Commentary on 1 Chronicles 11:1–3 (Summary)

The Chronicler moves directly from the collapse of Saul’s kingdom to the anointing of David. The book of Samuel reveals that this was actually David’s third anointing. The first occurred privately (1 Samuel 16:1–13); the second was more public at Hebron (2 Samuel 2:1–7). This third anointing was unique in that a solemn covenant between Israel and David preceded it (1 Chronicles 11:3).¹

This paragraph closely follows 2 Samuel 5:1–3, but in light of the rapid transition from Saul (1 Chronicles 10:14) to David’s anointing (1 Chronicles 11:3), the seven-and-a-half-year reign over Judah in Hebron (1 Chronicles 3:4) and Ish-bosheth’s attempt to rule in the north (2 Samuel 2:1–4:12) are not mentioned. The Chronicler also omits the record of David’s age of accession (thirty) and the length of his reign (forty years, 1 Samuel 5:4).

None of these events and facts suits his purpose, which was to emphasize the Israelite unity under David with the hope of kindling the same among the postexilic community. Besides that, the writer assumes that these things are known among his audience.²

Both Samuel and Chronicles speak of a steady growth of David’s power once he had been recognized as king: David became greater and greater (1 Chronicles 11:9; 2 Samuel 5:10). But as has been seen, the details recording the rapid rise of David, coupled with the steady decline of Saul and his family (2 Samuel 3:1), are omitted by the Chronicler except for a passing reference in 1 Chronicles 11:2. The Chronicler fastens instead onto that singular occasion when all Israel gathered together to David to anoint him king at Hebron.³ The report of all Israel gathering to show support for David is repeated throughout the narrative (1 Chronicles 11:4, 1 Chronicles 11:10; 1 Chronicles 12:38).

There are four things that need to be noted concerning this gathering:⁴

• First, they recognize David’s oneness with them: We are your bone and flesh. Though he is sent by God to rule over them, nonetheless, in the human sense his origins are from among them.

• Second, they honour his achievements. In times past, even when Saul was king, it was you who led out and brought in Israel (1 Chronicles 11:2). The words all Israel reveal the people’s recognition that long before Saul died, David displayed the qualities of kingship.⁵ This observation is linked to two factors. His function as leader was clearly recognised even during the reign of Saul as seen in his leadership in battle. Then also, God’s declaration that he was shepherd-king, a divine election that had been communicated through Samuel. The image of the shepherd features strongly in the Davidic tradition. The link between his early days as a shepherd in the fields and his later royal function appears very clearly in Psalm 78:70–72. But the people also remember all the hardships he endured (Psalm 132:1) and how these exertions and sufferings had a formative effect on him.

• Third, they accept the covenant that David makes with them. David made a covenant with them…. And they anointed David king over Israel. He proposes the terms, and they indicate their acceptance by the anointing with oil, the equivalent of a coronation.

• Lastly, they acknowledge his commission. All this was done according to the word of the Lord by Samuel (1 Chronicles 11:4). The Chronicler here is referring to the account of Samuel’s visit to Bethlehem (1 Samuel 16:1–23) where, under the guidance of the Lord, he chooses David among all the sons of Jesse to be the successor of Saul. It is unnecessary to repeat the whole story here because the point is being made that all this has come to pass as God had said it would and that the people acknowledge the Lord's hand in the whole process.

The passage also draws out some key concepts related to the Davidic ideal: he would shepherd his people according to the promise in Ezekiel 34:23–24 that God would place a shepherd like David over his people once again; he would rule as prince over God’s people, which is language that recalls the Davidic covenant (2 Samuel 7:7–8). Additionally, the act of anointing is a public recognition of divine appointment to the office of leadership (1 Samuel 16:3, 1 Samuel 16:12). The theological and historical significance of Hebron as the place where David ascended the throne cannot be ignored. The ancient city of Hebron was home and burial ground for the patriarchs and matriarchs of Israel: Abraham and Sarah, Isaac and Rebekah, and Jacob and Leah (Genesis 13:18; Genesis 23:19; Genesis 35:27; Genesis 49:30–32).⁶ Implicit in the Chronicler’s association of David with the patriarchal burial site at Hebron geographically is the binding together of the Abrahamic and Davidic covenants theologically. The promise to Abraham of a multitude of offspring and enjoying prosperity in the Promised Land under the rule and blessing of God finds its fulfilment in the Davidic dynasty.⁷

All Israel, a prominent phrase in the Chronicler’s vocabulary, is gathered together under David at Hebron, and it is all Israel that goes with David to conquer the city that will be his capital.