Commentary on the First Book of Chronicles

ON THE FIRST BOOK OF CHRONICLES. PROOEMIUM.

^A The author who undertook to handle the present subject follows in these books the things that were passed over by the writer of the history of the Kings. This is what the title of the book also signifies, and he gathered these things from many prophetical writings. He also joined to these many things which are read in the books of the Kings, for he applied himself to keeping the series of history continuous and uninterrupted. Furthermore, tracing back the genealogy, he derives the whole human race from one man. And, since he makes mention only of the kingdom of Judah, he teaches which are the villages of theirs, and the cities, and whence they received their name. From here we learn that Nathan, from whom Luke derives the genealogy of Christ, was a full brother of Solomon, born of David and Bathsheba. And he also shows that Rechab, who is praised in many places in Scripture, was of the tribe of Judah. He says also that Reuben fell from his birthright, having defiled his father’s bed; but that Joseph received these things in his stead. And that Judah was preferred for the leadership on account of his surpassing virtue. But especially on account of the Lord who blossomed forth from him according to the flesh. For this is what "[he who is] for a leader among you" signifies. For the others indeed were temporary, but this one alone came forth from him, being the eternal king. He teaches also how the tribes beyond the Jordan conquered the foreigners, having placed their hope in God and Him alone. He also provides the genealogy of the priests and the Levites. And he shows that Sadoc, who held the high priesthood in the time of David, was the eleventh from Aaron; and that Azarias, a descendant of Sadoc, was the first to exercise the priesthood after the construction of the temple by Solomon; from whom also was Josedek, who after the captivity was led away to Babylon. Whose son was Jesus, the high priest, who led back the captives alongside Zorobabel. From here we learn that Core, who rebelled against Moses, was his first cousin, being a descendant of Isaar, son of Caath, brother of Amram, the father of Moses; and that the children of this man were not participants in their father’s punishment. For the great Samuel traces his lineage from him, and Heman the psalmist was a descendant of Samuel. For he was the son of Joel, the son of Samuel. Azar ^C the psalmist traced his lineage from Gedsom, the son of Levi, the brother of Caath. And Ethan, one of those who sang, traced his lineage from Merari, the son of Levi, the brother of Caath. He also speaks of the difference between the priests and the Levites. He also speaks of the captivity. ^D

also one of the cantors, from the son of Merari, of Levi, and descends. He also sets forth the distinction between priests and Levites. Furthermore, the historian describes the causes of the captivity, for he flourished after the captivity. For in histories, a narrative of *future* events is not found. He also teaches how those who dwelt with them were made captives of the Philistines. He teaches how the aliens, dwelling with the Israelites, were oppressed by their arms. Likewise, he writes that the priests, the Levites, and the Nethinim served God as was fitting. For many from other tribes also dedicated themselves to the ministry of the priests and Levites, carrying water and chopping wood. For if the Gibeonites did so, how much more did they? Moreover, the word "Nethinim" is expounded among the Hebrews as "gift of God." He says also that there were inhabitants of Jerusalem from Judah, Benjamin, Ephraim, Manasseh, and Levi. He calls the Coreans the sons and grandsons of Core; from whom, he says, janitors were appointed by David and Samuel. In the fourth place, mention is made of the tabernacle, because the temple had not yet been built. He shows also that the rotations of the days were made by weeks. To others, he says, were entrusted the vessels of the ministry, and all inanimate things which were brought to the altar. The burial of Saul is also described more plainly here, that he was placed under the oak of Jabes. For in the books of Kings, it is read as "under the field in Jabes." Likewise regarding the ventriloquist. For he says, "Samuel the prophet answered him." It is manifest that this happened by the providence of God, which Saul sought through sorcery. Scripture therefore called such a vision Samuel; from whom Saul desired to know future things; whether a certain angel showed that form, or whether God, through the soul of the prophet, revealed future things to the ventriloquist, just as to Pharaoh the abundance and the famine, and to Nabuchodonosor the succession of the empires of the world. ^A

CAP. XI.

CAP. XII.

CHAPTER XIII.

COMMENTARIES ON BOOK I OF CHRONICLES

CAP. XV.

^A VERS. 1. David was clothed in an ephod alone. And yet he was not a priest. Aquila interpreted it as *vestment*; Symmachus, however, as *epomis* (an ephod). But these things were both priestly and common. Therefore, David, being pious, danced before the ark, having laid aside his kingly attire and wearing only a common ephod, which they now call Arcadic. For how, being pious, would he have transgressed the law?

CAP. XVI.

VERS. 3. *Chelchal* (a cake), a cake of bread. In the Book of Kings it says *collyrida*.

VERS. 7. Then David instituted, in the beginning of praising the Lord, the *hand* of Asaph and his brethren. That is, with them leading. He hints that all the Psalms are David’s. And he committed them to these men, as the phrase "in the hand" shows; for they constantly performed the psalmody, relieving the labor by succession. Now the tabernacle was in Gabaon. Therefore, Sadduc offered sacrifices there. How, then, did David build an altar on the threshing floor of Orna, when the ark was not there? But he was compelled to appease God on account of the punishment of the people. Hence the history says: *And David could not go before it to seek the Lord, because he was in haste from the face of the sword of the angel of the Lord.* For this reason, he also consecrated the place of the sacrifice as a temple. And that this was acceptable to Him, the fire from heaven, which consumed and devoured the sacrifice, showed.

Chapter XXII.

^C VERS. 1. *Because you have shed much blood.* It deters from homicide. For he who calls the deed performed by Phineez a sacrifice does not blame a just slaughter. Regarding whom David speaks thus: *And Phineez stood and appeased God.* Moreover, Moses and the Levites, after the making of the calf, killed three thousand; and Samuel killed Agag; and Elias, the four hundred and fifty priests of Baal. It was fitting, therefore, that Solomon, the peaceful one, should bear the type of Christ, who was to build churches throughout the whole world, as well as the Jewish temple. For, according to Paul, *He is our peace, who has made both one.*

CHAPTER XXIII.

VERS. 3. *And the Levites were numbered.* He sets forth the number of the Levites and how David assigned them to various duties; how the descendants of Moses were chosen for these; how Zadok, the high priest, was a descendant of Eleazar, and Abimelech of Ithamar; how to those who descended from him, because they were more numerous, he assigned two turns, but to the posterity of Ithamar only one. Luke also mentions this order in the Gospel, calling Zacharias of the division of Abia. And the present book shows that this Abia received the seventh lot.

CAP. XXV.

VERS. 1. Asaph, and Heman, and Idithum, of the singers... [index: entries preserved]

prefects. Some say they were not called prophets of God, but of David, from whom they received the hymns they played on musical instruments. That they themselves also partook of the prophetic grace, Scripture signified, saying: ^A *Prophesying with harps*, and so forth. And again, *Filii Asaph*, meaning the sons of Asaph the prophet. And again, he speaks of Idithum, of him who prophesied confession; but concerning Aman he says, *The seer of the king in the words of God*. Moses’ descendants he appointed guardians of the sacred treasures, in which were stored the spoils of the enemy and the gifts offered to God.

CAP. XXVI

Chapter XXVII

CHAPTER XXVIII

CAP. XXIX