<hi type="bold">67-81. they gave unto them of the cities of refuge--</hi>The names of the cities given here are considerably different from those applied to them (<reference osisRef="Josh.21.13-Josh.21.19">Jos 21:13-19</reference>). In the lapse of centuries, and from the revolutions of society, changes might have been expected to take place in the form or dialectic pronunciation of the names of those cities; and this will sufficiently account for the variations that are found in the lists as enumerated here and in an earlier book. As to these cities themselves that were assigned to the Levites, they were widely remote and separated--partly in fulfilment of Jacob's prophecy (<reference osisRef="Gen.49.7">Ge 49:7</reference>), and partly that the various districts of the country might obtain a competent supply of teachers who might instruct the people in the knowledge, and animate them to the observance, of a law which had so important a bearing on the promotion both of their private happiness and their national prosperity. <chapter eID="1Chr.6"/>

67-81. they gave unto them of the cities of refuge-- The names of the cities given here are considerably different from those applied to them (Jos 21:13-19). In the lapse of centuries, and from the revolutions of society, changes might have been expected to take place in the form or dialectic pronunciation of the names of those cities; and this will sufficiently account for the variations that are found in the lists as enumerated here and in an earlier book. As to these cities themselves that were assigned to the Levites, they were widely remote and separated--partly in fulfilment of Jacob's prophecy (Ge 49:7), and partly that the various districts of the country might obtain a competent supply of teachers who might instruct the people in the knowledge, and animate them to the observance, of a law which had so important a bearing on the promotion both of their private happiness and their national prosperity.


<title type="x-s2">CHAPTER 7</title>
 <reference osisRef="1Chr.7.1-1Chr.7.5">1Ch 7:1-5</reference>. Sons of Issachar.

<hi type="bold">1. Jashub--</hi>or Job (<reference osisRef="Gen.46.13">Ge 46:13</reference>).

CHAPTER 7 1Ch 7:1-5. Sons of Issachar. 1. Jashub-- or Job (Ge 46:13).


<hi type="bold">2. whose number was in the days of David two and twenty thousand and six hundred--</hi>Although a census was taken in the reign of David by order of that monarch, it is not certain that the sacred historian had it in mind, since we find here the tribe of Benjamin enumerated [1Ch 7:6-12], which was not taken in David's time; and there are other points of dissimilarity.

2. whose number was in the days of David two and twenty thousand and six hundred-- Although a census was taken in the reign of David by order of that monarch, it is not certain that the sacred historian had it in mind, since we find here the tribe of Benjamin enumerated [1Ch 7:6-12], which was not taken in David's time; and there are other points of dissimilarity.


<hi type="bold">3. five: all of them chief men--</hi>Four only are mentioned; so that as they are stated to be five, in this number the father, Izrahiah, must be considered as included; otherwise one of the names must have dropped out of the text. They were each at the head of a numerous and influential division of their tribe.

3. five: all of them chief men-- Four only are mentioned; so that as they are stated to be five, in this number the father, Izrahiah, must be considered as included; otherwise one of the names must have dropped out of the text. They were each at the head of a numerous and influential division of their tribe.


<hi type="bold">5. fourscore and seven thousand--</hi>exclusive of the 58,600 men which the Tola branch had produced (<reference osisRef="1Chr.7.24">1Ch 7:24</reference>), so that in the days of David the tribe would have contained a population of 45,600. This large increase was owing to the practice of polygamy, as well as the fruitfulness of the women. A plurality of wives, though tolerated among the Hebrews, was confined chiefly to the great and wealthy; but it seems to have been generally esteemed a privilege by the tribe of Issachar, "for they had many wives and sons" [1Ch 7:4].

 <reference osisRef="1Chr.7.6-1Chr.7.12">1Ch 7:6-12</reference>. Of Benjamin.

5. fourscore and seven thousand-- exclusive of the 58,600 men which the Tola branch had produced (1Ch 7:24), so that in the days of David the tribe would have contained a population of 45,600. This large increase was owing to the practice of polygamy, as well as the fruitfulness of the women. A plurality of wives, though tolerated among the Hebrews, was confined chiefly to the great and wealthy; but it seems to have been generally esteemed a privilege by the tribe of Issachar, "for they had many wives and sons" [1Ch 7:4]. 1Ch 7:6-12. Of Benjamin.


<hi type="bold">6. The sons of Benjamin--</hi>Ten are named in <reference osisRef="Gen.46.21">Ge 46:21</reference>, but only five later (<reference osisRef="1Chr.8.1">1Ch 8:1</reference>; <reference osisRef="Num.26.38">Nu 26:38</reference>). Perhaps five of them were distinguished as chiefs of illustrious families, but two having fallen in the bloody wars waged against Benjamin (<reference osisRef="Judg.20.46">Jud 20:46</reference>), there remained only three branches of this tribe, and these only are enumerated.

<hi type="bold">Jediael--</hi>Or Asbel (Genesis 46. 21).

6. The sons of Benjamin-- Ten are named in Ge 46:21, but only five later (1Ch 8:1; Nu 26:38). Perhaps five of them were distinguished as chiefs of illustrious families, but two having fallen in the bloody wars waged against Benjamin (Jud 20:46), there remained only three branches of this tribe, and these only are enumerated. Jediael-- Or Asbel (Genesis 46. 21).


<hi type="bold">7. the sons of Bela--</hi>Each of them was chief or leader of the family to which he belonged. In an earlier period seven great families of Benjamin are mentioned (<reference osisRef="Num.26.38">Nu 26:38</reference>), five of them being headed by these five sons of Benjamin, and two descended from Bela. Here five families of Bela are specified, whence we are led to conclude that time or the ravages of war had greatly changed the condition of Benjamin, or that the five families of Bela were subordinate to the other great divisions that sprang directly from the five sons of the patriarch.

7. the sons of Bela-- Each of them was chief or leader of the family to which he belonged. In an earlier period seven great families of Benjamin are mentioned (Nu 26:38), five of them being headed by these five sons of Benjamin, and two descended from Bela. Here five families of Bela are specified, whence we are led to conclude that time or the ravages of war had greatly changed the condition of Benjamin, or that the five families of Bela were subordinate to the other great divisions that sprang directly from the five sons of the patriarch.


<hi type="bold">12. Shuppim also, and Huppim--</hi>They are called Muppim and Huppim (<reference osisRef="Gen.46.21">Ge 46:21</reference>) and Hupham and Shupham (<reference osisRef="Num.26.39">Nu 26:39</reference>). They were the children of Ir, or Iri (<reference osisRef="1Chr.7.7">1Ch 7:7</reference>).

<hi type="bold">and Hushim, the sons--</hi>"son."

<hi type="bold">of Aher--</hi>"Aher" signifies "another," and some eminent critics, taking "Aher" as a common noun, render the passage thus, "and Hushim, another son." Shuppim, Muppim, and Hushim are plural words, and therefore denote not individuals, but the heads of their respective families; and as they were not comprised in the above enumeration (<reference osisRef="1Chr.7.7">1Ch 7:7</reference>, <reference osisRef="1Chr.7.9">9</reference>) they are inserted here in the form of an appendix. Some render the passage, "Hushim, the son of another," that is, tribe or family. The name occurs among the sons of Dan (<reference osisRef="Gen.46.23">Ge 46:23</reference>), and it is a presumption in favor of this being the true rendering, that after having recorded the genealogy of Naphtali (<reference osisRef="1Chr.7.13">1Ch 7:13</reference>) the sacred historian adds, "the sons of Bilhah, the handmaid, who was the mother of Dan and Naphtali." We naturally expect, therefore, that these two will be noticed together, but Dan is not mentioned at all, if not in this passage.

 <reference osisRef="1Chr.7.13">1Ch 7:13</reference>. Of Naphtali.

12. Shuppim also, and Huppim-- They are called Muppim and Huppim (Ge 46:21) and Hupham and Shupham (Nu 26:39). They were the children of Ir, or Iri (1Ch 7:7). and Hushim, the sons-- "son." of Aher-- "Aher" signifies "another," and some eminent critics, taking "Aher" as a common noun, render the passage thus, "and Hushim, another son." Shuppim, Muppim, and Hushim are plural words, and therefore denote not individuals, but the heads of their respective families; and as they were not comprised in the above enumeration (1Ch 7:7, 9) they are inserted here in the form of an appendix. Some render the passage, "Hushim, the son of another," that is, tribe or family. The name occurs among the sons of Dan (Ge 46:23), and it is a presumption in favor of this being the true rendering, that after having recorded the genealogy of Naphtali (1Ch 7:13) the sacred historian adds, "the sons of Bilhah, the handmaid, who was the mother of Dan and Naphtali." We naturally expect, therefore, that these two will be noticed together, but Dan is not mentioned at all, if not in this passage. 1Ch 7:13. Of Naphtali.


<hi type="bold">13. Shallum--</hi>or Shillem (<reference osisRef="Gen.46.24">Ge 46:24</reference>).

<hi type="bold">sons of Bilhah--</hi>As Dan and Naphtali were her sons, Hushim, as well as these enumerated in <reference osisRef="1Chr.7.13">1Ch 7:13</reference>, were her grandsons.

 <reference osisRef="1Chr.7.14-1Chr.7.40">1Ch 7:14-40</reference>. Of Manasseh.

13. Shallum-- or Shillem (Ge 46:24). sons of Bilhah-- As Dan and Naphtali were her sons, Hushim, as well as these enumerated in 1Ch 7:13, were her grandsons. 1Ch 7:14-40. Of Manasseh.


<hi type="bold">14-15. The sons of Manasseh--</hi>or descendants; for Ashriel was a grandson, and Zelophehad was a generation farther removed in descent (<reference osisRef="Num.26.33">Nu 26:33</reference>). The text, as it stands, is so confused and complicated that it is exceedingly difficult to trace the genealogical thread, and a great variety of conjectures have been made with a view to clear away the obscurity. The passage [1Ch 7:14, 15] should probably be rendered thus: "The sons of Manasseh were Ashriel, whom his Syrian concubine bare to him, and Machir, the father of Gilead (whom his wife bare to him). Machir took for a wife Maachah, sister to Huppim and Shuppim."

14-15. The sons of Manasseh-- or descendants; for Ashriel was a grandson, and Zelophehad was a generation farther removed in descent (Nu 26:33). The text, as it stands, is so confused and complicated that it is exceedingly difficult to trace the genealogical thread, and a great variety of conjectures have been made with a view to clear away the obscurity. The passage [1Ch 7:14, 15] should probably be rendered thus: "The sons of Manasseh were Ashriel, whom his Syrian concubine bare to him, and Machir, the father of Gilead (whom his wife bare to him). Machir took for a wife Maachah, sister to Huppim and Shuppim."


<hi type="bold">21. whom the men of Gath ... slew, &c.--</hi>This interesting little episode gives us a glimpse of the state of Hebrew society in Egypt; for the occurrence narrated seems to have taken place before the Israelites left that country. The patriarch Ephraim was then alive, though he must have arrived at a very advanced age; and the Hebrew people, at all events those of them who were his descendants, still retained their pastoral character. It was in perfect consistency with the ideas and habits of Oriental shepherds that they should have made a raid on the neighboring tribe of the Philistines for the purpose of plundering their flocks. For nothing is more common among them than hostile incursions on the inhabitants of towns, or on other nomad tribes with whom they have no league of amity. But a different view of the incident is brought out, if, instead of "because," we render the Hebrew particle "when" they came down to take their cattle, for the tenor of the context leads rather to the conclusion that "the men of Gath" were the aggressors, who, making a sudden foray on the Ephraimite flocks, killed the shepherds including several of the sons of Ephraim. The calamity spread a deep gloom around the tent of their aged father, and was the occasion of his receiving visits of condolence from his distant relatives, according to the custom of the East, which is remarkably exemplified in the history of Job (<reference osisRef="Job.2.11">Job 2:11</reference>; compare <reference osisRef="John.11.19">Joh 11:19</reference>). <chapter eID="1Chr.7"/>

21. whom the men of Gath... slew, &c.-- This interesting little episode gives us a glimpse of the state of Hebrew society in Egypt; for the occurrence narrated seems to have taken place before the Israelites left that country. The patriarch Ephraim was then alive, though he must have arrived at a very advanced age; and the Hebrew people, at all events those of them who were his descendants, still retained their pastoral character. It was in perfect consistency with the ideas and habits of Oriental shepherds that they should have made a raid on the neighboring tribe of the Philistines for the purpose of plundering their flocks. For nothing is more common among them than hostile incursions on the inhabitants of towns, or on other nomad tribes with whom they have no league of amity. But a different view of the incident is brought out, if, instead of "because," we render the Hebrew particle "when" they came down to take their cattle, for the tenor of the context leads rather to the conclusion that "the men of Gath" were the aggressors, who, making a sudden foray on the Ephraimite flocks, killed the shepherds including several of the sons of Ephraim. The calamity spread a deep gloom around the tent of their aged father, and was the occasion of his receiving visits of condolence from his distant relatives, according to the custom of the East, which is remarkably exemplified in the history of Job (Job 2:11; compare Joh 11:19).


<title type="x-s2">CHAPTER 8</title>
 <reference osisRef="1Chr.8.1-1Chr.8.32">1Ch 8:1-32</reference>. Sons and Chief Men of Benjamin.

<hi type="bold">1. Now Benjamin begat, &c.--</hi>This chapter contains some supplementary particulars in addition to what has been already said regarding the tribe of Benjamin (see on <reference osisRef="1Chr.7.6">1Ch 7:6</reference>). The names of many of the persons mentioned are different from those given by Moses--a diversity which may be accounted for in part on grounds formerly stated, namely, either that the persons had more than one name, or that the word "sons" is used in a loose sense for grandsons or descendants. But there are other circumstances to be taken into account in considering the details of this chapter; namely, first, that the genealogies of the Benjamites were disordered or destroyed by the almost total extermination of this tribe (<reference osisRef="Judg.20.11-Judg.20.48">Jud 20:11-48</reference>); secondly, that a great number of Benjamites, born in Assyria, are mentioned here, who returned from the long captivity in Babylon, and established themselves--some in Jerusalem, others in different parts of Judea. There were more returned from Babylon of the families belonging to this tribe than to any other except Judah; and hence many strange names are here introduced; some of which will be found in the list of the restored exiles (compare <reference osisRef="Ezra.2.1-Ezra.2.70">Ezr 2:1-70</reference>).

CHAPTER 8 1Ch 8:1-32. Sons and Chief Men of Benjamin. 1. Now Benjamin begat, &c.-- This chapter contains some supplementary particulars in addition to what has been already said regarding the tribe of Benjamin (see on 1Ch 7:6). The names of many of the persons mentioned are different from those given by Moses--a diversity which may be accounted for in part on grounds formerly stated, namely, either that the persons had more than one name, or that the word "sons" is used in a loose sense for grandsons or descendants. But there are other circumstances to be taken into account in considering the details of this chapter; namely, first, that the genealogies of the Benjamites were disordered or destroyed by the almost total extermination of this tribe (Jud 20:11-48); secondly, that a great number of Benjamites, born in Assyria, are mentioned here, who returned from the long captivity in Babylon, and established themselves--some in Jerusalem, others in different parts of Judea. There were more returned from Babylon of the families belonging to this tribe than to any other except Judah; and hence many strange names are here introduced; some of which will be found in the list of the restored exiles (compare Ezr 2:1-70).


<hi type="bold">6. these are the sons of Ehud--</hi>most probably the judge of Israel (<reference osisRef="Judg.3.15">Jud 3:15</reference>). His descendants, who had at first been established in Geba in Benjamin, emigrated in a body under the direction of Gera (<reference osisRef="1Chr.8.7">1Ch 8:7</reference>) to Manahath, where their increased numbers would find more ample accommodation. Manahath was within the territory of Judah.

6. these are the sons of Ehud-- most probably the judge of Israel (Jud 3:15). His descendants, who had at first been established in Geba in Benjamin, emigrated in a body under the direction of Gera (1Ch 8:7) to Manahath, where their increased numbers would find more ample accommodation. Manahath was within the territory of Judah.


<hi type="bold">8. Shaharaim begat children in the country of Moab--</hi>He had probably been driven to take refuge in that foreign land on the same calamitous occasion that forced Elimelech to emigrate thither (<reference osisRef="Ruth.1.1">Ru 1:1</reference>). But, destitute of natural affection, he forsook or divorced his two wives, and in the land of his sojourn married a third, by whom he had several sons. But there is another explanation given of the conduct of this Benjamite polygamist. His children by Hushim are mentioned (<reference osisRef="1Chr.8.11">1Ch 8:11</reference>), while his other wife is unnoticed. Hence it has been thought probable that it is Baara who is mentioned under the name of Hodesh, so called because her husband, after long desertion, returned and cohabited with her as before.

8. Shaharaim begat children in the country of Moab-- He had probably been driven to take refuge in that foreign land on the same calamitous occasion that forced Elimelech to emigrate thither (Ru 1:1). But, destitute of natural affection, he forsook or divorced his two wives, and in the land of his sojourn married a third, by whom he had several sons. But there is another explanation given of the conduct of this Benjamite polygamist. His children by Hushim are mentioned (1Ch 8:11), while his other wife is unnoticed. Hence it has been thought probable that it is Baara who is mentioned under the name of Hodesh, so called because her husband, after long desertion, returned and cohabited with her as before.


<hi type="bold">28. These dwelt in Jerusalem--</hi>The ordinary and stated inhabitants of Jerusalem were Judahites, Benjamites, and Levites. But at the time referred to here, the chiefs or heads of the principal families who are enumerated (<reference osisRef="1Chr.8.14-1Chr.8.27">1Ch 8:14-27</reference>) established themselves in the city after their return from the captivity.

 <reference osisRef="1Chr.8.33-1Chr.8.40">1Ch 8:33-40</reference>. Stock of Saul and Jonathan.

28. These dwelt in Jerusalem-- The ordinary and stated inhabitants of Jerusalem were Judahites, Benjamites, and Levites. But at the time referred to here, the chiefs or heads of the principal families who are enumerated (1Ch 8:14-27) established themselves in the city after their return from the captivity. 1Ch 8:33-40. Stock of Saul and Jonathan.


<hi type="bold">33. Ner begat Kish--</hi>The father of Ner, though not mentioned here, is stated (<reference osisRef="1Chr.9.35">1Ch 9:35</reference>) to have been Jehiel. Moreover, the father of Kish is said (<reference osisRef="1Sam.9.1">1Sa 9:1</reference>) to have been Abiel, the son of Zeror, whence it would seem that Abiel and Ner were names of the same person.

<hi type="bold">Abinadab--</hi>the same as Ishui (<reference osisRef="1Sam.14.49">1Sa 14:49</reference>).

<hi type="bold">Esh-baal--</hi>that is, Ish-bosheth.

33. Ner begat Kish-- The father of Ner, though not mentioned here, is stated (1Ch 9:35) to have been Jehiel. Moreover, the father of Kish is said (1Sa 9:1) to have been Abiel, the son of Zeror, whence it would seem that Abiel and Ner were names of the same person. Abinadab-- the same as Ishui (1Sa 14:49). Esh-baal-- that is, Ish-bosheth.


<hi type="bold">34. Merib-baal--</hi>that is, Mephibosheth.

34. Merib-baal-- that is, Mephibosheth.


<hi type="bold">36. Jehoadah--</hi>or, Jara (<reference osisRef="1Chr.9.42">1Ch 9:42</reference>).

36. Jehoadah-- or, Jara (1Ch 9:42).


<hi type="bold">40. mighty men of valour, archers--</hi>(see on <reference osisRef="Judg.20.16">Jud 20:16</reference>). Great strength as well as skill was requisite in ancient archery, as the bow, which was of steel, was bent by treading with the feet, and pulling the string with both hands. <chapter eID="1Chr.8"/>

40. mighty men of valour, archers-- (see on Jud 20:16). Great strength as well as skill was requisite in ancient archery, as the bow, which was of steel, was bent by treading with the feet, and pulling the string with both hands.


<title type="x-s2">CHAPTER 9</title>
 <reference osisRef="1Chr.9.1-1Chr.9.26">1Ch 9:1-26</reference>. Original Registers of Israel and Judah's Genealogies.

<hi type="bold">1. all Israel were reckoned by genealogies--</hi>From the beginning of the Hebrew nation, public records were kept, containing a registration of the name of every individual, as well as the tribe and family to which he belonged. "The book of the kings of Israel and Judah" does not refer to the two canonical books that are known in Scripture by that name, but to authenticated copies of those registers, placed under the official care of the sovereigns; and as a great number of the Israelites (<reference osisRef="1Chr.9.3">1Ch 9:3</reference>) took refuge in Judah during the invasion of Shalmaneser, they carried the public records along with them. The genealogies given in the preceding chapters were drawn from the public records in the archives both of Israel and Judah; and those given in this chapter relate to the period subsequent to the restoration; whence it appears (compare <reference osisRef="1Chr.3.17-1Chr.3.24">1Ch 3:17-24</reference>) that the genealogical registers were kept during the captivity in Babylon. These genealogical tables, then, are of the highest authority for truth and correctness, the earlier portion being extracted from the authenticated records of the nation; and as to those which belong to the time of the captivity, they were drawn up by a contemporary writer, who, besides enjoying the best sources of information, and being of the strictest integrity, was guided and preserved from all error by divine inspiration.

CHAPTER 9 1Ch 9:1-26. Original Registers of Israel and Judah's Genealogies. 1. all Israel were reckoned by genealogies-- From the beginning of the Hebrew nation, public records were kept, containing a registration of the name of every individual, as well as the tribe and family to which he belonged. "The book of the kings of Israel and Judah" does not refer to the two canonical books that are known in Scripture by that name, but to authenticated copies of those registers, placed under the official care of the sovereigns; and as a great number of the Israelites (1Ch 9:3) took refuge in Judah during the invasion of Shalmaneser, they carried the public records along with them. The genealogies given in the preceding chapters were drawn from the public records in the archives both of Israel and Judah; and those given in this chapter relate to the period subsequent to the restoration; whence it appears (compare 1Ch 3:17-24) that the genealogical registers were kept during the captivity in Babylon. These genealogical tables, then, are of the highest authority for truth and correctness, the earlier portion being extracted from the authenticated records of the nation; and as to those which belong to the time of the captivity, they were drawn up by a contemporary writer, who, besides enjoying the best sources of information, and being of the strictest integrity, was guided and preserved from all error by divine inspiration.


<hi type="bold">2. the first inhabitants that dwelt in their possessions--</hi>This chapter relates wholly to the first returned exiles. Almost all the names recur in Nehemiah (<reference osisRef="Neh.11.1-Neh.11.36">Ne 11:1-36</reference>), although there are differences which will be explained there. The same division of the people into four classes was continued after, as before the captivity; namely, the priests, Levites, natives, who now were called by the common name of Israelites, and the Nethinims (<reference osisRef="Josh.9.27">Jos 9:27</reference>; <reference osisRef="Ezra.2.43">Ezr 2:43</reference>; <reference osisRef="2Cor.8.20">8:20</reference>). When the historian speaks of "the first inhabitants that dwelt in their possessions," he implies that there were others who afterwards returned and settled in possessions not occupied by the first. Accordingly, we read of a great number returning successively under Ezra, Nehemiah, and at a later period. And some of those who returned to the ancient inheritance of their fathers, had lived before the time of the captivity (<reference osisRef="Ezra.3.12">Ezr 3:12</reference>; <reference osisRef="Hag.2.4">Hag 2:4</reference>, <reference osisRef="2Cor.2.10">10</reference>).

2. the first inhabitants that dwelt in their possessions-- This chapter relates wholly to the first returned exiles. Almost all the names recur in Nehemiah (Ne 11:1-36), although there are differences which will be explained there. The same division of the people into four classes was continued after, as before the captivity; namely, the priests, Levites, natives, who now were called by the common name of Israelites, and the Nethinims (Jos 9:27; Ezr 2:43; 8:20). When the historian speaks of "the first inhabitants that dwelt in their possessions," he implies that there were others who afterwards returned and settled in possessions not occupied by the first. Accordingly, we read of a great number returning successively under Ezra, Nehemiah, and at a later period. And some of those who returned to the ancient inheritance of their fathers, had lived before the time of the captivity (Ezr 3:12; Hag 2:4, 10).


<hi type="bold">18. the king's gate--</hi>The king had a gate from his palace into the temple (<reference osisRef="2Kgs.16.18">2Ki 16:18</reference>), which doubtless was kept constantly closed except for the monarch's use; and although there was no king in Israel on the return from the captivity, yet the old ceremonial was kept up, probably in the hope that the scepter would, ere long, be restored to the house of David. It is an honor by which Eastern kings are distinguished, to have a gate exclusively devoted to their own special use, and which is kept constantly closed, except when he goes out or returns (<reference osisRef="Ezek.44.2">Eze 44:2</reference>). There being no king then in Israel, this gate would be always shut. <chapter eID="1Chr.9"/>

18. the king's gate-- The king had a gate from his palace into the temple (2Ki 16:18), which doubtless was kept constantly closed except for the monarch's use; and although there was no king in Israel on the return from the captivity, yet the old ceremonial was kept up, probably in the hope that the scepter would, ere long, be restored to the house of David. It is an honor by which Eastern kings are distinguished, to have a gate exclusively devoted to their own special use, and which is kept constantly closed, except when he goes out or returns (Eze 44:2). There being no king then in Israel, this gate would be always shut.


<title type="x-s2">CHAPTER 10</title>
 <reference osisRef="1Chr.10.1-1Chr.10.7">1Ch 10:1-7</reference>. Saul's Overthrow and Death.

<hi type="bold">1. Now the Philistines fought against Israel--</hi>The details of this chapter have no relation to the preceding genealogies and seem to be inserted solely to introduce the narrative of David's elevation to the throne of the whole kingdom. The parallel between the books of Samuel and Chronicles commences with this chapter, which relates the issue of the fatal battle of Gilboa almost in the very same words as <reference osisRef="1Sam.31.1-1Sam.31.13">1Sa 31:1-13</reference>.

CHAPTER 10 1Ch 10:1-7. Saul's Overthrow and Death. 1. Now the Philistines fought against Israel-- The details of this chapter have no relation to the preceding genealogies and seem to be inserted solely to introduce the narrative of David's elevation to the throne of the whole kingdom. The parallel between the books of Samuel and Chronicles commences with this chapter, which relates the issue of the fatal battle of Gilboa almost in the very same words as 1Sa 31:1-13.


<hi type="bold">3. the battle went sore against Saul; and the archers hit him, and he was wounded--</hi>The Hebrew words may be thus rendered: "The archers found (attacked) him, and he feared the archers." He was not wounded, at least not dangerously, when he resolved on committing suicide. The deed was the effect of sudden terror and overwhelming depression of spirits [Calmet].

3. the battle went sore against Saul; and the archers hit him, and he was wounded-- The Hebrew words may be thus rendered: "The archers found (attacked) him, and he feared the archers." He was not wounded, at least not dangerously, when he resolved on committing suicide. The deed was the effect of sudden terror and overwhelming depression of spirits [Calmet].


<hi type="bold">4. his armour-bearer would not; for he was sore afraid--</hi>He was, of course, placed in the same perilous condition as Saul. But it is probable that the feelings that restrained him from complying with Saul's wish were a profound respect for royalty, mingled with apprehension of the shock which such a catastrophe would give to the national feelings and interests.

4. his armour-bearer would not; for he was sore afraid-- He was, of course, placed in the same perilous condition as Saul. But it is probable that the feelings that restrained him from complying with Saul's wish were a profound respect for royalty, mingled with apprehension of the shock which such a catastrophe would give to the national feelings and interests.


<hi type="bold">6. Saul died, and his three sons, and all his house--</hi>his sons and courtiers who were there engaged in the battle. But it appears that Ish-bosheth and Mephibosheth were kept at Gibeah on account of their youth.

 <reference osisRef="1Chr.10.8-1Chr.10.14">1Ch 10:8-14</reference>. The Philistines Triumph over Him.

6. Saul died, and his three sons, and all his house-- his sons and courtiers who were there engaged in the battle. But it appears that Ish-bosheth and Mephibosheth were kept at Gibeah on account of their youth. 1Ch 10:8-14. The Philistines Triumph over Him.


<hi type="bold">10. put his armour in the house of their gods--</hi>It was common among the heathen to vow to a national or favorite deity, that, in the event of a victory, the armor of the enemy's king, or of some eminent leader, should be dedicated to him as an offering of gratitude. Such trophies were usually suspended on the pillars of the temple.

<hi type="bold">fastened his head in the temple of Dagon--</hi>while the trunk or headless corpse was affixed to the wall of Beth-shan (<reference osisRef="1Sam.31.10">1Sa 31:10</reference>).

10. put his armour in the house of their gods-- It was common among the heathen to vow to a national or favorite deity, that, in the event of a victory, the armor of the enemy's king, or of some eminent leader, should be dedicated to him as an offering of gratitude. Such trophies were usually suspended on the pillars of the temple. fastened his head in the temple of Dagon-- while the trunk or headless corpse was affixed to the wall of Beth-shan (1Sa 31:10).


<hi type="bold">13. Saul died for his transgression which he committed against the Lord--</hi>in having spared the king of the Amalekites and taken the flocks of the people as spoils [1Sa 15:9], as well as in having consulted a pythoness [1Sa 28:7]. Both of these acts were great sins--the first as a violation of God's express and positive command [1Sa 15:3], and the second as contrary to a well-known statute of the kingdom (<reference osisRef="Lev.19.31">Le 19:31</reference>).

13. Saul died for his transgression which he committed against the Lord-- in having spared the king of the Amalekites and taken the flocks of the people as spoils [1Sa 15:9], as well as in having consulted a pythoness [1Sa 28:7]. Both of these acts were great sins--the first as a violation of God's express and positive command [1Sa 15:3], and the second as contrary to a well-known statute of the kingdom (Le 19:31).


<hi type="bold">14. And inquired not of the Lord--</hi>He had done so in form (<reference osisRef="1Sam.28.6">1Sa 28:6</reference>), but not in the spirit of a humble penitent, nor with the believing confidence of a sincere worshipper. His enquiry was, in fact, a mere mockery, and his total want of all right religious impressions was manifested by his rushing from God to a wretched impostor in the service of the devil [1Sa 28:7]. <chapter eID="1Chr.10"/>

14. And inquired not of the Lord-- He had done so in form (1Sa 28:6), but not in the spirit of a humble penitent, nor with the believing confidence of a sincere worshipper. His enquiry was, in fact, a mere mockery, and his total want of all right religious impressions was manifested by his rushing from God to a wretched impostor in the service of the devil [1Sa 28:7].


<title type="x-s2">CHAPTER 11</title>
 <reference osisRef="1Chr.11.1-1Chr.11.3">1Ch 11:1-3</reference>. David Made King.

<hi type="bold">1. Then all Israel gathered themselves to David unto Hebron--</hi>This event happened on the death of Ish-bosheth (see on <reference osisRef="2Sam.5.1">2Sa 5:1</reference>). The convention of the estates of the kingdom, the public and solemn homage of the representatives of the people, and the repeated anointing of the new king in their presence and by their direction, seem to have been necessary to the general acknowledgment of the sovereign on the part of the nation (compare <reference osisRef="1Sam.11.15">1Sa 11:15</reference>).

 <reference osisRef="1Chr.11.4-1Chr.11.9">1Ch 11:4-9</reference>. He Wins the Castle of Zion from the Jebusites by Joab's Valor.

CHAPTER 11 1Ch 11:1-3. David Made King. 1. Then all Israel gathered themselves to David unto Hebron-- This event happened on the death of Ish-bosheth (see on 2Sa 5:1). The convention of the estates of the kingdom, the public and solemn homage of the representatives of the people, and the repeated anointing of the new king in their presence and by their direction, seem to have been necessary to the general acknowledgment of the sovereign on the part of the nation (compare 1Sa 11:15). 1Ch 11:4-9. He Wins the Castle of Zion from the Jebusites by Joab's Valor.


<hi type="bold">4. David and all Israel went to ... Jebus--</hi>(See on <reference osisRef="2Sam.5.6">2Sa 5:6</reference>).

4. David and all Israel went to... Jebus-- (See on 2Sa 5:6).


<hi type="bold">8. Joab repaired the rest of the city--</hi>David built a new town to the north of the old one on Mount Zion; but Joab was charged with a commission to restore the part that had been occupied by the ancient Jebus, to repair the breaches made during the siege, to rebuild the houses which had been demolished or burned in the sacking of the town, and to preserve all that had escaped the violence of the soldiery. This work of reconstruction is not noticed elsewhere [Calmet].

 <reference osisRef="1Chr.11.10-1Chr.11.47">1Ch 11:10-47</reference>. A Catalogue of His Worthies.

8. Joab repaired the rest of the city-- David built a new town to the north of the old one on Mount Zion; but Joab was charged with a commission to restore the part that had been occupied by the ancient Jebus, to repair the breaches made during the siege, to rebuild the houses which had been demolished or burned in the sacking of the town, and to preserve all that had escaped the violence of the soldiery. This work of reconstruction is not noticed elsewhere [Calmet]. 1Ch 11:10-47. A Catalogue of His Worthies.


<hi type="bold">10. These ... are the chief of the mighty men--</hi>(See on <reference osisRef="2Sam.23.8">2Sa 23:8</reference>). They are here described as those who held strongly with him (Margin) to make him king, &c. In these words the sacred historian assigns a reason for introducing the list of their names, immediately after his account of the election of David as king, and the conquest of Jerusalem; namely, that they assisted in making David king. In the original form of the list, and the connection in which it occurs in Samuel, there is no reference to the choice of a king; and even in this passage it is only in the clause introduced into the superscription that such a reference occurs [Keil].

10. These... are the chief of the mighty men-- (See on 2Sa 23:8). They are here described as those who held strongly with him (Margin) to make him king, &c. In these words the sacred historian assigns a reason for introducing the list of their names, immediately after his account of the election of David as king, and the conquest of Jerusalem; namely, that they assisted in making David king. In the original form of the list, and the connection in which it occurs in Samuel, there is no reference to the choice of a king; and even in this passage it is only in the clause introduced into the superscription that such a reference occurs [Keil].


<hi type="bold">11-13. Jashobeam, an Hachmonite--</hi>or, "son of Hachmoni." He is called also son of Zabdiel (<reference osisRef="1Chr.27.2">1Ch 27:2</reference>), so that, strictly speaking, he was the grandson of Hachmoni (compare <reference osisRef="1Chr.27.32">1Ch 27:32</reference>).

<hi type="bold">lifted up his spear against three hundred slain by him at one time--</hi>The feat is said (<reference osisRef="2Sam.23.8">2Sa 23:8</reference>) to have been a slaughter of eight hundred in one day. Some endeavor to reconcile the statements in that passage and in this by supposing that he slew eight hundred on one occasion and three hundred on another; while others conjecture that he attacked a body of eight hundred, and, having slain three hundred of them, the rest fled [Lightfoot].

11-13. Jashobeam, an Hachmonite-- or, "son of Hachmoni." He is called also son of Zabdiel (1Ch 27:2), so that, strictly speaking, he was the grandson of Hachmoni (compare 1Ch 27:32). lifted up his spear against three hundred slain by him at one time-- The feat is said (2Sa 23:8) to have been a slaughter of eight hundred in one day. Some endeavor to reconcile the statements in that passage and in this by supposing that he slew eight hundred on one occasion and three hundred on another; while others conjecture that he attacked a body of eight hundred, and, having slain three hundred of them, the rest fled [Lightfoot].


<hi type="bold">15-19. David longed, and said, Oh that one would give me drink ... of the well of Beth-lehem--</hi>(See on <reference osisRef="2Sam.23.15">2Sa 23:15</reference>). This chivalrous act evinces the enthusiastic devotion of David's men, that they were ready to gratify his smallest wish at the risk of their lives. It is probable that, when uttering the wish, David had no recollection of the military posted at Beth-lehem. It is generally taken for granted that those who fought a way to the well of Beth-lehem were the three champions just mentioned [see on 1Ch 11:13]. But this is far from being clear. On the contrary, it would seem that three different heroes are referred to, for Abishai (<reference osisRef="1Chr.11.20">1Ch 11:20</reference>) was one of them. The camp of the Philistines was in the valley of Rephaim (<reference osisRef="1Chr.11.15">1Ch 11:15</reference>), which lay on the west of Jerusalem, but an outpost was stationed at Beth-lehem (<reference osisRef="1Chr.11.16">1Ch 11:16</reference>), and through this garrison they had to force a passage.

15-19. David longed, and said, Oh that one would give me drink... of the well of Beth-lehem-- (See on 2Sa 23:15). This chivalrous act evinces the enthusiastic devotion of David's men, that they were ready to gratify his smallest wish at the risk of their lives. It is probable that, when uttering the wish, David had no recollection of the military posted at Beth-lehem. It is generally taken for granted that those who fought a way to the well of Beth-lehem were the three champions just mentioned [see on 1Ch 11:13]. But this is far from being clear. On the contrary, it would seem that three different heroes are referred to, for Abishai (1Ch 11:20) was one of them. The camp of the Philistines was in the valley of Rephaim (1Ch 11:15), which lay on the west of Jerusalem, but an outpost was stationed at Beth-lehem (1Ch 11:16), and through this garrison they had to force a passage.


<hi type="bold">21. howbeit he attained not to the first three--</hi>(See on <reference osisRef="2Sam.23.19">2Sa 23:19</reference>).

21. howbeit he attained not to the first three-- (See on 2Sa 23:19).


<hi type="bold">22. Benaiah ... of Kabzeel--</hi>a town in the south of Judah (<reference osisRef="Josh.15.21">Jos 15:21</reference>; <reference osisRef="Neh.11.25">Ne 11:25</reference>). It is said that "he had done many acts," though three only are mentioned as specimens of his daring energy and fearless courage.

<hi type="bold">slew two lionlike men of Moab--</hi>literally, "lions of God," that is, great lions or champions. This gallant feat was probably achieved in David's hostile invasion of Moab (<reference osisRef="2Sam.8.2">2Sa 8:2</reference>).

<hi type="bold">also he went down and slew a lion in a pit in a snowy day--</hi>probably a cave into which Benaiah had taken refuge from the snowstorm, and in which he encountered a savage lion which had its lair there. In a spacious cave the achievement would be far greater than if the monster had been previously snared or cabined in a pit.

22. Benaiah... of Kabzeel-- a town in the south of Judah (Jos 15:21; Ne 11:25). It is said that "he had done many acts," though three only are mentioned as specimens of his daring energy and fearless courage. slew two lionlike men of Moab-- literally, "lions of God," that is, great lions or champions. This gallant feat was probably achieved in David's hostile invasion of Moab (2Sa 8:2). also he went down and slew a lion in a pit in a snowy day-- probably a cave into which Benaiah had taken refuge from the snowstorm, and in which he encountered a savage lion which had its lair there. In a spacious cave the achievement would be far greater than if the monster had been previously snared or cabined in a pit.


<hi type="bold">23. he went down--</hi>the ordinary phraseology for expressing an engagement in battle. The encounter of Benaiah with this gigantic Egyptian reminds us, in some respects, of David's combat with Goliath. At least, the height of this giant, which was about eight feet, and his armor, resembled his of Gath.

<hi type="bold">with a staff--</hi>that is, having no other weapon in his hand than his walking stick.

23. he went down-- the ordinary phraseology for expressing an engagement in battle. The encounter of Benaiah with this gigantic Egyptian reminds us, in some respects, of David's combat with Goliath. At least, the height of this giant, which was about eight feet, and his armor, resembled his of Gath. with a staff-- that is, having no other weapon in his hand than his walking stick.


<hi type="bold">25. David set him over his guard--</hi>the Cherethites and Pelethites that composed the small bodyguard in immediate attendance on the king.

25. David set him over his guard-- the Cherethites and Pelethites that composed the small bodyguard in immediate attendance on the king.


<hi type="bold">26. Also the valiant men of the armies--</hi>This was the third degree of military rank, and Asahel was their chief; the names of few of those mentioned are historically known.

26. Also the valiant men of the armies-- This was the third degree of military rank, and Asahel was their chief; the names of few of those mentioned are historically known.


<hi type="bold">27. Shammoth--</hi>Between this name and Hebez, that of Elikah has evidently fallen out, as we may see (<reference osisRef="2Sam.23.25">2Sa 23:25</reference>, <reference osisRef="2Sam.23.26">26</reference>) [Bertheau].

27. Shammoth-- Between this name and Hebez, that of Elikah has evidently fallen out, as we may see (2Sa 23:25, 26) [Bertheau].


<hi type="bold">30. Maharai--</hi>chief of the detachment of the guards who attended on the king in the tenth month, January (<reference osisRef="1Chr.27.13">1Ch 27:13</reference>; <reference osisRef="2Sam.23.28">2Sa 23:28</reference>).

30. Maharai-- chief of the detachment of the guards who attended on the king in the tenth month, January (1Ch 27:13; 2Sa 23:28).


<hi type="bold">39. Naharai--</hi>armorbearer to Joab (<reference osisRef="2Sam.23.37">2Sa 23:37</reference>). The non-occurrence of Joab's name in any of the three catalogues is most probably to be accounted for by the circumstance that his office as commander-in-chief raised him to a position superior to all these orders of military knighthood.

39. Naharai-- armorbearer to Joab (2Sa 23:37). The non-occurrence of Joab's name in any of the three catalogues is most probably to be accounted for by the circumstance that his office as commander-in-chief raised him to a position superior to all these orders of military knighthood.


<hi type="bold">41. Uriah the Hittite--</hi>The enrolment of this name in such a list, attesting, as it does, his distinguished merits as a brave and devoted officer, aggravates the criminality of David's outrage on his life and honor. The number of the names at <reference osisRef="1Chr.11.26-1Chr.11.41">1Ch 11:26-41</reference> (exclusive of Asahel and Uriah, who were dead) is thirty, and at <reference osisRef="1Chr.11.41-1Chr.11.47">1Ch 11:41-47</reference> is sixteen--making together forty-eight (see on <reference osisRef="1Chr.27.1-1Chr.27.34">1Ch 27:1-34</reference>). Of those mentioned (<reference osisRef="1Chr.11.26-1Chr.11.41">1Ch 11:26-41</reference>), the greater part belonged to the tribes of Judah and Benjamin; the sixteen names (<reference osisRef="1Chr.11.41-1Chr.11.47">1Ch 11:41-47</reference>) are all associated with places unknown, or with cities and districts on the east of the Jordan. The northern tribes do not appear to have furnished any leaders [Bertheau]. <chapter eID="1Chr.11"/>

41. Uriah the Hittite-- The enrolment of this name in such a list, attesting, as it does, his distinguished merits as a brave and devoted officer, aggravates the criminality of David's outrage on his life and honor. The number of the names at 1Ch 11:26-41 (exclusive of Asahel and Uriah, who were dead) is thirty, and at 1Ch 11:41-47 is sixteen--making together forty-eight (see on 1Ch 27:1-34). Of those mentioned (1Ch 11:26-41), the greater part belonged to the tribes of Judah and Benjamin; the sixteen names (1Ch 11:41-47) are all associated with places unknown, or with cities and districts on the east of the Jordan. The northern tribes do not appear to have furnished any leaders [Bertheau].


<title type="x-s2">CHAPTER 12</title>
 <reference osisRef="1Chr.12.1-1Chr.12.22">1Ch 12:1-22</reference>. The Companies That Came to David at Ziklag.

<hi type="bold">1-7. Now these are they that came to David to Ziklag--</hi>There are three lists given in this chapter, arranged, apparently, according to the order of time when the parties joined the standard of David.

<hi type="bold">while he yet kept himself close because of Saul--</hi>that is, when the king's jealousy had driven him into exile from the court and the country.

<hi type="bold">Ziklag--</hi>(See on <reference osisRef="1Sam.27.6">1Sa 27:6</reference>). It was during his retirement in that Philistine town that he was joined in rapid succession by the heroes who afterwards contributed so much to the glory of his reign.

CHAPTER 12 1Ch 12:1-22. The Companies That Came to David at Ziklag. 1-7. Now these are they that came to David to Ziklag-- There are three lists given in this chapter, arranged, apparently, according to the order of time when the parties joined the standard of David. while he yet kept himself close because of Saul-- that is, when the king's jealousy had driven him into exile from the court and the country. Ziklag-- (See on 1Sa 27:6). It was during his retirement in that Philistine town that he was joined in rapid succession by the heroes who afterwards contributed so much to the glory of his reign.


<hi type="bold">8-13. of the Gadites there separated themselves unto David--</hi>that is, from the service of Saul and from the rest of the Gadites who remained steadfast adherents of his cause.

<hi type="bold">into the hold--</hi>or fortress, that is, of Ziklag, which was in the wilderness of Judah.

<hi type="bold">whose faces were like the faces of lions, &c.--</hi>A fierce, lion-like countenance (<reference osisRef="2Sam.1.23">2Sa 1:23</reference>), and great agility in pursuit (<reference osisRef="2Sam.2.18">2Sa 2:18</reference>), were qualities of the highest estimation in ancient warfare.

8-13. of the Gadites there separated themselves unto David-- that is, from the service of Saul and from the rest of the Gadites who remained steadfast adherents of his cause. into the hold-- or fortress, that is, of Ziklag, which was in the wilderness of Judah. whose faces were like the faces of lions, &c.-- A fierce, lion-like countenance (2Sa 1:23), and great agility in pursuit (2Sa 2:18), were qualities of the highest estimation in ancient warfare.


<hi type="bold">14. one of the least was over an hundred, and the greatest over a thousand--</hi>David, while at Ziklag, had not so large an amount of forces as to give to each of these the command of so many men. Another meaning, therefore, must obviously be sought, and excluding was, which is a supplement by our translators, the import of the passage is, that one of the least could discomfit a hundred, and the greatest was worth a thousand ordinary men; a strong hyperbole to express their uncommon valor.

14. one of the least was over an hundred, and the greatest over a thousand-- David, while at Ziklag, had not so large an amount of forces as to give to each of these the command of so many men. Another meaning, therefore, must obviously be sought, and excluding was, which is a supplement by our translators, the import of the passage is, that one of the least could discomfit a hundred, and the greatest was worth a thousand ordinary men; a strong hyperbole to express their uncommon valor.


<hi type="bold">15. These are they that went over Jordan in the first month--</hi>that is, in spring, when the swollen river generally fills up the banks of its channel (see on <reference osisRef="Josh.3.14">Jos 3:14</reference>; <reference osisRef="Josh.4.19">Jos 4:19</reference>; <reference osisRef="Josh.5.10">Jos 5:10</reference>).

<hi type="bold">they put to flight all them of the valleys--</hi>This was probably done at the time of their separating themselves and their purpose being discovered, they had to cut their passage through the opposing adherents of Saul, both on the eastern and western banks. The impossibility of taking the fords at such a time, and the violent rapidity of the current, make this crossing of the Jordan--in whatever way these Gadites accomplished it--a remarkable feat.

15. These are they that went over Jordan in the first month-- that is, in spring, when the swollen river generally fills up the banks of its channel (see on Jos 3:14; Jos 4:19; Jos 5:10). they put to flight all them of the valleys-- This was probably done at the time of their separating themselves and their purpose being discovered, they had to cut their passage through the opposing adherents of Saul, both on the eastern and western banks. The impossibility of taking the fords at such a time, and the violent rapidity of the current, make this crossing of the Jordan--in whatever way these Gadites accomplished it--a remarkable feat.


<hi type="bold">16. the children of Benjamin and Judah--</hi>It is probable that the Benjamites invited the Judahites to accompany them, in order to prevent David being suspicious of them. Their anticipations, as the result showed, were well founded. He did suspect them, but the doubts of David as to their object in repairing to him, were promptly dispelled by Amasai or Amasa, who, by the secret impulse of the Spirit, assured him of their strong attachment and their zealous service from a unanimous conviction that his cause was owned and blessed of God (<reference osisRef="1Sam.18.12-1Sam.18.14">1Sa 18:12-14</reference>).

16. the children of Benjamin and Judah-- It is probable that the Benjamites invited the Judahites to accompany them, in order to prevent David being suspicious of them. Their anticipations, as the result showed, were well founded. He did suspect them, but the doubts of David as to their object in repairing to him, were promptly dispelled by Amasai or Amasa, who, by the secret impulse of the Spirit, assured him of their strong attachment and their zealous service from a unanimous conviction that his cause was owned and blessed of God (1Sa 18:12-14).


<hi type="bold">19-22. there fell some of Manasseh--</hi>The period of their accession is fixed as the time when David came with the Philistines against Saul to battle.

<hi type="bold">but they helped them not--</hi>(See on <reference osisRef="1Sam.29.4">1Sa 29:4</reference>).

19-22. there fell some of Manasseh-- The period of their accession is fixed as the time when David came with the Philistines against Saul to battle. but they helped them not-- (See on 1Sa 29:4).


<hi type="bold">23. these are the numbers of the bands ... that came to David to Hebron--</hi>after the death of Ish-bosheth (see on <reference osisRef="2Sam.5.1">2Sa 5:1</reference>).

<hi type="bold">to turn the kingdom of Saul to him, according to the word of the Lord--</hi>(<reference osisRef="1Chr.10.14">1Ch 10:14</reference>; <reference osisRef="1Chr.11.3">11:3</reference>, <reference osisRef="1Chr.11.10">10</reference>). The account commences with the southern tribes, Levi being associated with Judah and Simeon, as the great majority of the leading men in this tribe resided in Judah; and, after recounting the representatives of the northern tribes, it concludes with those on the east of Jordan.

23. these are the numbers of the bands... that came to David to Hebron-- after the death of Ish-bosheth (see on 2Sa 5:1). to turn the kingdom of Saul to him, according to the word of the Lord-- (1Ch 10:14; 11:3, 10). The account commences with the southern tribes, Levi being associated with Judah and Simeon, as the great majority of the leading men in this tribe resided in Judah; and, after recounting the representatives of the northern tribes, it concludes with those on the east of Jordan.


<hi type="bold">27. Jehoiada, the leader of the Aaronites--</hi>not the high priest, for that was Abiathar (<reference osisRef="1Sam.23.9">1Sa 23:9</reference>), but the leader of the Aaronite warriors, supposed to be the father of Benaiah (<reference osisRef="1Chr.11.22">1Ch 11:22</reference>).

27. Jehoiada, the leader of the Aaronites-- not the high priest, for that was Abiathar (1Sa 23:9), but the leader of the Aaronite warriors, supposed to be the father of Benaiah (1Ch 11:22).


<hi type="bold">29. Benjamin ... three thousand--</hi>This small number shows the unpopularity of the movement in this tribe; and, indeed, it is expressly stated that the mass of the population had, even after Ish-bosheth's death, anxiously endeavored to secure the crown in the family of Saul.

29. Benjamin... three thousand-- This small number shows the unpopularity of the movement in this tribe; and, indeed, it is expressly stated that the mass of the population had, even after Ish-bosheth's death, anxiously endeavored to secure the crown in the family of Saul.


<hi type="bold">32. children of Issachar, ... that had understanding of the times, &c.--</hi>Jewish writers say that the people of this tribe were eminent for their acquirements in astronomical and physical science; and the object of the remark was probably to show that the intelligent and learned classes were united with the military, and had declared for David.

32. children of Issachar,... that had understanding of the times, &c.-- Jewish writers say that the people of this tribe were eminent for their acquirements in astronomical and physical science; and the object of the remark was probably to show that the intelligent and learned classes were united with the military, and had declared for David.


<hi type="bold">33. Zebulun ... could keep rank--</hi>that is, were more disciplined soldiers than the rest.

<hi type="bold">not of double heart--</hi>Though their numbers were large, all were in a high degree well affected to David.

33. Zebulun... could keep rank-- that is, were more disciplined soldiers than the rest. not of double heart-- Though their numbers were large, all were in a high degree well affected to David.


<hi type="bold">38. all the rest also of Israel were of one heart to make David king--</hi>that is, entertained a unanimous desire for his elevation.

38. all the rest also of Israel were of one heart to make David king-- that is, entertained a unanimous desire for his elevation.


<hi type="bold">39-40. there they were with David three days, eating and drinking--</hi>According to the statements made in the preceding verses, the number of armed warriors assembled in Hebron on this occasion amounted to three hundred thousand. Supplies of provisions were abundantly furnished, not only by the people of the neighborhood, but from distant parts of the country, for all wished the festivities to be on a scale of liberality and magnificence suitable to the auspicious occasion. <chapter eID="1Chr.12"/>

39-40. there they were with David three days, eating and drinking-- According to the statements made in the preceding verses, the number of armed warriors assembled in Hebron on this occasion amounted to three hundred thousand. Supplies of provisions were abundantly furnished, not only by the people of the neighborhood, but from distant parts of the country, for all wished the festivities to be on a scale of liberality and magnificence suitable to the auspicious occasion.


<title type="x-s2">CHAPTER 13</title>
 <reference osisRef="1Chr.13.1-1Chr.13.8">1Ch 13:1-8</reference>. David Fetches the Ark from Kirjath-jearim.

<hi type="bold">1-3. David consulted ... And let us bring again the ark of our God--</hi>Gratitude for the high and splendid dignity to which he had been elevated would naturally, at this period, impart a fresh animation and impulse to the habitually fervent piety of David; but, at the same time, he was animated by other motives. He fully understood his position as ruler under the theocracy, and, entering on his duties, he was resolved to fulfil his mission as a constitutional king of Israel. Accordingly, his first act as a sovereign related to the interests of religion. The ark being then the grand instrument and ornament of it, he takes the opportunity of the official representatives of the nation being with him, to consult them about the propriety of establishing it in a more public and accessible locality. The assembly at which he spoke of this consisted of the Sheloshim, princes of thousands (<reference osisRef="2Sam.6.1">2Sa 6:1</reference>). During the reign of the late king, the ark had been left in culpable neglect. Consequently the people had, to a great extent, been careless about the ordinances of divine worship, or had contented themselves with offering sacrifices at Gibeon, without any thought of the ark, though it was the chief and most vital part of the tabernacle. The duty and advantages of this religious movement suggested by the king were apparent, and the proposal met with universal approval.

CHAPTER 13 1Ch 13:1-8. David Fetches the Ark from Kirjath-jearim. 1-3. David consulted... And let us bring again the ark of our God-- Gratitude for the high and splendid dignity to which he had been elevated would naturally, at this period, impart a fresh animation and impulse to the habitually fervent piety of David; but, at the same time, he was animated by other motives. He fully understood his position as ruler under the theocracy, and, entering on his duties, he was resolved to fulfil his mission as a constitutional king of Israel. Accordingly, his first act as a sovereign related to the interests of religion. The ark being then the grand instrument and ornament of it, he takes the opportunity of the official representatives of the nation being with him, to consult them about the propriety of establishing it in a more public and accessible locality. The assembly at which he spoke of this consisted of the Sheloshim, princes of thousands (2Sa 6:1). During the reign of the late king, the ark had been left in culpable neglect. Consequently the people had, to a great extent, been careless about the ordinances of divine worship, or had contented themselves with offering sacrifices at Gibeon, without any thought of the ark, though it was the chief and most vital part of the tabernacle. The duty and advantages of this religious movement suggested by the king were apparent, and the proposal met with universal approval.


<hi type="bold">5. from Shihor of Egypt--</hi>(<reference osisRef="Josh.15.4">Jos 15:4</reference>, <reference osisRef="Josh.15.47">47</reference>; <reference osisRef="Num.34.5">Nu 34:5</reference>; <reference osisRef="1Kgs.8.65">1Ki 8:65</reference>; <reference osisRef="2Kgs.24.7">2Ki 24:7</reference>; <reference osisRef="2Chr.7.8">2Ch 7:8</reference>); a small brook flowing into the Mediterranean, near the modern El-arish, which forms the southern boundary of Palestine.

<hi type="bold">unto the entering of Hemath--</hi>the defile between the mountain ranges of Syria and the extreme limit of Palestine on the north.

5. from Shihor of Egypt-- (Jos 15:4, 47; Nu 34:5; 1Ki 8:65; 2Ki 24:7; 2Ch 7:8); a small brook flowing into the Mediterranean, near the modern El-arish, which forms the southern boundary of Palestine. unto the entering of Hemath-- the defile between the mountain ranges of Syria and the extreme limit of Palestine on the north.


<hi type="bold">6-14. David went up, and all Israel, to Baalah--</hi>(See on <reference osisRef="2Sam.6.1-2Sam.6.11">2Sa 6:1-11</reference>).

<hi type="bold">whose name is called on it--</hi>rather, "who is worshipped there" (<reference osisRef="2Sam.6.2">2Sa 6:2</reference>). <chapter eID="1Chr.13"/>

6-14. David went up, and all Israel, to Baalah-- (See on 2Sa 6:1-11). whose name is called on it-- rather, "who is worshipped there" (2Sa 6:2).


<title type="x-s2">CHAPTER 14</title>
 <reference osisRef="1Chr.14.1">1Ch 14:1</reference>, 2. Hiram's Kindness to David; David's Felicity.

<hi type="bold">1. Now Hiram king of Tyre--</hi>[See on 2Sa 5:11]. The alliance with this neighboring king, and the important advantages derived from it, were among the most fortunate circumstances in David's reign. The providence of God appeared concurrent with His promise in smoothing the early course of his reign. Having conquered the Jebusites and made Zion the royal residence, he had now, along with internal prosperity, established an advantageous treaty with a neighboring prince; and hence, in immediate connection with the mention of this friendly league, it is said, "David perceived that the Lord had confirmed him king over Israel."

CHAPTER 14 1Ch 14:1, 2. Hiram's Kindness to David; David's Felicity. 1. Now Hiram king of Tyre-- [See on 2Sa 5:11]. The alliance with this neighboring king, and the important advantages derived from it, were among the most fortunate circumstances in David's reign. The providence of God appeared concurrent with His promise in smoothing the early course of his reign. Having conquered the Jebusites and made Zion the royal residence, he had now, along with internal prosperity, established an advantageous treaty with a neighboring prince; and hence, in immediate connection with the mention of this friendly league, it is said, "David perceived that the Lord had confirmed him king over Israel."


<hi type="bold">2. his kingdom was lifted up on high, because of his people Israel--</hi>This is an important truth, that sovereigns are invested with royal honor and authority, not for their own sakes so much as for that of their people. But while it is true of all kings, it was especially applicable to the monarchs of Israel, and even David was made to know that all his glory and greatness were given only to fit him, as the minister of God, to execute the divine purposes towards the chosen people.

 <reference osisRef="1Chr.14.3-1Chr.14.7">1Ch 14:3-7</reference>. His Wives.

2. his kingdom was lifted up on high, because of his people Israel-- This is an important truth, that sovereigns are invested with royal honor and authority, not for their own sakes so much as for that of their people. But while it is true of all kings, it was especially applicable to the monarchs of Israel, and even David was made to know that all his glory and greatness were given only to fit him, as the minister of God, to execute the divine purposes towards the chosen people. 1Ch 14:3-7. His Wives.


<hi type="bold">3. David took more wives at Jerusalem--</hi>(See on <reference osisRef="2Sam.3.5">2Sa 3:5</reference>). His concubines are mentioned (<reference osisRef="1Chr.3.9">1Ch 3:9</reference>), where also is given a list of his children (<reference osisRef="1Chr.14.5-1Chr.14.8">1Ch 14:5-8</reference>), and those born in Jerusalem (<reference osisRef="2Sam.5.14-2Sam.5.16">2Sa 5:14-16</reference>). In that, however, the names of Eliphalet and Nogah do not occur, and Beeliada appears to be the same as Eliada.

 <reference osisRef="1Chr.14.8-1Chr.14.17">1Ch 14:8-17</reference>. His Victories over the Philistines.

3. David took more wives at Jerusalem-- (See on 2Sa 3:5). His concubines are mentioned (1Ch 3:9), where also is given a list of his children (1Ch 14:5-8), and those born in Jerusalem (2Sa 5:14-16). In that, however, the names of Eliphalet and Nogah do not occur, and Beeliada appears to be the same as Eliada. 1Ch 14:8-17. His Victories over the Philistines.


<hi type="bold">8. all the Philistines went up to seek David--</hi>in the hope of accomplishing his ruin (for so the phrase is used, <reference osisRef="1Sam.23.15">1Sa 23:15</reference>; <reference osisRef="1Sam.24.2">24:2</reference>, <reference osisRef="1Sam.24.3">3</reference>) before his throne was consolidated. Their hostility arose, both from a belief that his patriotism would lead him, ere long, to wipe out the national dishonor at Gilboa, and by fear, that in any invasion of their country, his thorough knowledge of their weak points would give him superior advantages. They resolved, therefore, to surprise and crush him before he was fairly seated on his throne.

8. all the Philistines went up to seek David-- in the hope of accomplishing his ruin (for so the phrase is used, 1Sa 23:15; 24:2, 3) before his throne was consolidated. Their hostility arose, both from a belief that his patriotism would lead him, ere long, to wipe out the national dishonor at Gilboa, and by fear, that in any invasion of their country, his thorough knowledge of their weak points would give him superior advantages. They resolved, therefore, to surprise and crush him before he was fairly seated on his throne.


<hi type="bold">11. they came up to Baal-perazim; and David smote them there--</hi>In an engagement fought at Mount Perazim (<reference osisRef="Isa.28.21">Is 28:21</reference>), in the valley of Rephaim, a few miles west of Jerusalem, the Philistines were defeated and put to flight.

11. they came up to Baal-perazim; and David smote them there-- In an engagement fought at Mount Perazim (Is 28:21), in the valley of Rephaim, a few miles west of Jerusalem, the Philistines were defeated and put to flight.


<hi type="bold">12. when they had left their gods--</hi>(See on <reference osisRef="2Sam.5.21">2Sa 5:21</reference>).

12. when they had left their gods-- (See on 2Sa 5:21).


<hi type="bold">13. the Philistines yet again spread themselves--</hi>They renewed the campaign the next season, taking the same route. David, according to divine directions, did not confront them.

13. the Philistines yet again spread themselves-- They renewed the campaign the next season, taking the same route. David, according to divine directions, did not confront them.


<hi type="bold">14. Go not up after them--</hi>The text in <reference osisRef="2Sam.5.23">2Sa 5:23</reference>, more correctly has, "Go not up."

<hi type="bold">turn away from them--</hi>that is, by stealing round a baca-grove, come upon their rear.

14. Go not up after them-- The text in 2Sa 5:23, more correctly has, "Go not up." turn away from them-- that is, by stealing round a baca-grove, come upon their rear.


<hi type="bold">15. for God is gone forth before thee--</hi>"a sound of going in the tops of the mulberry trees," that is, the rustling of the leaves by a strong breeze suddenly rising, was the sign by which David was divinely apprised of the precise moment for the attack. The impetuosity of his onset was like the gush of a pent-up torrent, which sweeps away all in its course; and in allusion to this incident the place got its name.

15. for God is gone forth before thee-- "a sound of going in the tops of the mulberry trees," that is, the rustling of the leaves by a strong breeze suddenly rising, was the sign by which David was divinely apprised of the precise moment for the attack. The impetuosity of his onset was like the gush of a pent-up torrent, which sweeps away all in its course; and in allusion to this incident the place got its name.


<hi type="bold">16. from Gibeon ... to Gazer--</hi>Geba or Gibea (<reference osisRef="2Sam.5.25">2Sa 5:25</reference>), now Yefa, in the province of Judah. The line from this to Gazer was intersected by the roads which led from Judah to the cities of the Philistines. To recover possession of it, therefore, as was effected by this decisive battle, was equivalent to setting free the whole mountain region of Judah as far as their most westerly slope [Bertheau]. <chapter eID="1Chr.14"/>

16. from Gibeon... to Gazer-- Geba or Gibea (2Sa 5:25), now Yefa, in the province of Judah. The line from this to Gazer was intersected by the roads which led from Judah to the cities of the Philistines. To recover possession of it, therefore, as was effected by this decisive battle, was equivalent to setting free the whole mountain region of Judah as far as their most westerly slope [Bertheau].


<title type="x-s2">CHAPTER 15</title>
 <reference osisRef="1Chr.15.1-1Chr.15.24">1Ch 15:1-24</reference>. David Brings the Ark from Obededom.

<hi type="bold">1. David made him houses in the city of David--</hi>Through the liberality of his Tyrian ally (<reference osisRef="1Chr.14.1">1Ch 14:1</reference>), David was enabled to erect not only a palace for himself, but to furnish suitable accommodation for his numerous family. Where polygamy prevails, each wife has a separate house or suite of apartments for herself and children.

<hi type="bold">prepared a place for the ark of God, and pitched for it a tent--</hi>that is, made an entirely new one upon the model of the former. The old tabernacle, which Moses had constructed in the wilderness and which had hitherto served the purpose of a sacred covering, was to be left at Gibeon, either because of the unwillingness of the inhabitants to part with such a venerable relic, or because there was no use for it in Jerusalem, where a more solid and sumptuous edifice was contemplated. If it appear surprising that David "made him houses" before he prepared this new tabernacle, it should be remembered that he had received no divine intimation respecting such a work.

CHAPTER 15 1Ch 15:1-24. David Brings the Ark from Obededom. 1. David made him houses in the city of David-- Through the liberality of his Tyrian ally (1Ch 14:1), David was enabled to erect not only a palace for himself, but to furnish suitable accommodation for his numerous family. Where polygamy prevails, each wife has a separate house or suite of apartments for herself and children. prepared a place for the ark of God, and pitched for it a tent-- that is, made an entirely new one upon the model of the former. The old tabernacle, which Moses had constructed in the wilderness and which had hitherto served the purpose of a sacred covering, was to be left at Gibeon, either because of the unwillingness of the inhabitants to part with such a venerable relic, or because there was no use for it in Jerusalem, where a more solid and sumptuous edifice was contemplated. If it appear surprising that David "made him houses" before he prepared this new tabernacle, it should be remembered that he had received no divine intimation respecting such a work.


<hi type="bold">2. Then David said, None ought to carry the ark of God but the Levites--</hi>After the lapse of three months (<reference osisRef="1Chr.13.14">1Ch 13:14</reference>) the purpose of transporting the ark to Jerusalem was resumed. Time and reflection had led to a discovery of the cause of the painful catastrophe that marred the first attempt. In preparing for the solemn procession that was now to usher the sacred symbol into its resting-place, David took special care that the carriage should be regulated in strict conformity to the law (<reference osisRef="Num.4.5">Nu 4:5</reference>, <reference osisRef="Num.4.15">15</reference>; <reference osisRef="Num.7.9">7:9</reference>; <reference osisRef="Num.10.17">10:17</reference>).

2. Then David said, None ought to carry the ark of God but the Levites-- After the lapse of three months (1Ch 13:14) the purpose of transporting the ark to Jerusalem was resumed. Time and reflection had led to a discovery of the cause of the painful catastrophe that marred the first attempt. In preparing for the solemn procession that was now to usher the sacred symbol into its resting-place, David took special care that the carriage should be regulated in strict conformity to the law (Nu 4:5, 15; 7:9; 10:17).


<hi type="bold">3. David gathered all Israel together--</hi>Some are of opinion that this was done on one of the three great festivals, but at whatever time the ceremonial took place, it was of great importance to summon a general convocation of the people, many of whom, from the long-continued disorders of the kingdom, might have had little or no opportunity of knowing anything of the ark, which had been allowed to remain so long in obscurity and neglect.

3. David gathered all Israel together-- Some are of opinion that this was done on one of the three great festivals, but at whatever time the ceremonial took place, it was of great importance to summon a general convocation of the people, many of whom, from the long-continued disorders of the kingdom, might have had little or no opportunity of knowing anything of the ark, which had been allowed to remain so long in obscurity and neglect.


<hi type="bold">4. David assembled the children of Aaron, and the Levites--</hi>The children of Aaron were the two priests (<reference osisRef="1Chr.15.11">1Ch 15:11</reference>), Zadok and Abiathar, heads of the two priestly houses of Eleazar and Ithamar, and colleagues in the high priesthood (<reference osisRef="2Sam.20.25">2Sa 20:25</reference>). The Levites were the chiefs of their father's house (<reference osisRef="1Chr.15.12">1Ch 15:12</reference>); four belonging to the Kohathite branch, on whose shoulders the ark was to be borne; namely, Uriel, Shemaiah--descended from Elizaphan or Elzaphan--(<reference osisRef="Exod.6.22">Ex 6:22</reference>), Hebron (<reference osisRef="Exod.6.18">Ex 6:18</reference>; <reference osisRef="1Chr.6.2">1Ch 6:2</reference>), and Amminadab from Uzziel (<reference osisRef="Exod.6.22">Ex 6:22</reference>).

4. David assembled the children of Aaron, and the Levites-- The children of Aaron were the two priests (1Ch 15:11), Zadok and Abiathar, heads of the two priestly houses of Eleazar and Ithamar, and colleagues in the high priesthood (2Sa 20:25). The Levites were the chiefs of their father's house (1Ch 15:12); four belonging to the Kohathite branch, on whose shoulders the ark was to be borne; namely, Uriel, Shemaiah--descended from Elizaphan or Elzaphan--(Ex 6:22), Hebron (Ex 6:18; 1Ch 6:2), and Amminadab from Uzziel (Ex 6:22).


<hi type="bold">12. sanctify yourselves--</hi>This special sanctification, which was required on all grave and important occasions, consisted in observing the strictest abstinence, as well as cleanliness, both in person and dress (see on <reference osisRef="Gen.35.2">Ge 35:2</reference>; <reference osisRef="Exod.19.10">Ex 19:10</reference>, <reference osisRef="Exod.19.15">15</reference>); and in the neglect of these rules no step could have been taken (<reference osisRef="2Chr.30.3">2Ch 30:3</reference>).

12. sanctify yourselves-- This special sanctification, which was required on all grave and important occasions, consisted in observing the strictest abstinence, as well as cleanliness, both in person and dress (see on Ge 35:2; Ex 19:10, 15); and in the neglect of these rules no step could have been taken (2Ch 30:3).


<hi type="bold">16-24. David spake to the chief of the Levites to appoint ... the singers with instruments--</hi>These eminent Levites were instructed to train the musicians and singers who were under them, for the solemn procession. The performers were ranged in three choirs or bands, and the names of the principal leaders are given (<reference osisRef="1Chr.15.17">1Ch 15:17</reference>, 18, 21), with the instruments respectively used by each. "Ben" (<reference osisRef="1Chr.15.18">1Ch 15:18</reference>) is omitted (<reference osisRef="1Chr.15.20">1Ch 15:20</reference>). Either it was used merely as a common noun, to intimate that Zechariah was the son of Jaaziel or Aziel, or Ben is the same as Azaziah [1Ch 15:21].

16-24. David spake to the chief of the Levites to appoint... the singers with instruments-- These eminent Levites were instructed to train the musicians and singers who were under them, for the solemn procession. The performers were ranged in three choirs or bands, and the names of the principal leaders are given (1Ch 15:17, 18, 21), with the instruments respectively used by each. "Ben" (1Ch 15:18) is omitted (1Ch 15:20). Either it was used merely as a common noun, to intimate that Zechariah was the son of Jaaziel or Aziel, or Ben is the same as Azaziah [1Ch 15:21].


<hi type="bold">25. So David, and the elders ... and captains ... went--</hi>The pious design of David in ordering all his principal ministers and officers to take part in this solemn work and imparting so much pomp and imposing ceremony to the procession, was evidently to inspire the popular mind with a profound veneration for the ark and to give the young especially salutary impressions of religion, which would be renewed by the remembrance that they had been witnesses of the august solemnity in which the king and the highest aristocracy of the land participated, vying with all other classes to do honor to the God of Israel.

25. So David, and the elders... and captains... went-- The pious design of David in ordering all his principal ministers and officers to take part in this solemn work and imparting so much pomp and imposing ceremony to the procession, was evidently to inspire the popular mind with a profound veneration for the ark and to give the young especially salutary impressions of religion, which would be renewed by the remembrance that they had been witnesses of the august solemnity in which the king and the highest aristocracy of the land participated, vying with all other classes to do honor to the God of Israel.


<hi type="bold">26. it came to pass, &c.--</hi>(See on <reference osisRef="2Sam.6.13-2Sam.6.23">2Sa 6:13-23</reference>).

<hi type="bold">they offered seven bullocks and seven rams--</hi>The Levites seem to have entered on this duty with fear and trembling; and finding that they might advance without any such indications of divine wrath as Uzza had experienced (<reference osisRef="1Chr.13.10">1Ch 13:10</reference>), they offered an ox and a fatted sheep immediately after starting (<reference osisRef="2Sam.6.13">2Sa 6:13</reference>), and seven bullocks and seven rams--a perfect sacrifice, at the close of the procession (<reference osisRef="1Chr.16.1">1Ch 16:1</reference>). It is probable that preparations had been made for the offering of similar sacrifices at regular intervals along the way.

26. it came to pass, &c.-- (See on 2Sa 6:13-23). they offered seven bullocks and seven rams-- The Levites seem to have entered on this duty with fear and trembling; and finding that they might advance without any such indications of divine wrath as Uzza had experienced (1Ch 13:10), they offered an ox and a fatted sheep immediately after starting (2Sa 6:13), and seven bullocks and seven rams--a perfect sacrifice, at the close of the procession (1Ch 16:1). It is probable that preparations had been made for the offering of similar sacrifices at regular intervals along the way.


<hi type="bold">27. a robe of fine linen--</hi>Hebrew, Butz--is rather supposed in the later books to denote cotton.

<hi type="bold">an ephod--</hi>a shoulder-garment, a cincture or cape over his dress. It was worn by the priests, but was not so peculiar to them as to be forbidden others (<reference osisRef="1Sam.2.18">1Sa 2:18</reference>; 22:18).

27. a robe of fine linen-- Hebrew, Butz--is rather supposed in the later books to denote cotton. an ephod-- a shoulder-garment, a cincture or cape over his dress. It was worn by the priests, but was not so peculiar to them as to be forbidden others (1Sa 2:18; 22:18).


<hi type="bold">29. Michal ... saw ... David dancing and playing--</hi>His movements would be slow and solemn, suitable to the grave and solemn character of the music. Though his royal robes were laid aside, he was attired like the other officials, showing a becoming humility in the immediate presence of God. The feelings manifested by Michal were only an ebullition of spleen from a proud and passionate woman. <chapter eID="1Chr.15"/>

29. Michal... saw... David dancing and playing-- His movements would be slow and solemn, suitable to the grave and solemn character of the music. Though his royal robes were laid aside, he was attired like the other officials, showing a becoming humility in the immediate presence of God. The feelings manifested by Michal were only an ebullition of spleen from a proud and passionate woman.


<title type="x-s2">CHAPTER 16</title>
 <reference osisRef="1Chr.16.1-1Chr.16.6">1Ch 16:1-6</reference>. David's Festival Sacrifice and Liberality to the People.

<hi type="bold">2. he blessed the people in the name of the Lord--</hi>The king commended their zeal, supplicated the divine blessing upon them, and ordered the remains of the thank offerings which had been profusely sacrificed during the procession, to be distributed in certain proportions to every individual, that the ceremonial might terminate with appropriate festivities (<reference osisRef="Deut.12.7">De 12:7</reference>).

CHAPTER 16 1Ch 16:1-6. David's Festival Sacrifice and Liberality to the People. 2. he blessed the people in the name of the Lord-- The king commended their zeal, supplicated the divine blessing upon them, and ordered the remains of the thank offerings which had been profusely sacrificed during the procession, to be distributed in certain proportions to every individual, that the ceremonial might terminate with appropriate festivities (De 12:7).


<hi type="bold">3. flagon of wine--</hi>The two latter words are a supplement by our translators, and the former is, in other versions, rendered not a "flagon," but a "cake," a confection, as the Septuagint renders it, made of flour and honey.

3. flagon of wine-- The two latter words are a supplement by our translators, and the former is, in other versions, rendered not a "flagon," but a "cake," a confection, as the Septuagint renders it, made of flour and honey.


<hi type="bold">4-6. he appointed certain of the Levites to minister before the ark of the Lord--</hi>No sooner was the ark deposited in its tent than the Levites, who were to officiate in the choirs before it, entered upon their duties. A select number of the musicians were chosen for the service from the list (<reference osisRef="1Chr.15.19-1Chr.15.21">1Ch 15:19-21</reference>) of those who had taken a prominent part in the recent procession. The same arrangement was to be observed in their duties, now that the ark again was stationary; Asaph, with his associates, composing the first or principal company, played with cymbals; Zechariah and his colleagues, with whom were conjoined Jeiel and Obed-edom, forming the second company, used harps and similar instruments.

4-6. he appointed certain of the Levites to minister before the ark of the Lord-- No sooner was the ark deposited in its tent than the Levites, who were to officiate in the choirs before it, entered upon their duties. A select number of the musicians were chosen for the service from the list (1Ch 15:19-21) of those who had taken a prominent part in the recent procession. The same arrangement was to be observed in their duties, now that the ark again was stationary; Asaph, with his associates, composing the first or principal company, played with cymbals; Zechariah and his colleagues, with whom were conjoined Jeiel and Obed-edom, forming the second company, used harps and similar instruments.


<hi type="bold">7. Then on that day David delivered first this psalm--</hi>Among the other preparations for this solemn inauguration, the royal bard had composed a special hymn for the occasion. Doubtless it had been previously in the hands of Asaph and his assistants, but it was now publicly committed to them as they entered for the first time on the performance of their sacred duties. It occupies the greater part of this chapter (<reference osisRef="1Chr.16.8-1Chr.16.36">1Ch 16:8-36</reference>), and seems to have been compiled from other psalms of David, previously known to the Israelites, as the whole of it will be found, with very slight variations, in Psa 96:1-13; 105:1-15; 106:47,48. In the form, however, in which it is given by the sacred historian, it seems to have been the first psalm given for use in the tabernacle service. Abounding, as it does, with the liveliest ascriptions of praise to God for the revelation of His glorious character and the display of His marvellous works and containing, as it does, so many pointed allusions to the origin, privileges, and peculiar destiny of the chosen people, it was admirably calculated to animate the devotions and call forth the gratitude of the assembled multitude.

7. Then on that day David delivered first this psalm-- Among the other preparations for this solemn inauguration, the royal bard had composed a special hymn for the occasion. Doubtless it had been previously in the hands of Asaph and his assistants, but it was now publicly committed to them as they entered for the first time on the performance of their sacred duties. It occupies the greater part of this chapter (1Ch 16:8-36), and seems to have been compiled from other psalms of David, previously known to the Israelites, as the whole of it will be found, with very slight variations, in Psa 96:1-13; 105:1-15; 106:47,48. In the form, however, in which it is given by the sacred historian, it seems to have been the first psalm given for use in the tabernacle service. Abounding, as it does, with the liveliest ascriptions of praise to God for the revelation of His glorious character and the display of His marvellous works and containing, as it does, so many pointed allusions to the origin, privileges, and peculiar destiny of the chosen people, it was admirably calculated to animate the devotions and call forth the gratitude of the assembled multitude.


<hi type="bold">36. all the people said, Amen--</hi>(Compare <reference osisRef="Ps.72.19">Psa 72:19</reference>, <reference osisRef="Ps.72.20">20</reference>; <reference osisRef="Ps.106.48">106:48</reference>). In the former, the author of the doxology utters the "amen" himself, while in the latter the people are exhorted to say "amen." This may arise from the fact that the latter psalm originally concluded with the injunction to say "amen." But in this historical account of the festival, it was necessary to relate that the people obeyed this injunction on the occasion referred to, and therefore the words "let them praise," were altered into "and they praised" [Bertheau].

36. all the people said, Amen-- (Compare Psa 72:19, 20; 106:48). In the former, the author of the doxology utters the "amen" himself, while in the latter the people are exhorted to say "amen." This may arise from the fact that the latter psalm originally concluded with the injunction to say "amen." But in this historical account of the festival, it was necessary to relate that the people obeyed this injunction on the occasion referred to, and therefore the words "let them praise," were altered into "and they praised" [Bertheau].


<hi type="bold">37-42. So he left there before the ark of the covenant of the Lord Asaph and his brethren, &c.--</hi>The sequel of the chapter describes the appointment of the sacred musicians and their respective duties.

37-42. So he left there before the ark of the covenant of the Lord Asaph and his brethren, &c.-- The sequel of the chapter describes the appointment of the sacred musicians and their respective duties.


<title type="x-s2">CHAPTER 17</title>
 <reference osisRef="1Chr.17.1-1Chr.17.10">1Ch 17:1-10</reference>. David Forbidden to Build God a House.

<hi type="bold">1. as David sat in his house--</hi>The details of this chapter were given in nearly similar terms (<reference osisRef="2Sam.7.1-2Sam.7.29">2Sa 7:1-29</reference>). The date was towards the latter end of David's reign, for it is expressly said in the former book to have been at the cessation of all his wars. But as to narrate the preparations for the removal of the ark and the erection of the temple was the principal object of the historian, the exact chronology is not followed.

CHAPTER 17 1Ch 17:1-10. David Forbidden to Build God a House. 1. as David sat in his house-- The details of this chapter were given in nearly similar terms (2Sa 7:1-29). The date was towards the latter end of David's reign, for it is expressly said in the former book to have been at the cessation of all his wars. But as to narrate the preparations for the removal of the ark and the erection of the temple was the principal object of the historian, the exact chronology is not followed.


<hi type="bold">5. I ... have gone from tent to tent, and from one tabernacle to another--</hi>The literal rendering is, "I was walking in a tent and in a dwelling." The evident intention (as we may see from <reference osisRef="1Chr.17.6">1Ch 17:6</reference>) was to lay stress upon the fact that God was a Mithhatlek (a travelling God) and went from one place to another with His tent and His entire dwelling (the dwelling included not merely the tent, but the fore-courts with the altar of burnt offerings, &c.) [Bertheau].

5. I... have gone from tent to tent, and from one tabernacle to another-- The literal rendering is, "I was walking in a tent and in a dwelling." The evident intention (as we may see from 1Ch 17:6) was to lay stress upon the fact that God was a Mithhatlek (a travelling God) and went from one place to another with His tent and His entire dwelling (the dwelling included not merely the tent, but the fore-courts with the altar of burnt offerings, &c.) [Bertheau].


<hi type="bold">6. spake I a word to any of the judges--</hi>In <reference osisRef="2Sam.7.7">2Sa 7:7</reference> it is "any of the tribes" of Israel. Both are included. But the judges "who were commanded to feed the people," form the more suitable antithesis to David.

<hi type="bold">Why have ye not built me an house of cedars?--</hi>that is, a solid and magnificent temple.

6. spake I a word to any of the judges-- In 2Sa 7:7 it is "any of the tribes" of Israel. Both are included. But the judges "who were commanded to feed the people," form the more suitable antithesis to David. Why have ye not built me an house of cedars?-- that is, a solid and magnificent temple.


<hi type="bold">7. Thus saith the Lord of hosts, I took thee from the sheepcote--</hi>a round tower of rude construction, high walled, but open at the top, in which sheep are often enclosed at night to protect them from wild beasts. The meaning is, I elevated you to the throne from a humble condition solely by an act of divine grace, and not from any antecedent merits of your own (see on <reference osisRef="1Sam.16.11">1Sa 16:11</reference>), and I enabled you to acquire renown, equal or superior to any other monarch. Your reign will ever be afterwards regarded as the best and brightest era in the history of Israel, for it will secure to the nation a settled inheritance of prosperity and peace, without any of the oppressions or disorders that afflicted them in early times.

7. Thus saith the Lord of hosts, I took thee from the sheepcote-- a round tower of rude construction, high walled, but open at the top, in which sheep are often enclosed at night to protect them from wild beasts. The meaning is, I elevated you to the throne from a humble condition solely by an act of divine grace, and not from any antecedent merits of your own (see on 1Sa 16:11), and I enabled you to acquire renown, equal or superior to any other monarch. Your reign will ever be afterwards regarded as the best and brightest era in the history of Israel, for it will secure to the nation a settled inheritance of prosperity and peace, without any of the oppressions or disorders that afflicted them in early times.


<hi type="bold">9-10. at the beginning, and since the time that I commanded judges--</hi>that is, including the whole period from Joshua to Saul.

<hi type="bold">I tell thee that the Lord will build thee an house--</hi>This was the language of Nathan himself, who was specially directed to assure David, not only of personal blessing and prosperity, but of a continuous line of royal descendants.

9-10. at the beginning, and since the time that I commanded judges-- that is, including the whole period from Joshua to Saul. I tell thee that the Lord will build thee an house-- This was the language of Nathan himself, who was specially directed to assure David, not only of personal blessing and prosperity, but of a continuous line of royal descendants.


<hi type="bold">11. I will raise up thy seed--</hi>(See on <reference osisRef="2Sam.7.12">2Sa 7:12</reference>).

11. I will raise up thy seed-- (See on 2Sa 7:12).


<hi type="bold">13. I will not take my mercy away from him, as I took it from him that was before thee--</hi>My procedure in dealing with him will be different from My disposal of Saul. Should his misconduct call for personal chastisement, I shall spare his family. If I see it necessary to withdraw My favor and help for a time, it will be a corrective discipline only to reform and restore, not to destroy. (On this passage some have founded an argument for Solomon's repentance and return to God).

13. I will not take my mercy away from him, as I took it from him that was before thee-- My procedure in dealing with him will be different from My disposal of Saul. Should his misconduct call for personal chastisement, I shall spare his family. If I see it necessary to withdraw My favor and help for a time, it will be a corrective discipline only to reform and restore, not to destroy. (On this passage some have founded an argument for Solomon's repentance and return to God).


<hi type="bold">14. I will settle him in my house--</hi>over My people Israel.

<hi type="bold">and in my kingdom for ever--</hi>God here asserts His right of supreme sovereignty in Israel. David and Solomon, with their successors, were only the vicegerents whom He nominated, or, in His providence, permitted.

<hi type="bold">his throne shall be established for evermore--</hi>The posterity of David inherited the throne in a long succession--but not always. In such a connection as this, the phrase "for evermore" is employed in a restricted sense (see on <reference osisRef="Lam.3.31">La 3:31</reference>). We naturally expect the prophet to revert to David before concluding, after having spoken (<reference osisRef="1Chr.17.12">1Ch 17:12</reference>) of the building of Solomon's temple. The promise that his house should be blessed was intended as a compensation for the disappointment of his wish to build the temple, and hence this assurance is appropriately repeated at the conclusion of the prophet's address [Bertheau].

14. I will settle him in my house-- over My people Israel. and in my kingdom for ever-- God here asserts His right of supreme sovereignty in Israel. David and Solomon, with their successors, were only the vicegerents whom He nominated, or, in His providence, permitted. his throne shall be established for evermore-- The posterity of David inherited the throne in a long succession--but not always. In such a connection as this, the phrase "for evermore" is employed in a restricted sense (see on La 3:31). We naturally expect the prophet to revert to David before concluding, after having spoken (1Ch 17:12) of the building of Solomon's temple. The promise that his house should be blessed was intended as a compensation for the disappointment of his wish to build the temple, and hence this assurance is appropriately repeated at the conclusion of the prophet's address [Bertheau].


<hi type="bold">15. According to all ... this vision--</hi>The revelation of the divine will was made to the prophet in a dream.

15. According to all... this vision-- The revelation of the divine will was made to the prophet in a dream.


<hi type="bold">16. David the king ... sat before the Lord, and said--</hi>(See on <reference osisRef="2Sam.7.18">2Sa 7:18</reference>). <chapter eID="1Chr.17"/>

16. David the king... sat before the Lord, and said-- (See on 2Sa 7:18).