1 Chronicles

(141) May 21: 1 Chronicles 1-2 & John 7:32-53

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read consider why the details in addition to the names are included.

To ponder:
Chronicles begins by setting Israel’s history in its wider context. Israel’s history is about world history. We read how the people are descended from Adam and Abraham with a stress on David’s line. This reminds us that through Abraham’s royal seed, God is going to bring blessing to the whole earth, cursed as it is in Adam. It looks the church therefore to its mission to bring that blessing to others by sharing the gospel of Christ (Gal 3v6-14).
Of course the genealogies are necessarily selective, being gleaned from Genesis and elsewhere. Father can mean any male ancestor and son any male descendent. So there are undoubtedly gaps. The focus is on key individuals. It is also on key nations - those of the Ancient Near East known to Israel. Here we might wonder why the descendents of Abraham are paused for the genealogy of a man called “Seir” (1v38-54) and a list of kings and chiefs of Edom. Edom was the nation predominantly linked to Esau. So this may be to distinguish those of the nation that weren’t from Esau's line. Most probably it anticipates in faith the day when “Edom,” described as “Seir” and Jacob’s “enemy,” will “be conquered” by a ruling “star” from Jacob who will also cause Israel to “grow strong” (Num 24v18). This reflects the author’s confidence that after Israel’s return from exile, the people can be looking for the coming of their Christ. It therefore looks us to his final suppression of all evil and the establishment of his kingdom.
We should also note the detail that is purposefully made to stand out from the straightforward lists. It teaches that just as human history includes greatness (1v10) yet also evil (1v19), so does Israel’s (2v3, 7, 22). Sometimes the people were therefore blessed, fulfilling God’s purpose of multiplying and becoming a great nation. Yet sometimes they seem not so blessed – perhaps hinted at by the note of those who had no children (2v30, 32, 34). Whatever the case, we see God’s purposes are worked out through the good and the bad. So Judah’s sons were born to a Canaanite wife (2v3) and Sheshan’s daughters to an Egyptian - both Gentiles. All this gently nudges the reader to consider what their legacy might be and how they might therefore contribute to the fulfilment of God’s purposes.
One might ponder the apparent prominence of Caleb in chapter 2 (not the Caleb who spied out the land). In reality, he seems significant because he and his two brothers (2v9) structure 2v3-4v24 in a ‘V’ shape or chiasm. At both ends are Judah, then an emphasis on David and so Ram’s line, then on Caleb’s, with two lists of descendents from Jerahmeel in the centre. It is unclear why these three brothers are used. But the structure sets Judah apart from the other tribes, with David’s line surrounding the other two.
             
Praying it home:
Praise God for his concern for all the peoples of the earth. Pray that you, your children and their children would serve Christ and contribute well to his purposes.

Thinking further:
To read the NIV Study Bible introduction to 1 Chronicles, click here.
                                                          
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(142) May 22: 1 Chronicles 3-5 & John 8:1-20

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read consider again why the particular details are included.

To ponder:
Here we see the line of David stretching way beyond the exile, showing the book must have been completed some time after, and that the everlasting kingdom of David was still being looked for. Indeed, the focus seems so caught up with this, that the only mention of the exile is that Jehoiachin was a “captive” (3v17). Moreover, as in chapter 2, the tribe of Judah is also given prominence, as the one God promised would rule. It was from Judah that a ruler over the nations was to come (Gen 49v8-10). Perhaps there is a lesson here about eagerly looking in hope for the return of Christ, rather than back to what the church once was.
            The spiritual concern that should mark God’s people is highlighted by Jabez’s prayer. Just as he was “more honourable” than his brothers, so we should seek to be set-apart by a godly concern. His name sounds like the Hebrew for pain, explaining why he prayed as he did. But his prayer is a model of what God’s people might have prayed for themselves. They should have looked to God to bless them, to enlarge their territory so they took and kept their promised land, and to “be with” them and so keep them from harm and pain at the hands of the nations around them. Just as God “granted” Jabez’s request, he was ready to hear the same prayer for Israel and Judah. And he will hear its equivalent from us, as we pray for him to bless, expand, be with and protect his church. Indeed, as individuals we can pray he would bless us, grant us more of his Spirit, and so be with and guard us against the evil one until the last day.
            Just as we noted the inclusion of Gentiles yesterday as a symptom of the people’s compromise, we might note today that at the same time this also showed God’s readiness for Gentiles to join his people - as if by adoption (4v18). Another noticeable detail is the stress on creativity (4v14, 21, 23). This was perhaps because of the importance of craftspeople in serving the king (4v23), and perhaps also in serving the work of the temple, where linen was used in the priestly garments. Our creativity is to be used in service of Christ and his church.
            The smaller population of a Simeonite clan is explained by one descendent having few children (4v27). Nevertheless, God’s hand is seen by them receiving their portion of Canaan, the LORD then “greatly increasing” their number, and them later settling in a particularly good part of land and “completely destroying” its inhabitants together with some Seirites and Amalekites (partially fulfilling Numbers 24v18-20). As with David and Christ, God often achieves much through those that seem the weakest. This should encourage the smaller church or struggling family.
            We are again urged to prayer by the note that the tribes on the east of the Jordan defeated their enemies because they “cried out” and so “trusted” God in battle. Nevertheless, despite being famous and brave warriors, those of the half-tribe of Mannasseh in particular became unfaithful, turning from God to the gods of the land. So God “stirred” the Assyrian king, who took them into exile with the Gadites and Reubenites. Whatever fame or success one might achieve in the eyes of the world, the LORD looks for faithfulness. Without this, all else will come to nothing.
             
Praying it home:
Praise God that he continues to hear and answer those who cry out to him in faith. Pray for your own prayer life and that of your family and church.

Thinking further:
None today.
                                                          
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(143) May 23: 1 Chronicles 6-7 & John 8:21-36

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read consider again why the Levites are given such prominence.

To ponder:
Alongside the monarchy, Chronicles has a particular concern with the temple. And so, after the stress on the line of Judah and so David, we see a stress on the Levites, whose role was to serve at the temple. Levi is therefore placed at the centre of the tribal genealogies. And whereas the author makes no comment on Moses, Aaron or the Exodus (6v3), he notes that Azariah “served as priest in the temple Solomon built” and highlights the cessation of the temple’s activities when Jehozadak was deported because the LORD sent Judah into exile. This all demonstrates the primacy not just of the rule of God, but of worshipping him. And both are made possible by Christ’s roles as king – who governs us by his word and Spirit, and priest – who makes us acceptable to God by his sacrifice and intercession. As the only perfect and everlasting Son of God, it is necessary that these roles are combined in him, as only he can forever ensure a truly righteous kingdom and a truly sufficient atonement.
             The Levitical roles at the time of David are outlined, perhaps looking to the glory days as something to aspire towards, and highlighting the ready service that would mark the time of the Christ. It is striking that after the ark arrived at David’s tabernacle and once Solomon built the temple, people were “put in charge” of music, overseen by Heman, and assisted by Asaph and the Merarites (23v30, 25v1). We should not despise the focus on music and song in church life, nor the ascribing of people to give time to ensuring it is done well. Just as songs have marked the key lessons in Israel’s history (Ex 15, Deut 32, Jud 5, 2 Sam 22), so they are a key way in which the gathered church is to thank and praise God and be taught his word (Eph 5v19-20). Indeed, the book of Revelation shows singing marks heaven itself.
            Other Levites took on the other activities of looking after the objects of the tabernacle and temple, whilst Aaron and his descendents were the priests and so in charge of offerings. The stress here is on the High Priest's role within the Most Holy Place, and so with the day of atonement in particular. The detail about the land allotted to the Levites stresses they were provided for, no doubt reminding the current generation to provide for their successors – as we should Christ’s ministers.
            Two things are noticeable about the genealogies of the remaining tribes. First is the stress on the amount of fighting men each had, with a note of those who were outstanding (see also 5v18). Judah would have been so much weaker at the time of writing. So this may also have been to stress Israel’s glory days in hope of their future restoration. The second thing to stand out is the lack of the tribes of Dan or Zebulun. There may be a hint of Dan’s descendents in the mention of Hushites just before the sons of Naphtali (7v12-13, see Gen 46v23-24). However, we cannot know why there is just a hint and nothing on Zebulun. It may simply be that records were lost, stressing how absolute the exile of the northern kingdom was.
            We should remember Joseph’s line was split into the two tribes of Ephraim and Mannasseh (7v29), of which the former became the key tribe of the northern kingdom and the latter split into two half-tribes, settling on the east and west of the Jordan. The greatness of Ephraim in particular fulfilled Genesis 49v22-26. The promise of blessing there may explain why the death of two of Ephraim’s sons is mentioned, as it presented a crisis as to the expansion of that tribe. It may also explain the recording of where Joseph’s descendents settled, showing God did indeed bless them with land in the centre of Canaan and containing key towns. Nothing can hinder the fulfilment of his word.
                         
Praying it home:
Praise God for his provision of music and song for his glory and our joy and learning. Pray for the development of musical worship in your church and your appreciation and edification of it.

Thinking further:
None today.
                                                          
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(144) May 24: 1 Chronicles 8-10 & John 8:37-59

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read consider what we learn about Saul.

To ponder:
In the lead up to historical narrative, the genealogies focus on Saul, Israel’s first king, but bracketing a record of the re-establishment of worship in Jerusalem after the exile. So not only are the key themes of rule and temple raised again, but also the historical scope of 1 and 2 Chronicles.
            Linking the two are notes in Saul’s genealogy of those living in or near Jerusalem (8v28, 32, 9v38). This is probably the point of 8v6-7. The “deportation” mentioned was to Manahath, just outside Jerusalem (8v6-7). It doesn’t therefore refer to the exile, but to an emigration of these families. With Saul only mentioned in passing (8v33), the focus is therefore on Benjamin’s partnership with Judah as the two tribes that would comprise the southern kingdom of Judah located around Jerusalem. We might consider that belonging to the New Jerusalem comprising those in Christ is the most critical aspect to our legacy too.
8v8-12 do not record the same sort of proximity to the capital, but do relate how some descendents born out of the land in Moab, the place of immorality (Num 25), end up in the land and defeating some Philistines in Gath. They are therefore noteworthy Benjamites, whose lives would have been inspirational, like the brave and blessed sons of Ulam (8v39-40).
            9v1 ends the lists to that point. It must refer to other books than our 1 and 2 Kings as they contain no genealogies. We then move to the resettlement of Jerusalem after Judah’s exile because of unfaithfulness. The mention of the settlers “own property” stresses the regaining of the land. What is striking is how small the populations were compared to the previous lists of fighting men (ch. 7). Much would need doing for the kingdom to be restored.
The focus moves to the high pedigree by descent of the priests, and how able those responsible for ministering in the temple were (9v11, 13). A surprising amount is then said about the “gatekeepers.” They were Levites tasked with guarding the entrances to the tent and then temple. As with the pedigree of the priests, their noble root under Phinehas is stressed, as is their orginal commission from David and Samuel, their role (9v23-3), and even their means of having time off (9v25). In this way the author places post-exilic worship in continuity with that under David. Although it was at this point less illustrious, it was no less genuine or important, and the author expects it to be modelled on what went before. Likewise, although culture changes, today’s church is in continuity with that of the apostles, and the roles God has assigned within the church remain the same and are to be patterned on those within the New Testament. Moreover, as with the gatekeepers and Levites, each has their own task in benefitting the whole, and ministers in guarding access to God's kingdom (Matt 16v13-20).
            Nothing is recorded of Saul’s life except his death, with 1 Samuel 31 being repeated but for the addition of 10v13-14. So we are reminded Saul’s death accompanied that of his sons and led to Philistine occupation and the accrediting of their god with victory. However, it was actually the LORD who brought it about, turning the kingdom over to David because of Saul’s unfaithfulness, seen particularly in not obeying God’s commands, and consulting a medium rather than enquiring of him. It seems we are therefore being readied for a contrast with David, the ideal king, as we look ahead to his descendent, sent by God to establish the ideal kingdom. Supporting this is the note that Saul’s ancestors came not from near Jerusalem, which has been the focus throughout, but Gibeon (8v29). He was the people’s choice and not God’s.

Praying it home:
Thank God for maintain his church over the last two thousand years. Pray that you would have a servant heart and wisdom as to how best to play your part within the church.

Thinking further: The sources of Chronicles
Just as Luke used many sources for his gospel, we have seen in the genealogies that the author of 1 and 2 Chronicles has used many himself. Genesis, 1 Samuel and Nehemiah have already been alluded to, as have books not included in our Old Testament. It’s also true to say that from the distant future of the twenty first century it is hard to see how some of the genealogies fit with what we read elsewhere. The author has certainly been very selective in the names and detail he has included. Nevertheless, we should not assume what he has compiled is haphazard or inaccurate. We have seen he has had purpose in the details and particularly in how he has structured things. He has therefore proved himself particularly careful in how he has crafted his account. Indeed, he has done so under the inspiration of the Holy Spirit (2 Tim 3v16).
                                                          
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(145) May 25: 1 Chronicles 11-13 & John 9:1-23

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read consider the different ways allegiance to David is shown.

To ponder:
The theme throughout is that of allegiance to David. This may be to stress that post-exilic leaders in Judah should be from his line. The term “all Israel” reflects the universality of this allegiance. So “all Israel” gather at Hebron to crown him, affirming, against any tendency to favour one from their own tribe, that David is their “own flesh and blood” - the one who led their campaigns under Saul and the one God had declared to be their shepherd-ruler. In every sense he was therefore qualified to be king. So they “anointed” him – the mark of his being set-apart for God’s service (Ex 30v29-30). And it is made clear this is as “the LORD promised” through Samuel (see also 12v23). David was the rightful king and God was with him.
            This is proved by David then capturing, residing in and building up Jerusalem as his capital. This testified to an increase in power that could only be explained because “the LORD Almighty” was with him (11v9). Here we read of the specific allegiance of Israel’s greatest warriors – David’s “mighty men.” They enabled him to extend his kingship over “the whole land,” again, as God had “promised.” So they too were God’s provision and affirmation of David's kingship. As in 2 Samuel, the record of their absolute loyalty and valiant exploits would have proved God was with them (11v14) and inspired readers with respect to Judah’s future leadership. It also showed David had his men’s allegiance in part because of his care for them (11v18). It inspires us to consider what exploits we might do for Christ, who gave his life for us.
            Chapter 12 refers to events before David’s coronation, showing those from all Israel defected to David from the beginning when he was persecuted by Saul. The “stronghold” might be one of a number (see 2 Samuel 23-24). Again, the language is surely intended to inspire (12v8, 14-15), portraying David’s men as fiece, swift, skilled and brave. It is particularly noted that those from Benjamin and Judah (the remaining tribes at the time of writing) joined David. As Benjamin was Saul’s tribe, and Judah his own, meaning its members might not have confidence in him, David’s words were necessary: He will unite with them if they come in peace, but prays God would judge them if they intend betrayal. The Spirit-inspired declaration of 12v18 is key to the whole section. How much more can we be confident that God is for us if we are for Christ (Rom 8v32-39). In his strength we can achieve much.
            David received the men from Benjamin and Judah, and some from Manasseh. It is clarified that at this time David didn’t actually join the Philistines in fighting against Saul, but these men helped him fight raiders. We read his army became like “the army of God,” again suggesting God’s support.
            The text now returns to David’s coronation. Men from every tribe come over to him. Noteable are those who had remained loyal to Saul until then, and those who “understood the times and knew what Israel should do.” The picture is of the kingdom united around David: Those from every tribe are “one of mind” in making him king, and so feast with him. And there is joy in Israel. To understand our times is to transfer our allegiance to Christ. Through faith in him, Israel is again united. Indeed, every nation are invited to feast with him at his heavenly banquet in the joy of his kingdom.
            Now king, David shows his uprightness by determining to bring the ark to Jerusalem because under Saul the people had “not enquired of it” – ie. of God by it (see 10v14). Now united, all agree. The story is as in 2 Samuel 6. Despite all God had done for David, it warned him against presuming on God’s commands or holiness. The awesomeness of the LORD with respect to the ark is stressed (13v6). And so because Uzziah didn’t ensure it was transported as God required (Ex 25v14, 1 Chr 15v13-15, Num 4v15), he was struck down. David’s joy therefore turned to fear, and so he had the ark taken to the house of Obed-Edom. The fact that the LORD then blessed everything Obed-Edom had, proved that as long as his commands and holiness were respected, his presence would still bring blessing. As before, Ananias and Sapphira make the same point (Acts 5).

Praying it home:
Thank God for the coming joy of Christ’s kingdom. Pray for courage to serve him wholeheartedly.

Thinking further:
None today.
                                                          
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(146) May 26: 1 Chronicles 14-16 & John 9:24-41

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read note the signs that David’s reign was a great one.

To ponder:
We see the ideal nature of David’s rule in the foreign king of Tyre serving him and providing resource for his palace. David clearly sees this as proving God had established him and exalted his kingdom. And it displays God’s intent that his kingdom would extend beyond Israel – a key theme in this section. It also looks to the glory of the nations resourcing the church and being brought into the New Jerusalem (Is 60, Rev 21v26).
            David’s increase in children is a sign of blessing (Gen 1v28). His righteousness is then displayed in enquiring of God when faced with the “full force” of the Philistines (14v10, 14, see 13v3), and in burning their gods. Moreover, by defeating the Philistines, God is seen to be with David, directing his tactics and going before him in battle. The note that “all the nations” feared David again shows God is being glorifed through him to the world.
            The note on David’s many wives and how he prioritised his buildings (15v1) show he was not without fault (Deut 17v17). Nevertheless, he had learnt from Uzzah’s death, ensuring that only Levites carry the ark, according to God’s instructions and after consecration. Indeed, he did everything according to God’s law (16v40).
David assembled “all Israel” for the bringing of the ark to Jerusalem, and commanded Levites be appointed to sing “joyful songs” and make music. By detailing the roles, the author highlights the importance of praise. David’s concern with this exemplifies the religion of the heart. So the ark was brought up with “rejoicing,” and the offerings seem to be given in thanks that God did not strike down the Levites as he had Uzzah (15v26). David dressed as a priest and, with the Levites, wore linen as it was the appropriate dress for being so close to the presence of God (Ex 28v39-43). The shouts, rams horns and trumpets were probably just expressions of joy as the cymbals, lyres and harps (15v28 see v16), but may have had a sense of calling the people to worship. In despising David, Saul’s daughter is the antithesis of him, explifying the scoffing of the unbeliever at the worship of God even today.
            With the ark settled, burnt offerings (expressing devotion) and fellowship offerings (expressing peace with God) were made. And, acting as priest, David blessed the people. The bread and cakes given the people highlighted the fellowship they enjoyed with God.
We then read of Levites appointed to pray, give thanks and praise God “before the ark;” and of a song David committed to them. It shows he saw his kingdom as universal in scope. Calling people to sing God’s praise, it also called them to tell of his acts to the nations. They are to always seek God and remember his judgements that “are in all the earth” in the sense that his redemption and protection of Israel had been witnessed by the nations. So his covenant is to be remembered, as is his protection of Israel as she wandered amongst nations (eg. Num 22-24). In the light of this, the whole earth is therefore called to sing to the LORD, declare his glory, and worship him with offerings, as the gods of the nations are idols, whereas God made the heavens. Indeed, heaven, earth, and even the trees are to rejoice that God comes to judge the earth, whilst his people are to pray for deliverance from the nations. This is an astonishingly ambitious perspective for David at the start of his reign, but once more displays his heart. His desire is that God is honoured throughout the earth, God’s ultimate goal in history. Today the song calls the world in having also witnessed God’s great acts in Christ, to turn from idols and worship him. And it calls his people to tell the world of his deeds.
David left the Levites from 16v4-6 to minister before the ark in Jerusalem, whilst the priests would minister by making the required offerings before the tabernacle in Gibeon; again, with people assigned to sing of God’s love there too. It seems that before the building of the temple God allowed Gibeon to be a centre of worship (1 Kgs 3v2-5).

Praying it home:
Praise God that he is worthy of gory from all he has made. Pray for world missions and that your praise would overflow in telling others of God’s acts in Christ.

Thinking further:
None today.
                                                          
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(147) May 27: 1 Chronicles 17-19 & John 10:1-21

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read note what we learn about David.

To ponder:
Now settled, David is concerned the ark rests under a tent, feeling it deserves something more noble - just as he himself lives in a palace. His thoughts are of a temple, and Nathan is not against the idea. But God is clear it is not for David to do this for him. Rather, he is concerned with what he can do for David! And so he enters into the Davidic covenant. The LORD reveals he has never needed a house nor asked for one. Instead, his desire is to make David’s name like that of the greatest men of the earth, and provide a place of security and peace for Israel. To this end he promises a “house” (ie. dynasty) for David. What differs to the account in 2 Samuel is the replacement of references to God giving David rest from his enemies to David “subduing” them (17v10, 18v1). The Chronicler’s emphasis is on David’s greatness. He also omits God’s declaration that he will punish David’s offspring when they do wrong (2 Sam 7v14). So the author is less concerned with the failure of subsequent kings than looking straight to David’s supreme offspring whose kingdom and throne would last forever, fully fulfilling God’s promise.
            David’s response is to be overwhealmed, humbly marvelling that God would do this for him, and praising God for displaying his supremacy in redeeming Israel for himself. He then prays God would fulfil his promise so that people would not only know how great a God he is, but that he is Israel’s God. Reflecting his strong faith, David then reflects that because of God’s promise to build his house, he has courage to pray that God would do just that, and is confident his house will be blessed. We can be certain God will fulfil our prayers when they are in line with his promises.
            The following chapters prove God is fulfilling his promise. He promised David would “subdue” his enemies, and that’s just what he does (18v1) with the Philistines, Moabites, Zobahites, Arameans, Edomites and Ammonites. It is stressed that “the LORD” gave David “victory wherever he went” (18v6, 13). These victories portray David as potentially the promised “star” of Jacob (Num 24v17-18), the ruler whom the nations would obey (Gen 40v10) – even the long-awaited serpent-crusher (Gen 3v15). But because God’s covenant with him looked to an everlasting kingdom under one of his offspring, it is hinted that he is actually being portrayed as a model of what that king would achieve. This is probably why these chapters omit his failings and sins (as well as much else) which we read of in 2 Samuel. The author knew they were well known, but had a different purpose in writing. So we see these subjected nations bringing David tribute (18v2, 6), some of which is bought to Jerusalem and even used in the later temple. The king of Hamath seeks peace by sending his son to congratulate David. And we read David did “what was just and right” for his people. This looks us longingly for when Christ will subject all his enemies to himself, including death; and those who are reconciled to him will be raised to enjoy his eternal kingdom, which he will reign in all righteousness (1 Cor 15v24-28).
            The events with the Ammonites are probably included to demonstrate the size of victory David could have by God’s hand (see the size of the enemy in 19v6-7). Key is the result: Hadadezer’s vassal kings ended up subject instead to David, and at peace with him. Moreover, the Arameans were then unwilling to assist his enemies. It is through the gospel that Christ brings those whose allegiance is to Satan, false gods or simply their own desires, into subjection and peace with him (2 Cor 10v3-6). Indeed, this Son of David will wrest the entire creation from these false rulers and make it his own.

Praying it home:
Praise God that he will bring all evil into subjection under Christ. Pray that you thoughts, desires and actions would increasingly brought into obedience to him.

Thinking further:
None today.
                                                          
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(148) May 28: 1 Chronicles 20-22 & John 10:22-42

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read consider why the events surrounding the census are recorded.

To ponder:
Joab’s attack on the Ammonites is the context for David’s sin of adultery and murder (20v1, see 2 Sam 11), but it is not mentioned here. Despite the hint that David should have been “at war” we simply read of two further victories through his men. The extension of his rule is stressed in his wearing the Ammonite king’s crown and “subjugating” the Philistines by defeating their mighty men. Christ wins his victories through his people too, as we overcome by the “testimony of Jesus” and not even shrinking from death (Rev 12v11).
            21v1 portrays “Satan” (lit. “adversary”) as God’s means of inciting David to take his census (compare 2 Sam 24v1 and notes). David’s sin is not to trust God to fight for him. What is added to 2 Samuel 24 is his decision that “the house of the LORD” be built on the site where the angel ceased his judgement (22v1). What is particularly striking is that this was on a site owned by a God-fearing Canaanite (21v18), again, showing God’s concern with the nations coming to worship him. Indeed, both Araunah and his four sons were priveledged with seeing the angel.
David built an altar on Araunah’s threshing floor according to God’s word through Gad, and sacrificed burnt and fellowship offerings (stressing devotion and peace with God). In calling on the LORD, David may have just sought mercy. However, God displayed his acceptance of the burnt offerings by sending fire from heaven to consume them (see also 2 Chr 7v1, 1 Kgs 18v38). The LORD then told the angel to sheath his sword (of judgement), the plague stopped, and in response David offered more sacrifices. His subsequent fear of going to enquire of God at the tabernacle is ironic as the events actually show how necessary the tabernacle and temple were, and how appropriate the site for the latter: There priests would act as mediators specifically so that people could approach the holy presence of God. We should be thankful that because Christ embraced the sword of judgement and acts as our mediator, we no longer need to fear approaching God (Heb 10v22).
            Although David was not permitted to build the temple, his heart was so taken up with honouring God (22v5) and seeing his promise fulfilled (22v9-10) that he then devoted himself to making preparations, considering Solomon too young and inexperienced to do the job properly. So David appointed stonecutters, provided materials, and charged Solomon to do the building as God had said he would. David explains God had forbidden him from building because he had “shed much blood.” We’ve seen David was not wrong to fight his wars, so this may refer to the fact that just as contact with dead bodies made Israelites unclean and so unfit for worship, contact with so much death made it inappropriate for David to construct the place of worship. Alternatively, the prohibition may have been to stress that the temple was a sign of Israel entering a time of “peace and rest” and so had to be constructed by a king of that period (22v9). God may not fulfil our desires in Christian service. Nevertheless, we are to be so caught up with his honour and promises that we seek to further his purposes to whatever degree we can. 
             David’s speech to Solomon prays God would give him “discretion” and “understanding” as he abundantly did. Like Moses handing over to Joshua for a new phase in Israel’s history, David prays this would mean that Solomon keeps God’s law so that he has “success,” urging him to be strong and courageous (Jos 1v6-9). David then tells Solomon to add to what he provided and begin the work on the temple, ordering the leaders to help him. His point is that now the land is “subject” to the LORD and people, they are to “devote” themselves to seeking the LORD and begin to build the temple so the ark and sacred items can be brought into it. The kingdom will then be fully established. No longer having to lead Israel to the land or into battle, God’s presence will have settled amongst them.

Praying it home:
Thank God for making full atonement for sin so that we can draw close to him. Pray that you would devote yourself to doing whatever you can to honour him and see his purposes furthered.

Thinking further: Numbers in 1 and 2 Chronicles
The perceptive reader will note that the statistics in 1 and 2 Chronicles often differ from the equivalent records in Samuel and Kings. Many of the discrepencies can be reconciled. A few may be due to copying errors since the inspired orginals were written. But we should also remember the authors didn’t have the same concern with absolute numerical accuracy that we often do in the twenty first century. So large miltary units were classed “thousands” without this necessarily meaning they contained literally a thousand men. Given all this, and having noted the care with which the author has researched and ordered his account, we can be confident that where we may not be able to reconcile differences, there is an explanation that may well have been apparent to the original readers.
                                                          
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(149) May 29: 1 Chronicles 22-25 & John 11:1-17

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read consider what we can learn from the details.

To ponder:
To be “old and full of years” is a mark of honour and blessing (Job 42v17). It was then that David made Solomon king, and gathered Israel’s leaders, priests and Levites in readiness for the temple being built. The Levites over thirty were counted and organised into those to “supervise the work of the temple” (ie. its day to day activity, 9v28-32), act as officials and judges (ie. administer God’s law and settle disputes, 2 Chr 19v8), be gatekeepers (see 9v17-17), and praise God with the instruments David provided. They would serve on a rota, and were divided according to branches of Levi’s family tree, but in three groups according to his three sons. The note on Jeush and Beriah being counted as one family because they didn’t have many sons shows a concern that workload was evenly spread. Under Aaron, whose descendents were set-apart as priests, we also have a summary of the priestly role (23v13). In describing his descendents as having this role “for ever,” the author effectively means generation after generation as long as the covenant stands (Heb 7v11-28). He goes on to clarify that Moses’ descendents are to be normal Levites rather than priests. The note on Rehabiah’s numerous sons explains why Eliezer’s line was not combined with another as in 23v11, and that on Eleazar’s daughters clarifies that his descendents remained Merarites. In our particularly laid back day, the concern with order and organisation not only highlights the importance of the temple, but the need for these things if the church’s worship is to be fitting for our holy and orderly God (1 Cor 14v26-40).
            It seems that having first counted those over thirty, David later counted those over twenty (23v24, 27). Now God had granted Israel “rest,” and settled in Jerusalem, these Levites no longer needed to pack and carry the tabernacle and its various articles, and so could be given new tasks. In short, they were to assist the priests as outlined (23v28-32). Noteable is the praise that was to accompany the morning and evening sacrifices and when burnt offerings were made on Sabbaths and festivals (see ch. 25). Ritual is only sincere when in the context of heartfelt thanks.
            Chapter 24 moves from the Levites in general to deciding an order by which priests would minister in the temple. This was established carefully by priests, proportionally with respect to the number of descendents, and impartially, by lot. Nadan and Abihu’s premature death is mentioned not because of the sin that led to it (Lev 10v1-2), but to explain the succession of Eleazar and Ithamar, the heads of the two priestly lines. 24v5 may mean that as both regular priests and High Priests had come from both, no-one could claim a higher place in the order, which was recorded by a scribe in David’s presence - and so could not be queried (see 24v7-19). The roles the Levites received were also granted by lot (and so by the LORD) and in the presence of David and appropriate witnesses (24v31, 25v8).
            Chapter 25 records the Levites given to music. The word translated “commanders of the army” (25v1) could refer to chief Levites which makes more sense. The men were to “prophesy” to music under the supervision of their father. Here we see prophesy is a broad category as this does not seem to entail the visions or predictions of prophets, but an organised thanking and praising of God by trained Levites, no doubt for his acts and mercies to Israel (25v3, see Ex 15v20-21). This suggests every Christian prophesies in some sense when they praise God in church or in what they say to others. So Peter can explain the declaring of God’s wonders at Pentecost as an outpouring of prohecy (Acts 2v11, 16-18, 10v44-46).

Praying it home:
Thank God for the priveledge of service within his church. Pray he would give wisdom to those whose role is to organise and encourage Christians in their service, and especially those involved in music.

Thinking further:
None today.
                                                          
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(150) May 30: 1 Chronicles 26-27 & John 11:18-46

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read consider what individuals are commended for.

To ponder:
Having read of those doing the work of the temple and praising God with music, we now see the other two roles of 23v4-5 detailed. First, the gatekeepers are listed, which included those in charge of the treasuries (26v1-28, see 9v26-28). Here we see the great-grandsons of the esteemed Asaph serving, and clarification of the order of Hosah’s sons. As there were to be 4000 gatekeepers (23v5), the lists seem to be only of the “chief men” or supervisors (26v12). Their gates were assigned by lot. Those in charge of treasuries not only oversaw those of the temple, but the things dedicated after battle by David and his commanders (some of which was given to help repair the temple), and by Samuel, Saul and his commanders. There’s a sense in which gospel ministers are now gatekeepers, guarding access to the temple that is the church, and to the valuable truths of the kingdom (Matt 16v16-20, Matt 13v52). However, the New Jerusalem which is at the same time the temple of God’s presence has no gatekeepers, as the gates will always be open, and there will be no danger of treasures being stolen (Rev 21v22-27).
Second, we read of the officials and judges (26v29). We should probably understand the “work of the LORD” and matters pertaining to “the king’s service” and “affairs” (26v30-32) as the work of the officials and judges. In which case 26v29 refers to this role east of the Jordan with 26v30-32 referring to it on the west. These Levites would not only administer God’s law and so the king’s justice, but judge disputes, collect tithes etc. There is a sense in which the civil and religious spheres were therefore combined in these individuals.
What is striking throughout is that again and again we read of those who were leaders or were appointed because they were “capable” or “able” men, with one being designated a “wise counsellor.” Every Christian has their place in serving Jesus as their king just as these Levites did with David. But he particularly looks for capable, able and wise individuals “with strength to do the work,” and who are willing to take responsibility and lead.
Chapter 27 first records the twelve commanders of twelve divisions of 24,000 men. They were on a rota so that a division would serve one month each year, enabling David to have men ready in case of need. 27v1 seems to include commanders of hundreds and their officers that are not actually specified. However the note that “Perez was chief of all the army officers for the first month” (27v2) suggests the author assumes these within the monthly groups and is only naming the overall commanders. The list of “officers” or leaders of each tribe that follows may be akin to the “heads of families” in 27v1. They were effectively princes.
An intriguing note follows that in sinfully counting the men (ch. 21), David had limited the counting to those over twenty in order not to imply he didn’t trust God’s promise to make Israel innumerable. This suggests David was aware he was doing wrong when commanding the men be counted and so tried to somehow minimise his offence. However, the author is clear “wrath” came on Isael because of what David did. We should therefore guard against thinking we can somehow justify our sin by limiting it in degree or even doing something good to offset it.
The chapter ends showing the various spheres of responsibility David’s officials had, including counsellors, a guardian for his sons, a close friend and his chief commander. Like the church, his kingdom was a body of many parts in which each had its own place and honour (1 Cor 12).

Praying it home:
Praise God for the way he builds his kingdom through gifting everyday individuals. Pray that you would be capable, able, wise and ready to take responsibility.

Thinking further:
None today.
                                                          
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(151) May 31: 1 Chronicles 28-29 & John 11:47-57

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read consider what qualities David displays.

To ponder:
David summonds and then addresses those of 27v1 together with his mighty men and warriors. He repeats his heartfelt concern to build “a house” as “a place of rest” for “the ark” – signifying God’s presence. He is however clear that God cannot truly dwell in a building. The temple is just a resting place for his feet, no doubt with God himself in heaven (Is 66v1).
David then notes God’s rejection of him as builder (see notes ch. 22), but marvels that he has chosen him to be king and his son to sit on the throne, build the temple, and have an everlasting kingdom “if” he continues to be unswerving in obeying God’s law. As David knew the kingdom would ultimately endure because of God’s promise to him, this must refer to it ceasing to exist for a time if its kings proved unfaithful. With echos of Moses’ speeches in Deuteronomy, David then charges his hearers to obey the law in order that they may possess and pass on the land to their descendents “for ever” – ie. to generation after generation. All this explained the lack of king and established kingdom to the post-exilic reader.
Turning to Solomon, David’s charge then challenges us to obedience. It is to acknowledge God with “wholehearted devotion” and “a willing mind” because God understands the heart and “every motive” (1 Cor 4v5). Now foreshadowning Christ’s words, David promises if Solomon “seeks” to know God by these means, God will be found by him (Matt 7v7). But if Solomon rejects him, he will be rejected forever (Mk 8v28). If we would more intimately know the LORD, there is no other way than with such devotion and obedience.
            David then passed Solomon detailed plans for the temple (28v11-18), bracketed by the note “the Spirit” put them on David’s mind, and his comment that he had them “in writing from the hand of the LORD upon” him. We are therefore to see them as God given and so pleasing to him. Moreover, we see that inspiration can come by Spirit-governed reflection, not just by vision or voice. David then urged Solomon to “be strong and courageous” (Jos 1v6-9) and not be frightened or discouraged from the work as the LORD would be with him throughout and the various groups of people ready to play their part (28v21). Jesus’ promise to be with his followers to the end of the age gives us the same reassurance as we build his church (Matt 28v20).
            Acknowledging that the task of building a palace for God is a great one, and Solomon is young and inexperienced, David notes the treasures he has given, commits to giving more, and then asks who else will “consecrate” (ie. dedicate) himself to the LORD, presumably by giving too. We then read his hearers “gave willingly,” and “any” who had precious stones gave them. This giving was “free,” “wholehearted” and “to the LORD,” and the people rejoiced to see it. And it moves those of us who have more as these men did, to be so taken up with the building of the church that we give to God with the same attitudes (2 Cor 8-9).
In response David’s prayer affirms God should be praised: All greatness, power, glory, majesty and splendour are his. Indeed, everything is his, and so wealth and honour come from him. So David marvels that he and the people could give in this way. He sees himself and the nation as “aliens and strangers” to God (Ps 39), perhaps implying they have no right to provision as family members might. Moreover, their lives are fleeting and without hope. Yet “the abundance” from which they’ve given has come from God (Jam 1v17). Do we marvel at his generosity in the same way?
David then prays God would “keep” the people’s desire to give so willingly “in their hearts forever,” and grant Solomon the “wholehearted devotion” to obey him and build the temple. If we understand our hearts rightly, we recognise only God can do such things.
At David’s command, all the people then praised God and fell prostrate before him and David. The following day they then made numerous sacrifices and ate and drank in fellowship with the LORD. In this context it seems Solomon was acknowledged king for a second time (see 23v1) at which he was anointed “before the LORD,” (presumably before the ark) and so set-apart for this role. His reign is portrayed as one in which he prospered, Israel obeyed him, and all united in their submission to him (29v24). Most importantly, God exalted him. As only Saul and David had so far ruled Israel, the affirmation that his splendour surpassed that of all Israel’s previous kings should be understood as a turn of phrase intended to stress his greatness. So the book concludes with David’s death and the baton passed with great hope to Solomon.

Praying it home:
Praise God for so generously providing for you materially. Pray that he would work in your hearts the devotion and willingness to give generously to him and his work.

Thinking further:
None today.
                                                          

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