now Orna was threshing wheat. (Septuagint) Note the difference between the version in Chronicles, in the Septuagint, and in 2 Samuel. 1Ch_21:20 contains a statement which is not found in Samuel, that Ornan (Araunah), while threshing with his four sons, turned and saw the angel, and being terrified at the sight, hid himself with his sons. After that, David with his train came from Zion to the threshing-floor in Mouth Moriah, and Araunah looking out saw the king, and came out of the threshing-floor to meet him, with deep obeisance.

Ornan was threshing wheat — If the census was entered upon in autumn, the beginning of the civil year, the nine and a half months it occupied would end at wheat harvest. The common way of threshing grain is by spreading it out on a high level area, and driving backwards and forwards upon it two oxen harnessed to a clumsy sledge with three rollers and some sharp spikes. The driver sits on his knees on the box, while another person is employed in drawing back the straw and separating it from the grain underneath. By this operation the chaff is very much chopped, and the grain threshed out.

Hid themselves - Because of the glory and majesty in which the angel appeared, which mens weak natures are not able to bear; and from the fear of God's vengeance which now seemed to be coming to their family.

1Ch 21:21 And as David came to Ornan, Ornan looked and saw David, and went out of the threshingfloor, and bowed himself to David with his face to the ground.

2Sa 24:20 And Araunah looked, and saw the king and his servants coming on toward him: and Araunah went out, and bowed himself before the king on his face upon the ground.

1Ch 21:22 Then David said to Ornan, Grant me the place of this threshingfloor, that I may build an altar therein unto the LORD: thou shalt grant it me for the full price: that the plague may be stayed from the people.

2Sa 24:21 And Araunah said, Wherefore is my lord the king come to his servant? And David said, To buy the threshingfloor of thee, to build an altar unto the LORD, that the plague may be stayed from the people.

1Ch 21:23 And Ornan said unto David, Take it to thee, and let my lord the king do that which is good in his eyes: lo, I give thee the oxen also for burnt offerings, and the threshing instruments for wood, and the wheat for the meat offering; I give it all.

2Sa 24:22-23 And Araunah said unto David, Let my lord the king take and offer up what seemeth good unto him: behold, here be oxen for burnt sacrifice, and threshing instruments and other instruments of the oxen for wood. All these things did Araunah, as a king, give unto the king. And Araunah said unto the king, The LORD thy God accept thee.

the threshing instruments for wood — that is, to burn the sacrifice of the oxen. The offering was made for instant use. Ornan, hereby hoping to terminate the pestilence without a moment’s delay, “gave all,” oxen, the large threshing machine, and the wheat.

1Ch 21:24 And king David said to Ornan, Nay; but I will verily buy it for the full price: for I will not take that which is thine for the LORD, nor offer burnt offerings without cost.

2Sa 24:24 And the king said unto Araunah, Nay; but I will surely buy it of thee at a price: neither will I offer burnt offerings unto the LORD my God of that which doth cost me nothing. So David bought the threshingfloor and the oxen for fifty shekels of silver.

I will surely buy it of thee - Had Ornan’s noble offer been accepted, it would have been Ornan’s sacrifice, not David's; nor would it have answered the end of turning away the displeasure of the Most High. It was David that sinned, not Ornan; therefore David must offer sacrifice.

1Ch 21:25 So David gave to Ornan for the place six hundred shekels of gold by weight.

David gave for the place six hundred shekels of gold — At first he bought only the cattle and the threshing instruments, for which he paid fifty shekels of silver (2Sa_24:24); afterwards he purchased the whole property, Mount Moriah, on which the future temple stood.

1Ch 21:26 And David built there an altar unto the LORD, and offered burnt offerings and peace offerings, and called upon the LORD; and he answered him from heaven by fire upon the altar of burnt offering.

2Sa 24:25 And David built there an altar unto the LORD, and offered burnt offerings and peace offerings. So the LORD was intreated for the land, and the plague was stayed from Israel.

He answered him from heaven by fire - This fact is not mentioned by the author of Samuel, since his object is to give an account of the sin of David, its punishment, and the circumstances by which that punishment was brought to a close, not to connect those circumstances with anything further in the history. With the writer of Chronicles the case is different. He would probably have omitted the whole narrative, as he did the sin of David in the matter of Uriah, but for its connection with the fixing of the temple site 1 Chr. 22. It was perhaps the fact that God answered him by fire from heaven on this altar, which determined David, and Solomon after him, to build the temple on the spot so consecrated.

He answered him from heaven by fire - In answer to David’s prayers, God, to show that he had accepted him, and was now pacified towards him and the people, sent fire from heaven and consumed the offerings.

He answered him from heaven by fire - The fire which came down from heaven upon the altar of burnt-offering was the visible sign by which the Lord assured the king that his prayer had been heard, and his offering graciously accepted. The reality of this sign of the gracious acceptance of an offering is placed beyond doubt by the analogous cases, Lev_9:24; 1Ki_18:24, 1Ki_18:38, and 2Ch_7:1. It was only by this sign of the divine complacence that David learnt that the altar built upon the threshing-floor of Araunah had been chosen by the Lord as the place where Israel should always thereafter offer their burnt-offerings and sacrifices, as is further recorded in 1Ch_21:28-30. and in 1Ch_22:1. From the cessation of the pestilence in consequence of his prayer and sacrifice, David could only draw the conclusion that God had forgiven him his transgression, but could not have known that God had chosen the place where he had built the altar for the offering demanded by God as a permanent place of sacrifice. This certainly he obtained only by the divine answer, and this answer was the fire which came down upon the altar of burnt-offering and devoured the sacrifice. This 1Ch_21:28 states: “At the time when he saw that Jahve had answered him at the threshing-floor of Ornan, he offered sacrifice there,” i.e., from that time forward.

1Ch 21:27 And the LORD commanded the angel; and he put up his sword again into the sheath thereof.

he returned the sword into its sheath - The returning of the sword into its sheath is a figurative expression for the stopping of the pestilence

1Ch 21:28 At that time when David saw that the LORD had answered him in the threshingfloor of Ornan the Jebusite, then he sacrificed there.

when David saw that the Lord had answered him he sacrificed there — or, “he continued to sacrifice there.” When he perceived that his sacrifice was acceptable to God, he proceeded to offer more sacrifices in that place.

1Ch 21:29 For the tabernacle of the LORD, which Moses made in the wilderness, and the altar of the burnt offering, were at that season in the high place at Gibeon.

1Ch 21:30 But David could not go before it to enquire of God: for he was afraid because of the sword of the angel of the LORD.

Because of the sword of the angel - David, knowing that by sacrifice on this altar he had caused the angel to stay his hand, was afraid to transfer his offerings elsewhere, lest the Angel should resume his task and pestilence again break out. This is given as a reason why David built an altar in the threshing-floor of Ornan: he was afraid to go to Gibeon, because of the sword of the destroying angel, or he was afraid of delaying the offerings so long as his going thither would require, lest the destroying angel should in the mean while exterminate the people; therefore he hastily built an altar in that place, and on it made the requisite offerings, and by the fire from heaven God showed that he had accepted his act and his devotion.

1 Chronicles 20

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1Ch 20:1 And it came to pass, that after the year was expired, at the time that kings go out to battle, Joab led forth the power of the army, and wasted the country of the children of Ammon, and came and besieged Rabbah. But David tarried at Jerusalem. And Joab smote Rabbah, and destroyed it.

2Sa 11:1 And it came to pass, after the year was expired, at the time when kings go forth to battle, that David sent Joab, and his servants with him, and all Israel; and they destroyed the children of Ammon, and besieged Rabbah. But David tarried still at Jerusalem.

2Sa 12:26 And Joab fought against Rabbah of the children of Ammon, and took the royal city.

After the year was expired - The next spring after the escape of the Ammonites into their city 2Sa_10:14. At the end of the year, which concluded with the month Adar or February, the spring of the year This was a fit time to go out to war; when the rains were over, and there were grass in the fields, and fruit on the trees, and corn ripe, and so food for horse and men.

David tarried at Jerusalem - The Syrians being subdued, the war with Ammon was not of sufficient moment to require David’s personal presence. The whole section relating to David’s adultery and Uriah’s death, from this verse to 2Sa_12:26, is omitted in the Book of Chronicles.

David tarried at Jerusalem - After this verse the parallel place in Samuel relates the whole story of David and Bath-sheba, and the murder of Uriah, which the compiler of these books passes over as he designedly does almost every thing prejudicial to the character of David. All he states is, but David tarried at Jerusalem; and, while he thus tarried, and Joab conducted the war against the Ammonites, the awful transactions above referred to took place.

When kings go forth - This was about a year after the war with the Syrians spoken of before, and about the spring of the year, as the most proper season for military operations.

besieged Rabbah - their chief city.

Joab smote Rabbah and destroyed it - The time during which this siege lasted, since the intercourse with Bathsheba, and the birth of at least one child, if not two, occurred during the progress of it, probably extended over two years.

1Ch 20:2 And David took the crown of their king from off his head, and found it to weigh a talent of gold, and there were precious stones in it; and it was set upon David's head: and he brought also exceeding much spoil out of the city.

2Sa 12:30 And he took their king's crown from off his head, the weight whereof was a talent of gold with the precious stones: and it was set on David's head. And he brought forth the spoil of the city in great abundance.

he took their king's crown from off his head - The crown of Hanun the king of the Ammonites, who now fell into his hands, and whom he stripped of his ensigns of royalty, who had so shamefully abused his ambassadors.

it was set on David's head - to show that the kingdom was subject to him;

To weigh a talent - Or, to be worth a talent.

1Ch 20:3 And he brought out the people that were in it, and cut them with saws, and with harrows of iron, and with axes. Even so dealt David with all the cities of the children of Ammon. And David and all the people returned to Jerusalem.

2Sa 12:31 And he brought forth the people that were therein, and put them under saws, and under harrows of iron, and under axes of iron, and made them pass through the brickkiln: and thus did he unto all the cities of the children of Ammon. So David and all the people returned unto Jerusalem.

he brought forth the people that were therein - Not all the inhabitants of the place, but the princes of the children of Ammon, the counselors of Hattun, who advised him to use David's ambassadors in so shameful a manner, and others that expressed their pleasure and satisfaction in it:

he brought forth the people - This excessive severity and employment of tortures, which the Hebrews on no other occasion are recorded to have practiced, was an act of retributive justice on a people who were infamous for their cruelties 1Sa_11:2 And Nahash the Ammonite answered them, With this I will make a covenant with you, when all your right eyes are dug out and I will make it a reproach on all Israel. Amo_1:13 So says the LORD: For three transgressions of the sons of Ammon, yea for four, I will not turn away from it. Because they have ripped up the pregnant women of Gilead, to make their own border larger.

Cut them with saws - Saws were used to kill, as referenced in Heb_11:37 They were stoned, they were sawed in two, were tempted, were slain with the sword. They wandered about in sheepskins and goatskins, being destitute, afflicted, tormented.

cut them with saws, and with harrows of iron, and with axes - whereby they were cut asunder, as some were in later times by the Romans and others, or their flesh torn to pieces, and they put to extreme pain and agony, and so died most miserably.

Even so dealt David with all the cities of the children of Ammon – Commentators seek to excuse this behavior of David’s, if in fact he ordered these atrocities. One states: “this action of David's showing so much severity, is thought by most to be done when under the power of his lust with Bathsheba, in an hardened and impenitent state, when he had no sense of mercy himself, and so showed none; which is too injurious to his character; for this was a righteous retaliation of this cruel people, 1Sa_11:2.” The Ammonites were cruel to their enemies and it is here thought by some scholars that David subjected only the fighting men to the cruelty they themselves enacted on others. In doing this, David merely retaliated upon the Ammonites the cruelties with which they had treated their foes; since according to Amo_1:13 they ripped up women who were with child, and according to 1Sa_11:2 their king Nahash would only make peace with the inhabitants of Jabesh upon the condition that the right eye of every one of them should be put out. After the close of this war, David returned to Jerusalem with all the men of war. The war with the Syrians and Ammonites, including as it did the Edomite war as well, was the fiercest in which David was ever engaged, and was also the last great war of his life.

cut them with saws — The Hebrew word, “cut them,” is, with the difference of the final letter, the same as that rendered “put them,” in the parallel passage of Samuel [2Sa_12:31]; and many consider that putting them to saws, axes, and so forth, means nothing more than that David condemned the inhabitants of Rabbah to hard and penal servitude.

1Ch 20:4 And it came to pass after this, that there arose war at Gezer with the Philistines; at which time Sibbechai the Hushathite slew Sippai, that was of the children of the giant: and they were subdued.

2Sa 21:18 And it came to pass after this, that there was again a battle with the Philistines at Gob: then Sibbechai the Hushathite slew Saph, which was of the sons of the giant.

war at Gezer - In the parallel passage 2Sa 21:18, “Gob” is named as the field of this battle. Either it had 2 names, or Gob is a small area located close to Gezer, from which both names would be appropriate for it. However, Gath is named 2Sa_21:20, 2Sa_21:22 in a way to make it probable that Gath was the scene of all the battles. The Septuagint in this verse has Geth (Gath). 2Sa_21:18 And after this there was a battle again with the Philistines in Geth: then Sebocha the Astatothite slew Seph of the progeny of Rapha. (Septuagint)

Sibbechai the Hushathite slew Sippai - who is called Saph, 2Sa 21:18; he had his name from the lintel of a door, being as high as one, so tall that he could scarce go under one. Sibbechai was one of David's worthies, 1Ch_11:29; perhaps a descendant of Hushah, who sprung from Judah, 1Ch_4:4. According to 1Ch_27:11 The eighth for the eighth month was Sibbecai the Hushathite, of the Zerahites. And in his division were twenty-four thousand. Sibbechai, one of the gibborim of David 1Ch_11:29, was the leader of the eighth division of the army (2Sa_23:27).

1Ch 20:5 And there was war again with the Philistines; and Elhanan the son of Jair slew Lahmi the brother of Goliath the Gittite, whose spear staff was like a weaver's beam.

2Sa 21:19 And there was again a battle in Gob with the Philistines, where Elhanan the son of Jaareoregim, a Bethlehemite, slew the brother of Goliath the Gittite, the staff of whose spear was like a weaver's beam.

Elhanan the son of Jaire - he was one of David's worthies, 2Sa_23:24; where he is called the son of Dodo.

1Ch 20:6 And yet again there was war at Gath, where was a man of great stature, whose fingers and toes were four and twenty, six on each hand, and six on each foot: and he also was the son of the giant.

2Sa 21:20 And there was yet a battle in Gath, where was a man of great stature, that had on every hand six fingers, and on every foot six toes, four and twenty in number; and he also was born to the giant.

1Ch 20:7 But when he defied Israel, Jonathan the son of Shimea David's brother slew him.

2Sa 21:21 And when he defied Israel, Jonathan the son of Shimea the brother of David slew him.

Jonathan the son of Shimea the brother of David - this brother of David is called Shammah, 1Sa_16:9 And Jesse passed Shammah by, but he said, Also the LORD has not chosen this one.; and Shimma, 1Ch_2:13 And Jesse fathered his first-born Eliab, and Abinadab the second, and Shimma the third, this son of his is not Jonadab his son, who was famous for his subtlety as this was for his valor, 2Sa_13:3 And Amnon had a friend, whose name was Jonadab, the son of David's brother Shimeah. And Jonadab was a very crafty man.

1Ch 20:8 These were born unto the giant in Gath; and they fell by the hand of David, and by the hand of his servants.

2Sa 21:22 These four were born to the giant in Gath, and fell by the hand of David, and by the hand of his servants.

These were born to the giant in Gath - Not necessarily meaning that they were brothers, but that they were all of the race of the Giant, all Rephaim. 2Sa 21:22 These four were born descendants of the giants in Geth, the family of Rapha; and they fell by the hand of David, and by the hand of his servants. (Septuagint) These giants, it is highly probable, were the descendants of the Anakim which remained in Gath after they were cut off by Joshua in other places, Jos_11:22. This verse is a postscript, in which the previous verses are summed up.

The compiler of these books passes by also the incest of Amnon with his sister Tamar, and the rebellion of Absalom, and the awful consequences of all these. These should have preceded the fourth verse. These facts could not be unknown to him, for they were notorious to all.

1 Chronicles 19

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1Ch 19:1 Now it came to pass after this, that Nahash the king of the children of Ammon died, and his son reigned in his stead.

2Sa 10:1 And it came to pass after this, that the king of the children of Ammon died, and Hanun his son reigned in his stead.

Nahash the king of the children of Ammon died - There had subsisted a very friendly relation between David and him, begun during the exile of the former, and cemented, doubtless, by their common hostility to Saul. The history is here a duplicate to the history in 2 Samuel 10.

The king of the sons of Ammon - The Ammonites are almost always spoken of as the children of Ammon, from the name of their first ancestor Ben-ammi Gen_19:38 And the younger also bore a son, and called his name Ben-ammi; he is the father of the sons of Ammon to this day.

Nahash the king of the children of Ammon died - who probably was the same that came against Jabeshgilead, from whom Saul delivered the inhabitants of that place, 1Sa_11:1 And Nahash the Ammonite came up and camped against Jabesh-gilead. And all the men of Jabesh said to Nahash, Make a covenant with us, and we will serve you.

1Ch 19:2 And David said, I will shew kindness unto Hanun the son of Nahash, because his father shewed kindness to me. And David sent messengers to comfort him concerning his father. So the servants of David came into the land of the children of Ammon to Hanun, to comfort him.

2Sa 10:2 Then said David, I will shew kindness unto Hanun the son of Nahash, as his father shewed kindness unto me. And David sent to comfort him by the hand of his servants for his father. And David's servants came into the land of the children of Ammon.

Hanun - A Philistine king of this name is mentioned in the Assyrian inscriptions as paying tribute to Tiglath-pileser and warring with Sargon.

I will show kindness unto Hanun the son of Nahash - We do not know exactly the nature or extent of the obligation which David was under to the king of the Ammonites; but it is likely that the Nahash here mentioned was the same who had attacked Jabesh-gilead, and whom Saul defeated: as David had taken refuge with the Moabites, 1Sa_22:3, and this was contiguous to the king of the Ammonites, his hatred to Saul might induce him to show particular kindness to David.

David sent messengers to comfort him - for the death of his father; to condole the loss of him, which was the custom of kings in friendship and alliance in former times.

1Ch 19:3 But the princes of the children of Ammon said to Hanun, Thinkest thou that David doth honour thy father, that he hath sent comforters unto thee? are not his servants come unto thee for to search, and to overthrow, and to spy out the land?

2Sa 10:3 And the princes of the children of Ammon said unto Hanun their lord, Thinkest thou that David doth honour thy father, that he hath sent comforters unto thee? hath not David rather sent his servants unto thee, to search the city, and to spy it out, and to overthrow it?

are not his servants come unto thee for to search - that is, the capital, Rabbah (2Sa_10:3).

The princes of the children of Ammon said to Hanun - The suspicion expressed by the chiefs was founded upon national hatred and enmity, possibly increased by David's treatment of Moab, as the subjugation and severe punishment of the Moabites 2Sa_8:2 had certainly taken place a short time before. King Hanun therefore gave credence to the suspicions expressed as to David's honorable intentions, and had his ambassadors treated in the most insulting manner.

The princes of the children of Ammon said to Hanun - Their suspicion was not warranted either by any overt act or by any cherished design of David: it must have originated in their knowledge of the denunciations of God’s law against them (Deu_23:3-6), and of David’s policy in steadfastly adhering to it.

David sends comforters - an Israelite was forbidden to seek peace and prosperity of its enemies in the promised land nor might Ammonite enter into their congregation unto the tenth generation, Deu_23:3 An Ammonite or Moabite shall not enter into the congregation of the LORD. Even to their tenth generation they shall not enter into the congregation of the LORD forever, Some have thought that David did not do a right thing in sending this embassy,; but he acted according to the laws of friendship, and was cordial and sincere in what he did.

1Ch 19:4 Wherefore Hanun took David's servants, and shaved them, and cut off their garments in the midst hard by their buttocks, and sent them away.

2Sa 10:4 Wherefore Hanun took David's servants, and shaved off the one half of their beards, and cut off their garments in the middle, even to their buttocks, and sent them away.

And cut off their garments in the midst - leaving exposed what decency requires to be concealed.

shaved them - not completely, but only the half of their face. This disrespect to the beard, and indecent exposure of their persons by their clothes being cut off from the girdle downwards, was the grossest indignity to which Jews or anyone could be subjected. No wonder that the men were ashamed to appear in public - that the king recommended them to remain in seclusion on the border till the mark of their disgrace had disappeared - and then they might, with propriety, return to the court.

shaved them - Beards were important in biblical times, and still so in many cultures today. The cutting off of one-half of it was the greatest insult that could have been offered to the ambassadors, and through them to David their king. The insult was still further increased by cutting off the long dress which covered the body; the lower half of the body was quite exposed since the ancient Israelites wore no undergarments. The beard was never cut off but in mourning, or as a sign of slavery. Cutting off half of the beard and the clothes rendered the men ridiculous, and made them look like slaves: what was done to these men was an accumulation of insult.

1Ch 19:5 Then there went certain, and told David how the men were served. And he sent to meet them: for the men were greatly ashamed. And the king said, Tarry at Jericho until your beards be grown, and then return.

2Sa 10:5 When they told it unto David, he sent to meet them, because the men were greatly ashamed: and the king said, Tarry at Jericho until your beards be grown, and then return.

Tarry at Jericho - This city had not been rebuilt since the time of Joshua; but there were, no doubt, many cottages still remaining, and larger dwellings also, but the walls had not been repaired. As it must have been comparatively a private place, it was proper for these men to tarry in, as they would not be exposed to public notice.

told David how the men were served - Not the ambassadors, for they were not yet arrived, but some of their servants, perhaps, they sent before them to acquaint David with the events that took place.

he sent to meet them - he sent men to meet them likely with proper garments to put on, and to give them further directions. When David received information of the insults that had been heaped upon his ambassadors, he sent messengers to meet them, and direct them to remain in Jericho until their beard had grown again.

because the men were greatly ashamed – ashamed to proceed on their journey, and come to court in the condition they were:

then return - that is, to Jerusalem

1Ch 19:6 And when the children of Ammon saw that they had made themselves odious to David, Hanun and the children of Ammon sent a thousand talents of silver to hire them chariots and horsemen out of Mesopotamia, and out of Syriamaachah, and out of Zobah.

2Sa 10:6 And when the children of Ammon saw that they stank before David, the children of Ammon sent and hired the Syrians of Bethrehob, and the Syrians of Zoba, twenty thousand footmen, and of king Maacah a thousand men, and of Ishtob twelve thousand men.

A thousand talents of silver - The price is not given in Samuel.

Chariots and horsemen out of Mesopotamia - These are not mentioned in the parallel place in Samuel. The Mesopotamian troops did not arrive during this campaign (1Ch_19:16). Syria-maachah lay on the north of the possessions of the trans-jordanic Israelites, near Gilead.

when the children of Ammon saw that they had made themselves odious to David - That their conduct rendered them abominable. One universal feeling of indignation was roused throughout Israel, and all classes supported the king in his determination to avenge this unprovoked insult on the Hebrew nation.

Zoba - Hadadezer was their king, with whom David had fought before, and beat, and who owed him a grudge on that account, and was ready to assist the Ammonites against him, 2Sa_8:3 David also struck Hadadezer, the son of Rehob, king of Zobah, as he went to recover his border at the river Euphrates.

1Ch 19:7 So they hired thirty and two thousand chariots, and the king of Maachah and his people; who came and pitched before Medeba. And the children of Ammon gathered themselves together from their cities, and came to battle.

They hired thirty and two thousand chariots - The reading is likely corrupt. Such a number as 32,000 chariots alone was never brought into battle on any occasion. Compare the numbers in Exo_14:7; 1Ki_10:26; 2Ch_12:3. The largest force which an Assyrian king ever speaks of encountering is 3,940. The words “and horsemen” have probably fallen out of the text after the word “chariots”. The word here is raichev and denotes not only a chariot, but a rider (see Isa_21:7). The 32,000 would be the number of the warriors serving on horseback or in chariots; and this number would agree closely with the numbers listed 2Sa_10:6. In 2 Sam 10:6, the men of Beth-rehob and Zobah equaled 20,000. The men of Ish-tob equaled 12,000. The men of Maachah equaled 1,000 for a total of 33, 000. In this verse, the total is 32, 000 with an unknown number from Machah which is 1000 according to 2 Samuel, bringing the total to 33,000 and agreeing with the verse in 2 Samuel.

1Ch 19:8 And when David heard of it, he sent Joab, and all the host of the mighty men.

2Sa 10:7 And when David heard of it, he sent Joab, and all the host of the mighty men.

David sent Joab, and all the host of the mighty men - All the forces of Israel, including the great military orders, were engaged in this war.

1Ch 19:9 And the children of Ammon came out, and put the battle in array before the gate of the city: and the kings that were come were by themselves in the field.

2Sa 10:8 And the children of Ammon came out, and put the battle in array at the entering in of the gate: and the Syrians of Zoba, and of Rehob, and Ishtob, and Maacah, were by themselves in the field.

Before the gate - This was the city of Medeba, a city that lay on the borders of their country, and was a frontier town. 1Ch_19:7.

were by themselves in the field - at some distance from the city. Perhaps the Ammonites were choosing not to trust: mercenaries in it; or perhaps they placed these in ambush in the field, to get Joab between two lines.

the kings that were come were by themselves in the field - The Israelite army being thus beset by the Ammonites in front, and by the Syrian auxiliaries behind, Joab resolved to attack the latter (the more numerous and formidable host), while he directed his brother Abishai, with a suitable detachment, to attack the Ammonites. Joab’s address before the engagement displays the faith and piety that became a commander of the Hebrew people. The mercenaries being defeated, the courage of the Ammonites failed; so that, taking flight, they entrenched themselves within the fortified walls.

1Ch 19:10 Now when Joab saw that the battle was set against him before and behind, he chose out of all the choice of Israel, and put them in array against the Syrians.

2Sa 10:9 When Joab saw that the front of the battle was against him before and behind, he chose of all the choice men of Israel, and put them in array against the Syrians:

Before and behind - When Joab fronted this army, the other appears to have issued from the city, and to have taken him in the rear; he was therefore obliged to divide his army as here mentioned; one part to face the Syrians commanded by himself, and the other to face the Ammonites commanded by his brother Abishai.

he chose of all the choice men of Israel - the most eminent for strength, and valor, and military skill, who had been tried, and were famous for warlike exploits.

1Ch 19:11 And the rest of the people he delivered unto the hand of Abishai his brother, and they set themselves in array against the children of Ammon.

2Sa 10:10 And the rest of the people he delivered into the hand of Abishai his brother, that he might put them in array against the children of Ammon.

1Ch 19:12 And he said, If the Syrians be too strong for me, then thou shalt help me: but if the children of Ammon be too strong for thee, then I will help thee.

2Sa 10:11 And he said, If the Syrians be too strong for me, then thou shalt help me: but if the children of Ammon be too strong for thee, then I will come and help thee.

And he said, if the Syrians be too strong for me - Which he might perceive by Joab's forces giving way, or by some signal agreed on between them

1Ch 19:13 Be of good courage, and let us behave ourselves valiantly for our people, and for the cities of our God: and let the LORD do that which is good in his sight.

2Sa 10:12 Be of good courage, and let us play the men for our people, and for the cities of our God: and the LORD do that which seemeth him good.

for our people, and for the cities of our God - that the people of Israel might not be carried captive, and their cities spoiled and plundered; and instead of being cities where the people of God dwelt, and he was worshipped, would, if taken, become the habitations of idolatrous people, and where temples would be erected to idols. These were the arguments he used to engage them to fight manfully for their country, the liberties and religion of it:

Be of good courage - This Joab said, not only to encourage Abishai and himself, but in the hearing of the rest of the officers of the army, and of many of the people, to hearten them to the battle; who might be somewhat intimidated with the number of their enemies, and the position they were in, being before and behind them; and therefore he thought proper to make such a speech to.

the Lord do that which is good in his sight - suggesting that victory was of the Lord, and that it became them to do their part in fighting courageously, and leave the issue to the Lord, on whom alone success depended.

let us behave - In Samuel, "let us play the men;" but the Hebrew word is the same in both places, nithchazzak.

1Ch 19:14 So Joab and the people that were with him drew nigh before the Syrians unto the battle; and they fled before him.

2Sa 10:13 And Joab drew nigh, and the people that were with him, unto the battle against the Syrians: and they fled before him.

Joab and the people that were with him drew nigh before the Syrians unto the battle - Fell upon them; attacked them first, began the battle with them, rightly judging, that if they, being hired soldiers, were closely pressed, they would give way, which would discourage the Ammonites, who depended much upon them.

1Ch 19:15 And when the children of Ammon saw that the Syrians were fled, they likewise fled before Abishai his brother, and entered into the city. Then Joab came to Jerusalem.

2Sa 10:14 And when the children of Ammon saw that the Syrians were fled, then fled they also before Abishai, and entered into the city. So Joab returned from the children of Ammon, and came to Jerusalem.

The Syrians were fled - They betook themselves to their own confines, while the Ammonites escaped into their own city.

Joab came to Jerusalem – in triumph, to report to David the victory he had obtained. He did not stay to lay siege to their city, the season of the year not being proper for it, winter drawing near; 2Sa_11:1 And it happened at the turn of the year, at the time kings go forth, David sent Joab, and his servants with him, and all Israel. And they destroyed the sons of Ammon and circled Rabbah. But David remained at Jerusalem. and the Syrians were not sufficiently broken to make it safe to undertake a regular siege.

1Ch 19:16 And when the Syrians saw that they were put to the worse before Israel, they sent messengers, and drew forth the Syrians that were beyond the river: and Shophach the captain of the host of Hadarezer went before them.

2Sa 10:15-16 And when the Syrians saw that they were smitten before Israel, they gathered themselves together. And Hadarezer sent, and brought out the Syrians that were beyond the river: and they came to Helam; and Shobach the captain of the host of Hadarezer went before them.

The Syrians that were beyond the river - That is, the Euphrates.

Hadarezer - This is the same that was overthrown by David, 2Sa_8:3 and there called Hadadezer. He was at the head of this confederacy, and to whom the rest of the kings of Syria were servants, 2Sa_10:19.

1Ch 19:17 And it was told David; and he gathered all Israel, and passed over Jordan, and came upon them, and set the battle in array against them. So when David had put the battle in array against the Syrians, they fought with him.

2Sa 10:17 And when it was told David, he gathered all Israel together, and passed over Jordan, and came to Helam. And the Syrians set themselves in array against David, and fought with him.

1Ch 19:18 But the Syrians fled before Israel; and David slew of the Syrians seven thousand men which fought in chariots, and forty thousand footmen, and killed Shophach the captain of the host.

2Sa 10:18 And the Syrians fled before Israel; and David slew the men of seven hundred chariots of the Syrians, and forty thousand horsemen, and smote Shobach the captain of their host, who died there.

Seven thousand men which fought in chariots - In the parallel place, 2Sa 10:18, it is said, David slew of the Syrians men of seven hundred chariots. It is difficult to ascertain the right number in this and similar places. The frequent errors in numbers arise from the practice of expressing numerals by letters, with one or more dots or dashes to indicate hundreds, thousands, etc. Some scholars think that here the men are numbered, and in 2 Samuel, the chariots were numbered, 10 men to a chariot.

forty thousand footmen - in 2Sa 10:18 it is forty thousand horsemen.

1Ch 19:19 And when the servants of Hadarezer saw that they were put to the worse before Israel, they made peace with David, and became his servants: neither would the Syrians help the children of Ammon any more.

2Sa 10:19 And when all the kings that were servants to Hadarezer saw that they were smitten before Israel, they made peace with Israel, and served them. So the Syrians feared to help the children of Ammon any more.

Servants to Hadarezer - This gives us an idea of the great power of Hadarezer, and consequently of the strength of Israel in David’s victorious reign.

Made peace with Israel - They made this peace separately, and were obliged to pay tribute to the Israelites whereby the promise of the land of Canaan made to Abraham and his seed, as reaching to the river Euphrates, had its accomplishment, Gen_15:18 In the same day the LORD made a covenant with Abram, saying, I have given this land to your seed, from the river of Egypt to the great river, the river Euphrates. In the space of nineteen or twenty years, David had the good fortune to finish gloriously eight wars, all righteously undertaken, and all honorably terminated; 1. The civil war with Ish-bosheth. 2. The war against the Jebusites. 3. The war against the Philistines and their allies. 4. The war against the Philistines alone. 5. The war against the Moabites. 6. The war against Hadadezer. 7. The war against the Idumeans. 8. The war against the Ammonites and Syrians. This last victory was soon followed by the complete conquest of the kingdom of the Ammonites, abandoned by their allies.