Worship service 7/20/25.
Greetings and call to worship.
Greetings and good morning, saints, Christians and holy brethren, the chosen and blessed of the Lord, called to worship Him in the sanctuary, and proclaim the wonders of His name, through the hearing of His word, and the receiving of His truth into the very heart. Grace, mercy and peace be multiplied to you through the wonderful mercy and gracious condescension of our glorious Lord and Savior Jesus Christ. He is worthy of all our devotion; therefore, let us fall before Him with the whole heart and offer sincere thanksgiving according to His blessed and honorable name. He is holy. Psalm 99:1-3 says, “The Lord reigneth; let the people tremble: he sitteth between the cherubims; let the earth be moved. The Lord is great in Zion; and he is high above all the people. Let them praise thy great and terrible name; for it is holy.” Let us come before the Lord with honor, fear and adoration for He is holy, and all holy hearts are drawn to him. A Puritan minister writes, “Take heed of drowsiness in hearing. Drowsiness shows much irreverence. How lively are many when they are about the world, but in the worship of God how drowsy, as if the devil had given them opium to make them sleep! A drowsy feeling here is very sinful. Are you not in prayer asking pardon of sin? Will the prisoner fall asleep when he is begging pardon? In the preaching of the word, is not the bread of life broken to you? and will a man fall asleep over his food? Which is worse, to stay from a sermon, or sleep at a sermon? While you slept, perhaps the truth was delivered which might have enlightened your souls. Besides, sleeping is very offensive in a holy assembly; it grieves the Spirit of God, and makes the heart hard. Ezek 13: 22. Therefore, as Christ said, ‘Could ye not watch one hour?’ so, can ye not wake one hour? Matt 26: 40. I deny not but a child of God may sometimes, through weakness and indisposition of body, drop asleep at a sermon, but not voluntarily or ordinarily. The sun may be in an eclipse, but not often. If sleeping be customary and allowed, it is a very bad sign, and a profanation of the ordinance. A good remedy against drowsiness is to use a spare diet upon the Sabbath. Such as indulge their appetite too much on a Sabbath, are fitter to sleep on a couch than pray in the temple.”
Let us then be awake to righteousness, to hear and listen attentively with zeal and diligence, for He is worthy.
Prayer unto the public reading of the Holy Scripture:
Our holy and righteous Father,
Eternal, immutable, full of justice and righteousness,
Merciful, compassionate, and faithful—The God who will by no means clear the guilty, Yet showing mercy to thousands that love thee with the whole heart and keep thy commandments:
We come before thee solemnly and sincerely, as those whom thou hast called out of darkness and into the marvellous light of thy Son. According to thy word, we are bid and commanded to draw near with a single heart and upright affections; And so we ask thee to grant it to us, that it may be even so—Acknowledging that thou art incomprehensibly great, holy, and excellent, Glorious in power, fearful in praises, doing wonders. We are therefore careful to approach thy altar, knowing the severity of thy law, the holy requirements of the gospel, and our own vileness and unworthiness to draw so near unto thee.
We freely confess, O Lord, that apart from the mediation of our Lord Jesus Christ, we are justly denied entrance into thy glory, and must be cast from thy presence as an abominable thing. For we are guilty and polluted, Unable of ourselves to repent or return, and altogether unfit to render thee any service that is not defiled by sin. Yet we believe that thou art our God, and the rewarder of them that diligently seek thy face. Therefore, we boldly cry unto thee for the free gift of thy grace: For pardoning mercy to cover our iniquities, And sanctifying mercy to make us meet for thy presence. Hear our prayers, deliver us from all trouble, cleanse us, we pray, by the blood of Christ. Assist us by the power of thy Spirit. Defend us from all evil, Strengthen our faith, subdue the lusts of the flesh that swell within us, And enable us to perform this holy service, Not in our own strength, But in the virtue which thou dost supply of thine own free goodness. And now, O Lord, as we come to the reading of thy holy word, we pray for a special blessing upon this portion of Scripture, that it may be effectual to build up thy holy church, which thou hast called thy special possession, and thy little flock. Open our hearts to receive it with meekness; Give us eyes to see, ears to hear, and hearts to worship thee by it; And may the same Spirit who spake unto the fathers, apostles and prophets, the reformers and Puritans, so guide our whole lives, That we may grow up in Him in all things, even He who is the Bridegroom and Head of the Church, Jesus Christ, our Prophet, Priest and King. All this we ask in his most worthy name,
Amen.
Devotional and doctrinal exposition on the Psalms:
Psalm 26 [4]: 1 David oppressed with many injuries, finding no help in the world, calleth for aid from God: and assured of his integrity towards Saul, desireth God to be his judge, and to defend his innocence. 6 Finally he maketh mention of his sacrifice, which he will offer for his deliverance, and desireth to be in the company of the faithful in the Congregation of God, whence he was banished by Saul, promising integrity of life, and open praises and thanksgiving.
A Psalm of David.
1 Judge me, O Lord; for I have walked in mine integrity: I have trusted also in the Lord; therefore I shall not slide.
2 Examine me, O Lord, and prove me; try my reins and my heart.
3 For thy lovingkindness is before mine eyes: and I have walked in thy truth.
4 I have not sat with vain persons, neither will I go in with dissemblers.
5 I have hated the congregation of evil doers; and will not sit with the wicked.
6 I will wash mine hands in innocency: so will I compass thine altar, O Lord:
7 That I may declare with the voice of thanksgiving, and tell of all thy wondrous works.
8 O Lord, I have loved the habitation of thy house, and the place where thine honour dwelleth.
9 Gather not my soul with sinners, nor my life with bloody men:
10 In whose hands is wickedness, and their right hand is full of bribes.
11 But I will walk in mine integrity: redeem me, and be merciful unto me.
12 My foot standeth in an even place: in the congregations will I bless the Lord.
Exposition:
We saw previously the necessity of divine examination—that scrutiny which is only of God, and which the sincere believer not only accepts but longs for. This is not because we are perfect, nor even righteous in ourselves, but because we are confident in the favour of God, which is revealed through His truth. The believer desires God’s presence and approval, because he believes God’s Word. As it is written: “Make thy face to shine upon thy servant; and teach me thy statutes.” (Ps. 119:135)
Now it must be stated without hesitation: inasmuch that we are justified by faith alone, through the free mercy of God, apart from works, this justification is always according to truth—that is, in accordance with what God has revealed of Himself, and in agreement with the manner in which God is pleased to receive us. We are not free to presume that we are justified apart from the truth, nor to imagine we stand in God’s favour if we remain strangers to the rule of His Word. “He that turneth away his ear from hearing the law, even his prayer shall be abomination” (Prov. 28:9).
“God is light, and in him is no darkness at all” (1 John 1:5). “Hereby we do know that we know him, if we keep his commandments” (1 John 2:3).
The one who walks in truth desires the inspection of God, because he lives by that gaze. His confidence is not in the imagination of his heart, but in the certainty of God’s covenant. This is why Manoah’s wife, after seeing the Angel of the Lord, said: “If the Lord were pleased to kill us, he would not have received a burnt offering… neither would he have shewed us all these things” (Judg. 13:23). And why Jacob, trembling yet rejoicing, said: “I have seen God face to face, and my life is preserved” (Gen. 32:30). And again, “I am not worthy of the least of all the mercies and all the truth, which thou hast showed unto thy servant.”
Thus the believer delights in the presence and examination of God, because he has already taken hold of mercy. He has come to know the forgiveness of sins and the truth of God’s promises. For how could he be sure of his faith, except that God has first revealed to him the efficacy of His grace? As Calvin writes, “There is no doubt that God engraved upon the hearts of the patriarchs a firm certainty of doctrine, so that they were persuaded and understood that what they had learned had proceeded from God. For God has always established unquestionable faith in His word, which surpasses all human opinion.”
And lest any think this is distant from the immediate text, verse 3 confirms the very doctrine: “Examine me… for thy lovingkindness is before mine eyes…and I have walked in thy truth…” David’s request to be tested and proved is grounded not in self-trust, but in the prior experience of God’s covenant love being convinced of that love by the enduring truth of God.
He does not dare come before the Judge apart from the Judge’s own mercy, and unless he is convinced he will receive it. “We love him, because he first loved us” (1 John 4:19). Therefore, unless the lovingkindness that is- (חֶסֶד, chesed—God’s steadfast, covenant mercy) is before our eyes, we have no right to request divine examination. And if we should call for it presumptuously, we summon not commendation but condemnation upon ourselves. For “no man shall see me, and live” (Ex. 33:20).
But the Christian, having already come to the end of himself, does not fear judgment because he fears God. He has stood already before the law, and felt its curse thunder in his conscience. “The law worketh wrath” (Rom. 4:15). “By the law is the knowledge of sin” (Rom. 3:20). He has been brought low, his pride destroyed, his hope in self extinguished. And having been slain by the law, he has now taken refuge in Christ, the mercy seat, the Surety, the Son of God. “There is now no condemnation to them which are in Christ Jesus” (Rom. 8:1). “He that heareth my word, and believeth on him that sent me, hath everlasting life… and shall not come into condemnation” (John 5:24). “He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy” (Prov. 28:13).
Therefore, the Christian delights to say: “Try my reins and my heart.” That is, test the inner seat of my desires and affections—let fire be brought to the hidden places, for I am no longer my own. I have cast off the works of darkness. I have repented and turned from sin. And it is written: “whoso confesseth and forsaketh his sins shall have mercy.”
To set the lovingkindness of God before our eyes is to walk continually in remembrance of His grace. To walk in truth is to shape our doctrine and life in conformity with His Word. These two cannot be separated: mercy believed must be truth obeyed. Truth in the mind, by grace makes its way into the heart, and is seen in the life. This is the gospel conversation: justified freely by grace, and sanctified by truth. “Sanctify them through thy truth: thy word is truth” (John 17:17). “Seeing ye have purified your souls in obeying the truth through the Spirit…” (1 Pet. 1:22). “Thy word have I hid in mine heart, that I might not sin against thee” (Ps. 119:11).
So let us, as David, walk sincerely. Let us seek not man’s favour, but God’s countenance. Let us desire not comfort, but conformity. And let us live so as to be judged and found in Christ—not imagining that we are something when we are nothing, but looking daily into the perfect law of liberty, and walking by it.
To walk in truth is nothing else than to believe the gospel with the whole heart, and to live as though we believe it: in humility, purity, and gratitude, ordering our steps not by our feelings, but by the Word. “He that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God” (John 3:21).
John Trapp,
For thy lovingkindness is before mine eyes — And that is a strong tie upon my conscience. The cords of love are the cords of a man, Hosea 11:4 . To sin against mercy is to sin against humanity, it is no less than bestial, than devilish. When, therefore, I am tempted to recompense evil for evil thy lovingkindness comes before me, and reineth me in.
And I have walked in thy truth — i.e. According to thy word: I have led a Bible conversation, though solicited to do otherwise by the courtiers and politicians, with that profane proverb of theirs, comply with the times, and be not so strait laced.
Matthew Poole,
I dare appeal to thee with this confidence, because thou knowest that I have a true and deep sense of thy loving-kindness to me upon mine heart, by which I have been obliged, and in a manner constrained, to love and obey thee, and in all things to approve any heart and ways to thee, and to abstain from all such evil practices as mine enemies charge me with, whereby I should have forfeited thy loving-kindness, which I prize more than life, Psalms 63:3, and exposed myself to thy just displeasure. My experience of and trust in thy goodness doth fully satisfy and support me, that I neither do nor need to use any indirect or irregular courses for my relief.
In thy truth, i.e. according to thy word, which is oft called truth, as Psalms 119:142,Psalms 119:151; John 17:17,John 17:19; believing its promises, and observing its precepts and directions; and not according to the course of the world, as it follows.
Opening Prayer.
O Lord our God and Father, The righteous Lord, the just Judge of all the earth—Thou who doest right and only right, Exalted as supreme Governor over the children of men: Thy people rest contented under the shadow of thy wings. Hear us when we call unto thee, O God of our righteousness. Thou hast saved us from all our troubles, And enlarged us when we were in distress. Even now we cry unto thee in our affliction—For our enemies are many, And they who speak against thy holy doctrine increase daily. Have mercy upon thy congregation, O Lord, And attend unto our cry. O ye sons of men, how long will ye turn our glory into shame? How long will ye contemn the words of sound doctrine, And cry up sinners who know not the ways of the Lord? Do not the Scriptures declare a curse Upon those whom all men speak well of? How can ye believe, saith the Lord, Who receive honour one of another? You flatter one another, And know not that it brings a curse upon both— For he that blesseth the wicked, and the wicked himself, Shall be punished together in the day of wrath. How long will they love vanity and seek after lies and flattery? But we know and consider that the Lord hath set apart him that is godly for Himself. The Lord will hear the church that prayeth unto Him aright. He will regard the lips of the oppressed, Even those who are cast out and persecuted By the world and by the false church. He will answer their prayers with peace. The Lord is a man of war; the Lord is His name. With His mighty right hand, He shall avenge Himself Upon His enemies who blaspheme Him daily. Draw forth thy sword, O Lord, and let it taste of blood. Spare not, until thine enemies lie at thy feet, And the remnant is saved. Cease not, O Lord, until we be delivered From the hands of those who hate thee and hate thy people. Then shall we compass thine altars With the lips of thanksgiving, And with a hymn of praise. For thou alone canst do it— By Jesus Christ, whose eyes are as a flame of fire, Whose sword proceedeth from His mouth, And is ready to drink of the blood of the slain. Thou wilt do it, O Lord, According to the promise of thy word. Therefore do we wait upon thee, O Lord—Our rock, our righteousness, our refuge. In thee we trust, and in thy name alone we pray,
Amen.
Lesson 41. [1.2.18.] The Contents of Holy Scripture: The Histories: 1 Chronicles. Pt. 2.
Westminster Confession of Faith 1.2
Under the name of holy Scripture, or the Word of God written, are now contained all the books of the Old and New Testaments,
Genesis-2 Kings.. 1 Chronicles…
All which are given by inspiration of God, to be the rule of faith and life.
Intro.
The nature of idolatry and inventing a god after our own hands.
- Imputing to God human limitations.
- Arminian doctrine is nothing but idolatry.
- Condemnation is certain to all idolaters.
Lesson. The Contents of 1 Chronicles.
I. Introduction to 1 Chronicles 1–9.
The first nine chapters of 1 Chronicles form a formidable and essential genealogical record, often passed over by casual readers, yet of profound theological and historical weight. At first glance, these chapters appear as mere lists of names, but in truth, they are a declaration of the continuity of God’s covenant, a reaffirmation of His providence, and a testimony to the preservation of His people through judgment and exile.
These genealogies were not assembled to flatter human pride through lineage but to provide encouragement to the remnant of Israel, newly returned from Babylon, to confirm that they were indeed God’s people, not separated from His promises. In the face of desolation and the seeming collapse of their sacred history, these names are the foundation of hope. They anchor the restoration community in its appointed heritage and instruct them that though they had sinned grievously, the Lord had not forgotten His covenant. Thus, they are not merely a word of commendation to the Jewish nation, but a word of hope to God’s elect people, those who waited for the Messiah through the line of Judah. Jesus Christ the Savior of the world.
Further, the genealogies also serve another principal function: they lay the foundation for the re-establishment of proper worship and priestly service. Ezra, the Chronicler, is here reminding the reader that the peculiar performance of the worship of God exhorted to by them is not the novel invention of a few reformers, nor the frenzy of zealots eager to assert themselves upon their return from exile, but a divinely appointed return to order—a pattern of worship that God Himself appointed from the beginning. From Adam to Noah, from Noah to Abraham, from Abraham to Moses, from Moses to David, and from David to the Levites who now serve at the altar—God has ordered all things including their exile and return with wisdom, mercy and holiness.
And as the Lord is merciful and accepts the sacrifices of His people through His covenant grace, He nevertheless requires that those offerings be presented with reverence, fear, and exact submission to His appointed means. “See that thou make all things according to the pattern shewed to thee in the mount” (Hebrews 8:5; cf. Exodus 25:40). Even in the construction of the earthly tabernacle—a shadow of things to come—the Lord demanded precision, not only to testify of His holiness, but to impress upon Israel the weight of that holiness in divine worship. When Nadab and Abihu offered strange fire, “which he commanded them not” they were consumed (Leviticus 10:1–3). Thus, the worship of God must not be mingled with man’s invention or carnal zeal.
Thus we argue, if such precision was required in ordinances pertaining to outward ceremonies—stones, fabrics, altars, and priestly garments—how much more in the inward and spiritual truths now fully revealed in the Gospel? How much more weight lies upon the doctrine concerning the nature and purpose of the incarnation, the eternal Son taking on flesh to fulfill the covenant of redemption? What exactness is required in declaring the person and work of Christ, and the scope and efficacy of His atonement? For if any man preach “another Jesus, whom we have not preached… or another gospel,” he is accursed (2 Corinthians 11:4; Galatians 1:8).
The genealogy of the priesthood, the succession of the Levites, and the reestablishment of temple service were all preparatory signs pointing to the One Prophet, Priest, and King—Jesus Christ, in whom all types are fulfilled. Therefore, let none suppose that with the fulfillment, the care for reverence in doctrine has somehow lessened. This is the modern cogitation of those estranged and alienated from the truth. Rather, the shadow gave way to the substance, and if the shadow was counted holy, so that none might touch the mount, how much more the substance? Sound doctrine is not the luxury of sophists and scholars but the lifeblood of the Church. “God is a Spirit: and they that worship him must worship him in spirit and in truth” (John 4:24). Worship apart from truth is idolatry.
Let us then heed the testimony of these genealogies—not merely as a record of names, but as a call to order, reverence, and truth. For God is not the author of confusion, but of peace, and His house shall be built upon the foundation of the apostles and prophets, “Jesus Christ himself being the chief corner stone” (Ephesians 2:20).
If Israel was careful to trace their lineage back to their fathers, to establish their rightful claim to the covenant, the priesthood, and the worship of God, should we not be more diligent to trace our doctrine back to its original source? The Reformers and Puritans were not innovators but restorers—men who searched the Scriptures to recover the faith once delivered unto the saints (Jude 3). To call ourselves their sons is not merely to admire their zeal, but to walk in their steps, to hold fast the form of sound words, and to try every doctrine by the Word of God. If we cannot show that our doctrine is descended from Christ and His apostles, preserved by the church in all ages, and defended by faithful men in every generation, we are but bastards and not sons (cf. Hebrews 12:8). As Israel guarded their genealogies to preserve the purity of the priesthood, so must we guard our doctrine to preserve the purity of the Church. Truth has a lineage, and it may be traced—not to Rome, not to modern enthusiasm—but to the prophets, to Christ, and to the apostles, and through them to the God of truth Himself.
II. Structure and Summary of 1 Chronicles 1–9.
1. The Genealogy from Adam to David (Ch. 1-3)
These first chapters of 1 Chronicles serve as more than a mere historical record—they are a solemn and deliberate testimony to the faithfulness of God through every generation. In a time of return from exile and spiritual decline, Ezra, guided by the Holy Spirit, begins not with current reforms but with the genealogy of God’s covenant people, tracing their descent from Adam down to David and the royal line. This is no idle chronology. It breathes life and proclaims that God’s dealings with mankind are ordered, covenantal, and preserved through chosen vessels.
Chapter 1 begins with Adam and moves swiftly through the antediluvian patriarchs, through Noah, Shem, Abraham, Isaac, and Jacob, ending with the tribes of Israel and the peoples surrounding them. This universal scope reminds us that all history belongs to the Lord God, and that His choice of Israel was deliberate, called out of the nations to be His peculiar people and it was established not by merit but through promise.
Chapter 2 focuses on Judah, the royal tribe, and more specifically the descendants of Hezron, leading ultimately to David. The Chronicler slows the pace here, showing that the line of promise—first given in Genesis 3:15 and narrowed through Abraham, Judah, and David—remains intact.
Chapter 3 presents the house of David in full—the lineage of the kings of Judah, from Solomon through the exile, concluding with the descendants born in Babylon. Though the throne now lies empty, the appointed worship of God has long been forsaken, and the Temple lies in ruins, the seed of David remains. This is a divine signal: the promises of God do not fail.
This is also a profound statement of hope, for in the midst of national ruin, spiritual decay, and the silence of prophecy, the covenant line stands unbroken. The chronicler reminds us that God’s purposes are not thwarted by man’s stubbornness or rebellion. The line of the Messiah is preserved.
So may we be encouraged in our own day. Just as the returning exiles were reminded of their spiritual ancestry—of Abraham, David, and the patriarchs—so too must we recall our doctrinal lineage. Though the church today is surrounded by apostasy and weakened by compromise, we trace our spiritual forefathers through the Reformers, the Fathers, and above all, the Scriptures.
As Clement of Rome speaks:
“Let us therefore consider, brethren, out of what matter we are made; who and what we were when we came into the world, as out of the grave and darkness itself; who, having made and formed us, brought us into His world, having first prepared His good things for us before we were born.” (1 Clement, c. A.D. 95)
And Barnabas, writing no later than A.D. 70, declared:
“Because the kingdom of Jesus depends upon the tree (he means the cross), wherefore they that hope in Him shall live forever.” (Epistle of Barnabas, 8:5)
Tertullian likewise speaks with clarity and conviction:
“Having cited Isaiah 40:5,6, he makes this remark, ‘He distinguishes the issues of things, not substances; for who does not place the judgment of God in a twofold sentence of salvation and punishment? Wherefore all flesh is grass, which is appointed to the fire, and all flesh shall see the salvation of God, which is ordained to salvation.’” (On the Resurrection of the Flesh, ch. 33)
And though it is superfluous to quote Augustine at length, his entire body of work stands as a pillar of what we now call Reformed orthodoxy. On Rebuke and Grace, On Predestination, On the Spirit and the Letter, On Faith, Hope and Love, and The City of God—all are rich with sound doctrine, proving the pedigree of truth handed down through the ages.
But ultimately, our authority does not rest in Clement, Barnabas, Tertullian, or Augustine—but in the Holy Scriptures, and in those holy men of old who spake as they were moved by the Holy Ghost. To these we go for light, for weight, and for truth. We prove ourselves the sons of God when we believe their words: “Believe His prophets, so shall ye prosper.” (2 Chronicles 20:20)
“To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.” (Isaiah 8:20)
Let the genealogies, then, be unto us not a tedious list, but a call to remember: we are heirs of a kingdom, children of the promise, and sons of a God who keeps covenant and shows mercy to them that fear Him. Let us walk worthy of this high and exalted lineage. “Let this then exhort you, Christians, to labour for this holy resolution and prowess, which is so needful for your Christian profession, that without it you cannot be what you profess. The fearful are in the forlorn of those that march for hell, Rev. 21; the violent and valiant are they which take heaven by force: cowards never won heaven. Say not that thou hast royal blood running in thy veins, and art begotten of God, except thou canst prove thy pedigree by this heroic spirit, to dare to be holy despite men and devils.” Gurnall
Application:
As Israel returned from exile and looked around at a diminished kingdom, these genealogies declared with certainty: God’s purposes remain steadfast. The Messiah will come. His decree stands forever.
And so it teaches us today—though the church may seem weak or despised in the eyes of the world, the promises of God are sure. Christ has come of the seed of David according to the flesh, and He reigns forever in our very hearts. We too must trace our lineage—not in blood, but in faith, back to Him and His doctrine. As 2 Timothy 2:19 says, “The foundation of God standeth sure, having this seal, The Lord knoweth them that are his.”
2. The Sons of Israel and the Twelve Tribes (Ch. 4–8)
These chapters continue the genealogical record begun in chapters 1–3, yet their focus now narrows to the tribes of Israel, especially Judah, Levi, and Benjamin—those tribes which play a central role in the preservation of worship, the Davidic line, and the return from exile. While the list may appear dry to modern eyes, it carries within another vital declaration: God has not forgotten His people, nor shall He ever forsake them.
This section is pastoral, prophetic, and polemic all at once:
Pastoral, because it comforts the returning exiles with proof of God’s faithfulness.
Prophetic, because it anticipates the coming Christ by preserving the lines of Judah and Levi.
Polemic, because it challenges the error that their defeat or dispersion nullifies divine promise. God’s covenant endures forever.
As these chapters unfold, we see that the worship of God, the order of His people, and the promises to David are not cast off, but reasserted. This is not merely a tribal census—it is a reconstitution of Israel around the centrality of God’s revealed will, especially as it pertains to worship, priesthood, and governance. Let us then consider what God teaches His people through these records: not only the certainty of His covenant, but the necessity of faith, order, and obedience in a time of rebuilding.
Chapter Summaries (4–8)
Chapter 4 – The Expansion of Judah and Simeon
Here the chronicler provides a deeper account of the tribe of Judah and includes the prayer of Jabez (vv. 9–10), a brief but significant example of a man of faith amid the record of names. Jabez cries out to the God of Israel, and his prayer is answered. It reminds the remnant that God hears the prayers of his zealous servants, and blesses, those who seek Him earnestly.
Simeon, though diminished, is also listed—indicating that even the least of the tribes is not forgotten by God. This chapter testifies that the faithful are remembered and the humble are heard.
Chapter 5 – The Transjordan Tribes and Their Unfaithfulness
The tribes of Reuben, Gad, and the half-tribe of Manasseh are listed. They were once valiant and numerous, even victorious over strong enemies. But the text records their downfall: “they transgressed against the God of their fathers… and the God of Israel stirred up the spirit of Pul king of Assyria… and he carried them away” (vv. 25–26).
This chapter is a stark warning: military might and tribal honour cannot save a people who forsake God. As the prophets declare, “Woe to them when I depart from them” (Hosea 9:12).
Chapter 6 – The Sons of Levi and the Worship of God
This central chapter traces the priestly line, the duties of the Levites, the temple musicians, and the cities of refuge. It forms the heart of the genealogy, for the worship of God is the heart of the covenant people.
Here, the chronicler reminds the reader that the appointed priesthood, temple service, and inheritance were all ordained by God. The spiritual life of Israel flows not from the throne, but from the altar. This affirms that no true restoration can take place without the centrality of worship—pure, reverent, and according to God’s precise commandment.
Chapter 7 – The Northern Tribes and Their Might
This chapter records the genealogies of Issachar, Benjamin, Naphtali, Manasseh (west), Ephraim, and Asher. These tribes represent the bulk of the northern kingdom, now scattered.
They are listed not to exalt their greatness, but to show the extent of their loss. Ephraim’s sorrow (vv. 20–24), where sons are slain and mourning is prolonged, illustrates that without obedience to God, even the most prosperous tribes are brought low.
Still, their record here is a token of mercy: God knows His people, even when dispersed.
Chapter 8 – Benjamin, Saul, and the Fragility of Kingship
The line of Benjamin is retold, culminating in the family of King Saul. The final note of this genealogy is sobering: the first king of Israel, chosen for his stature and strength, comes to ruin because he did not obey the word of the Lord (1 Sam. 15).
This chapter contrasts with chapter 3, which exalts David’s line. It reminds us that not all who rise to power are the elect and chosen of God, and that disobedience leads to ruin.
III. Doctrinal Application
- The faithfulness of God to His covenant people.
“I have not spoken in secret, in a dark place of the earth: I said not… Seek ye me in vain.” (Isa. 45:19)
- The necessity of ordered worship and priestly ministry.
“God is not the author of confusion, but of peace, as in all churches of the saints.” (1 Cor. 14:33)
- The reminder that God judges disobedience, even in His own house.
“For the time is come that judgment must begin at the house of God…” (1 Pet. 4:17)
- The need for true piety, not merely a family heritage.
- The genealogies teach that lineage without faith is vanity, but faith, even from the least, is recorded in heaven.
Let every believer labor to be written not merely in a genealogical record, but in the Lamb’s Book of Life (Rev. 21:27). Give all diligence to make your calling and election sure.
3. The Returned Exiles and Their Cities (Ch. 9)
1 Chronicles 9 serves as the transition from the genealogies of Israel’s tribes to the re-establishment of proper worship and order in Jerusalem following the exile. While the earlier chapters traced descent and inheritance, here we are brought into the practical reality of the restored city of God. The chapter begins with a vital statement: “So all Israel were reckoned by genealogies; and, behold, they were written in the book of the kings of Israel and Judah, who were carried away to Babylon for their transgression” (v. 1). This is the divine verdict—they were carried away for their sin. But what follows is the mercy of God in preserving a remnant. The Chronicler lists those who returned—priests, Levites, porters, and temple servants—showing that God not only preserved His people, but restored the necessary structure for true worship. The focus on gatekeepers and officers in the Temple testifies to a deliberate, God-ordained recovery of holiness and order.
Final Application.
In this, we see a type of the Church Militant and the Church Restored. God brings His people back by grace, but does not restore them to idleness. He places them in their posts, calls them to vigilance and purity, and reminds them that the reason they were cast out was sin. So also today, we must not only be gathered, but governed and ordered by the Word of God, if we would be a true Church.
As Paul writes, “Let all things be done decently and in order” (1 Cor. 14:40). And as Christ says, “Behold, I come quickly: hold that fast which thou hast, that no man take thy crown” (Rev. 3:11).
Let the Church learn from Israel—not only the cause of ruin, but the way of restoration: not new methods, nor modern innovations, but a return to the Word, to right worship, and to faithful service in the places God has assigned. So ends the genealogical record—not with statements designed to puff up the pride of man, but with exhortation to the simple and humble service of worship.
Conclusion.
The genealogies of 1 Chronicles 1–9 are more than a historical prologue. They are a spiritual register. They declare God’s sovereignty over generations, His faithfulness in keeping covenant, and His purpose in preparing a people for the worship of His Name. They teach us that all true religion must be grounded in divine order and that no single person is forgotten in the plan of God. Those who return to Him, He will by no means cast out, and those who seek to re-establish true worship are recorded in His book of life, there set in ink which cannot be removed, to be listed among the names of all those who serve God in truth, members of a spiritual family, who will enjoy communion with each other and with their God in heaven, forever.
Closing Prayer.
Our God and Father, Holy and righteous, eternal and immutable, Glorious in power and worthy of all praise and adoration— We thy people come before thee humbly, Acknowledging that thou art more worthy to be praised Than we are able to praise thee. Therefore accept the confession and plea of our hearts. As we are sincerely willing to praise thee as thou art, So put it into us, O Lord, that we might speak of thee according to truth. Grant unto us this grace: That if we cannot praise thee in thy perfection, We may at least praise thee in sincerity. Since we are unable to perform as we ought, Be pleased to shape us into what thou wouldst have us be— Servants, ready and willing to do thy will. We have heard with our ears, O God, Our fathers have told us, What work thou didst in their days, in the times of old. That thy word went forth with power, That sinners were brought into thy church by thy mighty hand, That the arm of the Lord was revealed, And thy people multiplied as in the days of thy wonders. But now we see not thy signs. Thy temple lieth in ruins. The assembly of the righteous is forsaken. The world casts contempt upon thy people And blasphemes thy holy word. They laugh at our devotion, And say in their heart, “There is no help for them in God.” But thou, O Lord, deliver thy people from evil. Sanctify us for the day of thy glory. Prepare them for wrath, even those who have hated thy word. Hate them with a perfect hatred. Look them into the grave with thy fierce countenance, And punish them with sore destruction. Lift thy people out of their troubles. Strengthen thy remnant and glorify thy name. Deliver us, not for our merit, but for thy name’s sake. For thine, and thine alone, is the kingdom, And the power, and the glory, forever.
Amen.
Fearless Puritan: 