... was right in the eyes of the Lord,” under the vigilant tutelage of Jehoiada. Part of his achievement might be credited to his mother from Beersheba, a city in the far south of Judah, as far as possible from northern corruption. The high places remain, however, and in this context the mention of incense burning and deviant sacrifices might serve as a bit of an ominous foreshadowing. A major undertaking during Joash’s reign is the restoration of the temple (12:4–16). Although no motive is stated, one ...
... dismantling of the temple (25:13–21), but there is no mention of any idolatrous paraphernalia, only implements and vessels known from the blueprints of the Torah. Judah is sent into captivity, but Nebuchadnezzar does install a provisional government for those who remain (25:22–26), with Gedaliah (grandson of Josiah’s official in chapter 22) as the superintendent in the town of Mizpah. His directive to settle down and serve the Babylonians does not sit well with a faction led by Ishmael, whose “royal ...
... the cusp of being rendered obsolete by a permanent shrine (temple), David reveals new roles for the Levites in relation to the ark, among which musical ministry is primary. For this next phase of history, the sacred shrine will have two locations, with the tabernacle remaining at Gibeon and the ark in a tent in Jerusalem. Of the Levitical clans appointed in 15:17 to transport the ark, Asaph is responsible for musical worship at the tent in Jerusalem (16:5, 37). First Chronicles 16:4 outlines the three basic ...
... appropriate resources to challenge David, since he needs to hire mercenaries from Aramean states to the north (Aram Naharaim, Aram Maakah, Zobah). These mercenaries are placed out front, where their powerful chariots can take advantage of the open fields, while the Ammonites remain near the city. Joab’s strategy is to divide his army into two groups, the first of which he will lead against the Arameans, and the second of which his brother Abishai will lead against the Ammonites near the city. However, the ...
The list in 24:1–19 then focuses on the Aaronic priestly line in Israel. After referring in passing to the tragedy that befell Aaron’s sons Nadab and Abihu (Lev. 10:1–2; Num. 3:4), the list focuses on the two remaining clans established by Aaron’s other two sons, Eleazar and Ithamar. Two priestly figures assist David, the one Zadok from the clan of Eleazar and the other Ahimelek son of Abiathar from the clan of Ithamar (cf. 1 Chron. 15:11; 18:16). The ultimate dominance of the former (Eleazar) ...
... leaders (military, officials, tribal and family heads), leading them to the tabernacle at Gibeon. While David brought the ark into Jerusalem, housing it in a tent where verbal worship was conducted (1 Chron. 16:1, 37–38), the rest of the tabernacle has remained in Gibeon, where both sacrificial and verbal worship are conducted (16:39–42). Although the ark is in Jerusalem, it is to Gibeon that Solomon goes with the people to inquire of Yahweh and sacrifice burnt offerings. Seeking Yahweh in proper ways ...
... of the people either at or toward the temple in Jerusalem. The accent on prayer in Solomon’s address to Yahweh here continues the emphasis on the innovation of verbal worship throughout the account of David (see 1 Chronicles 16). While the temple remains a place of sacrifice, administered by the priests, with David and Solomon there is a greater emphasis on verbal praise fostered by the nonpriestly Levites and prayer uttered by the people. Several of the scenarios in verses 18–40 focus on the necessity ...
... from the people, led by Solomon’s former nemesis, Jeroboam son of Nebat (cf. 1 Kings 11:26–40). The composition of this rebellious flank is depicted as “all Israel,” although it becomes clear by verse 17 that the tribe of Judah has remained faithful to Rehoboam. Ignoring the wise advice of Solomon’s advisors, Rehoboam follows the foolish advice of his young friends and gambles away the kingdom. Fearing for his life, Rehoboam flees south to Jerusalem to gather reinforcements but is dissuaded from ...
... leaders recognize the stakes involved. The most intense opposition comes from Samaria, just north of Judah. These neighbors might have been offering sacrifices to Yahweh, but they were also worshiping other gods (2 Kings 17:33). They are a mixed people. Some Jews remained in the northern kingdom when the majority went into captivity to Assyria in 721 BC. They were mixed with other captive peoples whom the Assyrian king Esarhaddon (681–669 BC, cf. Ezra 4:2) had moved there. These are the ancestors of the ...
... the family names in 8:3–14 are also in Ezra 2. That would indicate that those who return to Jerusalem now have relatives in Jerusalem from the first emigration. The phrase “the last ones” (8:13) may indicate that no others from that family have remained behind; the other families still have relatives in Babylon. The preparation for the journey is described in detail in 8:15–30. If there were some five thousand people, we can see the wisdom of taking a few days to organize them. Ezra discovers there ...
... thing Nehemiah does is survey the situation. No doubt, even in these three days, he is gathering information and getting acquainted with the leaders of the people. But he wisely does not yet tell them of his project. He needs time to survey the existing remains of the walls and their condition. He knows God has called him to this work but is careful to await the correct time to present the project to the leaders and all the people. Nehemiah describes his secret (by night) inspection of the condition of ...
... or the beginning of October. The effect of this “victory” on the enemies is evident. They lose their self-confidence, and they fear (6:16). As long as they can convince themselves that this work is not legal and not of God, they can remain comfortable in their unbelief. However, when they realize that God has his hand in the project, they have reason to fear. “In those days” means “throughout that period” (6:17), not only the present moment. It no doubt is included here to emphasize God ...
... in comparison with the large number of priests reflects the situation described in Ezra 8:15–20. The list of gatekeepers here is very brief (11:19); in 1 Chronicles 9:23–26 more details are given, and some of the gatekeepers are Levites. The remaining verses in this list give miscellaneous details. Some of the priests and Levites continue to live in the villages (11:20). The temple servants do not have to move; they already live in Jerusalem (11:21). Mattaniah must be of considerable age since his ...
... Neh. 10:39). The statement “for [because] Judah was pleased with the ministering priests and Levites” highlights an important truth: when worship and pastoral leaders serve according to Scripture and in order to please God, the “spiritual” level of the community remains high, and the people give generously for God’s work (12:47). Nehemiah and the leaders wisely organize the administration to correctly follow the law of God, as they promised in Nehemiah 10:29. Likewise, the next paragraph (13:1–3 ...
... of them, and all the nobles of the provinces, the satraps, the governors and the king’s administrators helped the Jews, because fear of Mordecai had seized them” (9:2–3). The Jews can now live peacefully throughout the kingdom of Persia, at least as long as Mordecai and Esther remain influential in the courts of the king.
... 8:7). Once pure and upright, Job will experience God’s protection (8:6). 8:8–10 · Eliphaz was the first to appeal to experience, primarily his own (4:8, 12–21; 5:27). Having heard Eliphaz draw on personal experience and having seen Job remain unimpressed, Bildad implores Job to heed experience based on long-standing ancestral tradition. He may well have in mind even the primordial (Deut. 4:32). Job must pay attention to the ages. 8:11–19 · This section is not without its interpretive hurdles. What ...
... 13:4), but based on Job’s following comments, the lies are not so much about Job as about God (13:7–12). Job believes he is speaking honestly about God, and emboldened by his belief that the friends speak deceit, he demands that they remain silent. He, meanwhile, is ready to appear in court. Job now addresses God directly (13:20–14:22). A day in court is possible for Job if God would withdraw his overpowering, oppressive presence. In a less intimidating, more neutral courtroom, there Job presents his ...
Elihu? Has he been here the whole time? He is not one of the three friends introduced in the prologue, and he is not mentioned in the epilogue. Yet from his own words he has been nearby and listening in, remaining silent in the presence of men older than he. But now he can no longer restrain himself. We have seen above under “Composition” that many think the Elihu character is a late insertion. Not mentioned earlier or later by the narrator, and not acknowledged by human characters or God, Elihu ...
This psalm forces readers to make a choice: serve God and succeed or follow the world and lose. Yet the author of this psalm and those of the remaining psalms know that life is not so simple. The righteous do not always get ahead; the ungodly do not always fail. This psalm describes how life ideally should play out on earth and how it ultimately will turn out in eternity. It establishes a key theme traced throughout the Psalms: ...
... with self-centered, self-aggrandizing oppressors. He seeks God’s help, knowing that God will do what he promises (12:1, 3, 5–7). Yet, even though God one day will rise and conquer on behalf of his people (12:5), he has not yet done so, and the world remains the playground of those who rejoice in evil (12:8).
In five of the twelve direct commands/entreaties in this psalm (cf. 17:1, 6), David asks God to hear his prayers. In the remaining seven (cf. 17:7–8, 13–14), he desires God’s protection and support. In the three indirect commands, David seeks God’s favorable assessment regarding his attitudes and actions (cf. 17:2) and desires that God would overwhelm him with his presence (17:15—literally “when [I am] awakened, ...
... 18:1–2, 18, 46). God gives David a remarkable victory over his enemies—empowering him to fight, honoring him after the battle, and causing the defeated nations to tremble before him (18:31–45). God does all this because he delights in David, and David remains faithfully obedient to him by living humbly and blamelessly, with God as his refuge (18:20–30). David praises his God and determines to praise him throughout the nations. God’s kindness to David extends through all generations (18:46–50).
... –6, 10–12). Yet, despite facing such dangers, David declares that he is not afraid, because God is his light, salvation, stronghold, protector, helper, and displayer of good (27:1, 5, 9, 13). As a consequence, David pleads with God never to turn him away but to allow him to remain in his presence always (27:4, 7, 9, 11–12).
... clap . . . hands,” appear only here in the Psalms, as does the combination of words that forms the concept of “shout . . . with cries of joy” (47:1). A different word for “shouts of joy” (47:5) surfaces in the Psalter only four other times. The remaining word of praise in this psalm, rendered “sing praises” (47:6 [3×], 7), does enjoy a moderate frequency of usage in the Psalter. That the psalmist chooses less frequently occurring words of praise makes Psalm 47 somewhat unusual in its style.
The near repetition of 62:1–2 in 62:5–6 conveys David’s ability to remain confident despite experiencing danger (62:3–4) and provides the foundation for his charge to God’s people to rely on him as their powerful protector (62:7–8). David concludes (62:9–12) by reinforcing his already-stated views: the world system, being transitory, cannot be relied on; it is God alone, being powerful and loving, who can and must be relied on.