1 Crônicas 18
F.B. Meyer · Citado em PreceptAustin
1 Crônicas 18
Meyer - The border of Israel was carried to the line of the Euphrates, so that promise made by God to Abraham was fulfilled: ‘Unto thy seed I have given this land, from the river of Egypt unto the great river, the river Euphrates.’ ” Redpath - “Then there was Syria (ARAMEANS), the great heathen nation to the north, divided into two groups with capitals at Zobah and Damascus. They united together for protection but found themselves helpless against the might of David. Andrew Hill: David opposes Hadadezer’s declaration of sovereignty, perhaps because he has designs on controlling the trade route known as the King’s Highway (running from Sela in Edom to the city of Hamath through Damascus; this would explain David’s expansionist policy in the Transjordan against the Edomites, Moabites, and the Ammonites). NET Note - Heb “when he went to set up his hand at the Euphrates River.” The Hebrew word יָד (yad, “hand”) is usually understood to mean “control” or “dominion” here. However, since יָד does occasionally refer to a monument, perhaps one could translate, “to set up his monument at the Euphrates River” (i.e., as a visible marker of the limits of his dominion). For another example of the Hiphil of נָצַב (natsav) used with יָד (“monument”), see 1 Sam 15:12. August Konkel: The encounter with Hadadezer king of Zobah, a territory north of Damascus toward Hamath, is introduced immediately following the subjugation of Philistia and Moab (18:3). It was the result of an intervention in setting up a monument at the Euphrates River. Kings would set up monuments outside their own territory to represent their presence in territory they controlled. The Euphrates was a natural boundary for such a monument because it separated the northwest from the east. It is not certain whether David or Hadadezer was engaged in setting up the monument, which was north of both of their territories. The inference of the Chronicler, made from 2 Samuel 8:3, is that David was setting up the monument as a testament to his expanded conquests when Hadadezer resisted him. The result was an expanded war with the Arameans (2 Sam 8:4–6), which brought about a very significant dominion to the young state. The territory of David now extended to the boundaries of Tou (Toi), king of Hamath, and its territories on the Orontes River (1 Chron 18:9–11). The king of Hamath was eager to form an alliance with David since the Israelites effectively ended his conflict with the Arameans to the south. Tou (Toi) had no desire to engage the military might of David, but he was content to have a secure southern border to his territories. Summary statements are given in 1Ch 18:6, 13: The LORD gave David victory wherever he went. These episodes demonstrate the fulfillment of the prophetic promise in 1Ch 17:8-10a....David also engaged in destroying the weaponry of the Arameans. The Chronicler tells us that David hamstrung all but a hundred of the chariot horses (1Ch 18:4b). This practice follows the analogy of Joshua 11:6–9, where God requires that the horses be disabled and the chariots burned. In both cases this was to cripple the military of mercenary forces. It may have been a precaution against them being hired again in a military attack, but it also may have been regarded as a stipulation of what is termed holy war. All booty of those battles won by direct divine intervention belonged to God and could not be used as plunder [War in Chronicles, p. 481]. In Joshua 11:6 the spoils of war at Hazor were regarded as profane (ḥalalim) for Israel, a categorization that always carries moral implications. The NRSV goes with Konkel's interpretation - "David also struck down King Hadadezer of Zobah, toward Hamath, as he went to set up a monument at the river Euphrates." (1Ch 18:3NRSV) RSV = David also defeated Hadadezer king of Zobah, toward Hamath, as he went to set up his monument at the river Euphrates." (1Ch 18:3RSV) The NAB is similar = "David then defeated Hadadezer, king of Zobah toward Hamath, when the latter was on his way to set up his victory stele at the river Euphrates. (1Ch 18:3NAB) 1 Chronicles 18:4 David took from him 1,000 chariots and 7,000 horsemen and 20,000 foot soldiers, and David hamstrung all the chariot horses, but reserved enough of them for 100 chariots. seven thousand: 2Sa 8:4, seven hundred David Dt 17:16 Jos 11:6,9 Ps 20:7 33:16,17 hundred chariots: 1Ki 4:2 10:26 Related Resources: Deuteronomy 17:16+ (DAVID HEEDED THIS INSTRUCTION) “Moreover, he shall not multiply horses for himself, nor shall he cause the people to return to Egypt to multiply horses, since the LORD has said to you, ‘You shall never again return that way.’ 2 Samuel 3:18+ “Now then, do it! For the LORD has spoken of David, saying, ‘By the hand of My servant David I will save (yasha; Lxx = sozo) My people Israel from the hand of the Philistines and from the hand (yad = power) of all their enemies.’” 2 Samuel 7:9+ "I have been with you wherever you have gone and have cut off all your enemies from before you; and I will make you a great name, like the names of the great men who are on the earth. DAVID CAPTURES HORSES AND CHARIOTS David took from him 1,000 chariots and 7,000 horsemen and 20,000 foot soldiers, and David hamstrung all the chariot horses, but reserved enough of them for 100 chariots - 2 Samuel 8:4 says David took 700 horsemen instead of seven thousand while the other numbers agree, so that this must represent a copyist error in one of them, and the correct reading is probably 700 rather than 7000. Hamstrung horses would be disabled. Horses were not hamstrung out of cruelty but necessity because David could not take care of such a large number of horses while carrying out an active military campaign. Hamstringing meant cutting the tendons behind the back knees of horses so that they could not pull heavy loads or plow deeply. Walton - . chariots. The chariots of Syria during this period are similar to the Assyrian models depicted in reliefs of the ninth century. They featured two yoked horses with one or two others harnessed beside. Two spoked wooden wheels on a rear axle supported a small platform occupied by a driver and rider equipped with bow and spear. The sides only went up to mid-thigh on the standing occupants. hamstringing. Horses could not be mercifully shot as they are today, and the Israelites had no use for them and no means to care for them; they certainly did not want their enemies to have continued use of them. Hamstringing involves cutting through the rear tarsal tendon in the hock joint (equivalent of human Achilles tendon), leaving the horses unable to walk. (Page 334 IVP Background Commentary) NET Note - Heb “and David cut the hamstrings of all the chariot horses, and he left from them one hundred chariot horses.” See SPECIAL TOPIC: CHARIOTS Ron Daniel: We can see how riches might corrupt a king, and we certainly understand the problems associated with multiple wives. But what harm could there be in having lots of horses? God wanted the king of Israel to be dependent upon the Lord, not on his own military might. David understood this, and even wrote in one of his psalms, Psa. 20:7 Some boast in chariots and some in horses, but we will boast in the name of the LORD, our God. Guzik had an interesting comment on 100 chariots - That David kept such a small number shows remarkable self-control and trust in God. David obeyed the principle of Deuteronomy 17:15–16 and absolutely refused to trust in horses as military weapons. His trust was in God instead Psalm 20:7+ (PSALM OF DAVID) Some boast in chariots and some in horses, but we will boast in the name of the LORD, our God. Psalm 33:16-17+ (? AUTHOR) The king is not saved by a mighty army; A warrior is not delivered by great strength. 17 A horse is a false hope for victory; Nor does it deliver anyone by its great strength. (Psalm 20:7 and Ps 33:16–17). This is a very interesting text in light of Deut 17:14-17+, instructions God had given to those who would be His king. Dt. 17:14-17 says When you enter the land which the LORD your God gives you, and you possess it and live in it, and you say, ‘I will set a king over me like all the nations who are around me,’ 15 you shall surely set a king over you whom the LORD your God chooses, one from among your countrymen you shall set as king over yourselves; you may not put a foreigner over yourselves who is not your countryman. 16“Moreover, he shall not multiply horses for himself, nor shall he cause the people to return to Egypt to multiply horses, since the LORD has said to you, ‘You shall never again return that way.’ 17 “He shall not multiply wives for himself, or else his heart will turn away; nor shall he greatly increase silver and gold for himself. Notice that the king was forbidden to do three things: 1. He was not to accumulate horses. 2. He was not to accumulate wives. 3. He was not to accumulate gold and silver. Alan Carr makes some excellent observations and gives some wise advice - David had honored God’s command regarding items number one and three. David had disabled the horses taken in battle, 2 Sam. 8:4. He had also dedicated the gold and silver taken as spoil in battle to the Lord, 2 Sam. 8:7-12. But, he had disregarded what God had to say about accumulating wives. David had a giant, and if a name had to be attached to this giant, I think “Lust” would be appropriate. It appears that David had strong sexual desires and sought to satisfy his urges by accumulating women. But, David, like many others, discovered that many sexual partners will not satisfy your sexual desires, they will only increase them. David had problems with a spiritual giant named “Lust.” You may not battle that one, but you know the name of the one or ones you do battle. In fact, if you have never done it, it might be good for you to identify the identity of you giant. Admitting that it exists is the first step in seeing it defeated! Gleason Archer - What is the correct number of horsemen that David took in his battle over Hadadezer, seventeen hundred (2 Sam. 8:4) or seven thousand (1 Chron. 18:4)? In the war against Hadadezer of Zobah, David won a significant victory near Hamath, capturing many prisoners, listed in 2 Samuel 8:4 as “a thousand and seven hundred horsemen, and twenty thousand footmen.” But in 1 Chronicles 18:4 the number taken in this engagement is given as “a thousand chariots, and seven thousand horsemen, and twenty thousand footmen [i.e.,infantry].” There is no question but that these two accounts refer to the same episode, and therefore the prisoner count should be the same in both instances. There has been a scribal error or two either in Samuel or in Chronicles. Keil and Delitzsch (Samuel, p. 360) have a most convincing solution, that the word for chariotry (reḵeḇ) was inadvertently omitted by the scribe in copying 2 Samuel 8:4, and that the second figure, seven thousand (for the pārāsím “cavalrymen”), was necessarily reduced to seven hundred from the seven thousand he saw in his Vorlage for the simple reason that no one would write seven thousand after he had written one thousand in the recording of the one and the same figure. The omission of reḵeḇ might have occurred with an earlier scribe, and the reduction of seven thousand to seven hundred would followed by chain reaction when the defective copy was next copied by a later scribe. But in all probability the Chronicles figure is right and the Samuel numbers should be corrected to agree with it. (Page 175 in the New International Encyclopedia of Bible Difficulties) 1 Chronicles 18:5 When the Arameans of Damascus came to help Hadadezer king of Zobah, David killed 22,000 men of the Arameans. the Arameans = the Syrians: 2Sa 8:5,6 1Ki 11:23,24 to help: Isa 8:9,10 Zobah: 1Ch 18:3 1Sa 14:47 Related Passages: 2 Samuel 8:5 When the Arameans of Damascus came to help Hadadezer, king of Zobah, David killed 22,000 Arameans. ANOTHER NORTHERN FOE DEFEATED When the Arameans of Damascus came to help Hadadezer king of Zobah, David killed 22,000 men of the Arameans - Aram was the old name that became Syria in the Hellenistic period (332 B.C.-63 B.C.) Did David kill 22,000 in battle or after they were captured. Ancient war was brutal so it could have been either or both. Walton on Damascus - Damascus is located in an oasis watered by the Barada River in the shadow of the Anti-Lebanon range to the west and with the Syrian desert stretching out to its east. It is first mentioned in the lists of Thutmose III in the fifteenth century and is named, though not in a major role, in the Amarna texts. Its major prominence comes in the conflicts with Assyria in the ninth and eighth centuries. The continuing occupation of the site has offered few opportunities for excavation, resulting in no information to illuminate the biblical period. (Page 334 IVP Background Commentary) (See Wikipedia History of Damascus - See timeline of Damascus) 1 Chronicles 18:6 Then David put [garrisons] among the Arameans of Damascus; and the Arameans became servants to David, bringing tribute. And the LORD helped David wherever he went. became David's: 1Ch 18:2 Ps 18:43,44 Lord: 1Ch 17:8 Ps 121:8 Pr 21:31 Related Passage: Psalm 121:8+ The LORD will guard your going out and your coming in From this time forth and forever. 2 Samuel 8:6,14+ Then David put garrisons among the Arameans of Damascus, and the Arameans became servants to David, bringing tribute. And the LORD helped David wherever he went....14 He put garrisons in Edom. In all Edom he put garrisons, and all the Edomites became servants to David. And the LORD helped David wherever he went. DAVID DEFEATS ARAMEANS WITH GOD'S HELP Then David put garrisons (Wikipedia) among the Arameans (Syrians) of Damascus, and the Arameans (Syrians) became servants to David, bringing tribute (Wikipedia). - Garrisons is not in the Hebrew text fits the military context and is included in the parallel passage in 2Sa 8:6. Garrisons were places where troops were stationed in captured territory to keep it under control. NET Note - The object נְצִיבִים (nétsivim, “garrisons”) appears to have been accidentally omitted from the text. See v. 13, as well as the parallel passage in 2 Sam 8:6, which includes it.
1 Crônicas 18
Meyer - “In view of the desire of the king to build the Temple of God, the chapter is of special interest; it shows how in these wars he was amassing treasure with that purpose in view, not for himself, but for his son.” (Meyer) Selman - “At first glance, this is a somewhat artificial record of David’s military successes, which has been produced by leaving out the more interesting narratives and those less favourable to David. This view is rather inaccurate, however, since positive elements such as the birth of Solomon, David’s magnanimity to Saul’s family, and David’s psalms are omitted…. The reason is that Chronicles has chosen to focus on the relationship of David’s wars with the Davidic covenant and the temple preparations.”
1 Crônicas 18
Meyer - 1 Chronicles 18:13—He put garrisons in Edom; and all the Edomites became servants to David Edom and Israel were closely related, but there was constant rivalry and war between the two peoples. Sometimes Israel held the upper-hand for a little; but Edom soon broke loose again, and resumed the old independence, with the border forays (2 Chronicles 21:10; 25:11–14; Psalm 137:7). Now as Edom stands for the flesh, which hungers for the savory dish, and is willing to give even its birthright of spiritual power to secure it—this long feud is full of interest to us. It reminds us of the strife of Romans 7, between the will of the renewed man and the law of the members, ever striving for mastery. We turn on the pages of our Bibles to Isaiah 63, where a mighty Conqueror is seen coming toward the southern frontier of Palestine, with His back on Bozrah and Edom. His garments are dyed with the blood of Israel’s foes; and behind Him cities are desolate and depopulated, territories are laid waste without inhabitant, and Edom’s hostility is forever quenched in blood. What a portraiture is here of Jesus “mighty to save,” who in His cross triumphed over principalities and powers, and made a show of them openly. He has overcome the world, the flesh, and the prince of the power of darkness; and stands forevermore between us, and our former oppressors. Let us resign the conflict wholly to Him. We have sought in vain for victory by resolutions and endeavors; by close attention to religious duties; by occupying our mind with various interests, so that we had no leisure to be tempted; by diet and exercise. Now, hand the conflict absolutely over to Jesus: do not even try to help Him: just let Him do all: be quite still, and when temptation comes, let Him meet it. 1 Chronicles 18:14 So David reigned over all Israel; and he administered justice and righteousness for all his people. David: 1Ch 12:38 administered: 2Sa 8:15 Ps 78:71,72 89:14 Isa 9:7 32:1,2 Jer 22:15 23:5,6 Jer 33:15 DAVID'S REIGN OF JUSTICE AND RIGHTEOUSNESS So - Therefore, for this reason. What reason? The summation of all the previous passages, all the victories over all the enemies, all made possible only by the help of the LORD! This last section of chapter 18 gives us a general description of David's government. David reigned over all Israel - David's kingdom is established by the help of the LORD. This is the high point of Israel as a nation in the Old Testament, the mystical "Camelot" if you will! That glory would sadly soon be sullied by David's wandering eyes! and he administered justice (mishpat; Lxx - krima) and righteousness (tsedaqah; Lxx - dikaiosune) for all his people - NET Note = Hebrew = “and he was doing what is just and fair for all his people.” Note all so not just the rich, powerful, influential! David's administration is clearly a foreshadowing to the future reign of the Son of David the Messiah, for Isaiah 9:7+ says "There will be no end to the increase of His government or of peace, On the throne of David and over his kingdom, To establish it and to uphold it with justice and righteousness From then on and forevermore. The zeal of the LORD of hosts will accomplish this." The prophecy in Jeremiah adds "Behold, the days are coming,” declares the LORD, “When I will raise up for David a righteous Branch; And He will reign as king and act wisely And do justice and righteousness in the land." (Jer. 23:5) And again Jeremiah records "‘In those days and at that time I will cause a righteous Branch of David to spring forth; and He shall execute justice and righteousness on the earth." (Jer 33:15+) Justice and righteousness - this phrase occurs 22x in the NAS - 2Sa 8:15; 1Ki 10:9; 1Ch. 18:14; 2 Chr. 9:8; Ps. 99:4; Ps. 119:121; Eccl. 5:8; Isa. 9:7; Isa. 33:5; Jer. 9:24; Jer. 22:3; Jer. 22:15; Jer. 23:5; Jer. 33:15; Ezek. 18:5; Ezek. 18:19; Ezek. 18:21; Ezek. 18:27; Ezek. 33:14; Ezek. 33:16; Ezek. 33:19; Ezek. 45:9 Eugene Merrill - BKC - The creation of an empire, though still small in comparison with the great powers of today, required the creation of a bureaucracy to administer its affairs. “But let justice roll down like waters And righteousness like an ever-flowing stream. -- Amos 5:24 THOUGHT - Beloved, are you being mistreated, treated unjustly, etc, etc. Are you growing weary watching the manifold manifestations of injustice and unrighteousness not only in America but around the entire world? Then hold on to Jesus dear brother or sister, because He is coming (soon) and will exercise justice and righteousness over the entire earth in His Messianic Kingdom! This hope is not a hope so, but a hope sure! You can stake your life and your eternal destiny on it! August Konkel: Israel itself was a confederation of disparate tribes, genealogically related, but they retained their separate identities. David was able to reduce the hostile states to agreements of taxation and thereby provided domestic security. This could be described in a brief eulogy as governing with justice and equity (18:14 AT), much as could be said of King Solomon (1 Kings 4:21). If such a kingdom were to survive, it would require very judicious administration. Mark Boda: The final phrase is literally “he enacted justice and righteousness,” qualities related to the proper administration of justice, which was a key role for the king in ancient Israel as vice-regent of the Lord (Pleins, 2001; Weinfeld 1995). These qualities typify conformity to an ethical standard or norm set by God and his law (see Ps 72:2-4, 12-14). Those who benefit from such righteous justice are the vulnerable of society, often listed as the poor, the needy, the widow, and the fatherless. Such justice has both a positive and a negative quality, that is, it involves frustrating the schemes of the oppressor as well as protecting the rights of the oppressed (see Ps 72:4). Such characteristics of royal justice ultimately find their source in the character and action of the High King of Israel, the Lord (Ps 146:7-10). Peter Wallace: Too often we think that treating everyone “fairly” means treating everyone the same. But the equitable administration of justice means doing what is right and fair in this case. No one has ever devised a code of justice that covers every possible situation. So the question for the judge is this: given the law, how do we apply the law rightly? How do we apply the law equitably to the case before us? Justice (04941) mishpat/mispat from shaphat = to judge, govern) is a masculine noun used over 400x in the OT and has general meanings including a judgment, a legal decision, a legal case, a claim, proper, rectitude. Vine adds that mishpat/mispat "has two main senses; the first deals with the act of sitting as a judge, hearing a case, and rendering a proper verdict. Eccl. 12:14 is one such occurrence. Mishpat can also refer to the “rights” belonging to someone (Ex 23:6). This second sense carries several nuances: the sphere in which things are in proper relationship to one’s claims (Ge 18:19—first occurrence); a judicial verdict (Dt. 17:9); the statement of the case for the accused (Nu 27:5); and an established ordinance (Exod. 21:1). (Vine's Expository Dictionary) Righteousness (06666) tsedaqah from tsedeq = rightness, righteousness) conveys the idea of that which is straight and so one who is upright or righteous is one who walks a straight path. The root thought is that which conforms to an ethical or moral standard. TWOT notes that "The masculine tṣedeq (06664) occurs 118 times, the feminine tsedāqâh 156 times. The two forms do not differ in meaning, as far as we can prove (Snaith ibid., p. 72)." The first use of tsedaqah in Ge 15:6+ is informative as it describes the righteousness that God decreed of Abram when he believed in the Lord and His promises (especially the promise of the Seed, the Messiah - Gal 3:8+, Gal 3:16+). So the righteousness described here in Isa 61:11 is supernaturally (Spirit) enabled righteous thoughts, words and deeds before God and before men. Comment on Tsedaqah in Genesis 15:6 - right standing in the sight of God was imputed or placed on Abraham's spiritual account. At Calvary our sins were put on Jesus' account (cp "numbered [counted - Heb = manah = to count, reckon; Lxx = logizomai] with the transgressors" - Isa 53:12) and He as our perfect, sinless Substitute suffered the punishment that should have fallen on us (Isa 53:6+). When Abraham trusted God's promise of a coming Seed, the Messiah (and however much of that truth that had been revealed to him), Christ's righteousness was placed "on credit" on Abraham's spiritual account (2 Cor 5:21+) and he stood positionally (and perfectly) righteous and forgiven before the Holy God! Abraham proved his faith by his works when he offered Isaac on the altar (James 2:14–24+). Abraham was not saved by obeying God, or even promising to obey God. However his obedience (cp Ge 22:1-2, 15-17, 18) proved his faith. Sinners are not saved by faith plus works but by a faith that works! If it does not "work" then one has reason to question whether it is genuine faith! 1 Chronicles 18:15 Joab the son of Zeruiah was over the army, and Jehoshaphat the son of Ahilud was recorder; Joab: 1Ch 11:6 2Sa 8:16 Jehoshaphat: 1Ki 4:3 recorder: or, remembrancer DAVID'S COMMANDER AND RECORDER Joab the son of Zeruiah was over the army Joab is the "wild one" who David refused to punish for killing Abner, only giving him a "slap on his wrists" so to speak. Joab was the one who was first into Jebus and was made commander as David had promised. Mabie - In addition to the royal princes (David’s sons) who served in various leadership roles within the royal bureaucracy, the Chronicler notes two areas of administration (recorder and secretary [scribe]), two areas of military service (the regular army and the specialty wing of the Kerethites [Cretans] and Pelethites [Philistines]), and one area of religious oversight (priests). and Jehoshaphat the son of Ahilud was recorder - The role of recorder is uncertain but would appear to be like a royal historian, secretary, keeper of records. August Konkel: One of the positions in the king’s administration was that of recorder. It is not possible to determine his precise function, but it may have included the oversight of public records, necessary in a royal court, as well as reporting to the king and transmitting royal decrees, as was true in Egyptian courts. Kings were reliant on scribes, who no doubt had to function in several languages for international correspondence. Shavsha is not a Hebrew name (v. 16); it is possibly Egyptian. Walton on recorder - The recorder would have charge of the records and documents of state and could be viewed as a herald or even as the equivalent to the modern press secretary. He also had control of who was admitted to see the king and would have been the protocol officer. The secretary would have been in charge of diplomatic correspondence and would have been comparable in some ways to the Secretary of State. (Page 335 IVP Background Commentary) Bob