Justin Houtz

1 Chronicles 1–2, Hebrews 8, Amos 2, Psalm 145

DateVersionReading Plan
November 13, 2024ESV (2016)M’Cheyne Plan 2024

1 Chronicles 1–2

“The books of 1 and 2 Chronicles retell the history of Israel for the restored Jewish community living around Jerusalem in the fifth century BC. The book’s original purpose was to remind the people of the nation’s past greatness to encourage their efforts to rebuild a community devoted to Yahweh.” (FSB)

1 Chronicles 1:24–27 (ESV) 24 Shem, Arpachshad, Shelah; 25 Eber, Peleg, Reu; 26 Serug, Nahor, Terah; 27 Abram, that is, Abraham.

“Here is a quick overview of the links between Shem and Abraham, based on the descendants of Peleg.” (CSB Notes)

Nestled in the opening genealogy of 2 Chronicles is the ancestry of Abraham from the line of Shem. Its inclusion is helpful as this line is the one through which the Messiah wou would come.

1 Chronicles 1:43 (ESV) 43 These are the kings who reigned in the land of Edom before any king reigned over the people of Israel: Bela the son of Beor, the name of his city being Dinhabah.

“1:43–54 This passage about the ancient kings of Edom is virtually identical to Gen 36:31–43. The list of kings also follows the similar genealogy of Esau in Gen 36:9–30.” (FSB)

1 Chronicles 2:3 (ESV) 3 The sons of Judah: Er, Onan and Shelah; these three Bath-shua the Canaanite bore to him. Now Er, Judah’s firstborn, was evil in the sight of the LORD, and he put him to death.

“The account in Genesis does not explain what Er did to incur divine wrath (Gen 38:7). His brother, Onan, also was killed by God for refusing to fulfill his responsibilities to his brother’s wife, Tamar (Gen 38:8–11).” (FSB)

Hebrews 8

Hebrews 8:6 (ESV) 6 But as it is, Christ has obtained a ministry that is as much more excellent than the old as the covenant he mediates is better, since it is enacted on better promises.

“The author describes the better covenant and its promises (v. 6) in terms of the blessings envisioned by the prophet Jeremiah (quoting Jer 31:31–34). This citation lays the foundation for Heb 9:1–10:18, which discusses the superiority of Jesus’ sacrifice. The new covenant includes the promise that God will put His law into the people’s minds and inscribe it on hearts (v. 10). As a result, God’s people will no longer need to be taught about Him by other people to experience Him (v. 11); God has vowed to be their God (v. 10) so all will know Him (v. 11).” (FSB)

Not only did the new covenant mediated by Christ supersede the old, it was better and enacted on better promises. This is not to diminish the old covenant as it was also established by God and served its purpose for its time. However, the new covenant is superior because “Christ’s ministry is infinitely better. He offered Himself, not an animal. He presented the value of His own blood, not the blood of bulls and goats. He put away sins, not merely covered them. He gave believers a perfect conscience, not an annual reminder of sins. He opened the way for us to enter into the presence of God, not to stand outside at a distance.” (BBC)

Hebrews 8:13 (ESV) 13 In speaking of a new covenant, he makes the first one obsolete. And what is becoming obsolete and growing old is ready to vanish away.

“The fact that God introduces a New Covenant means that the first is obsolete. Since this is so, there should be no thought of going back to the law. Yet that is exactly what some of the professing believers were tempted to do. The author warns them that the legal covenant is outmoded; a better covenant has been introduced. They should get in step with God.” (BBC)

Amos 2

Three more judgments are declared by the LORD through Amos, namely upon Moab, Judah and Israel. The declarations follow the same pattern as the first chapter in their introductions: “For three transgressions and for four…” As the BBC Notes, “The sixth judgment is against Moab, who deprived the king of Edom of a decent burial (See 2 Kgs. 3:26, 27 where “his eldest son” probably refers to the eldest son of the King of Edom, not Moab)” (BBC)

The remaining judgments are against Judah and Israel with the description of the latter being the longest of the three. God described how He would not revoke the punishment of Judah because she had rejected the law of the LORD. Their lies (idols, according to the CSB Notes) had led them astray. Then, for Israel, God through Amos spoke of a coming punishment because they had oppressed the righteous and the poor. As a consequence of their corrupting of the Nazarites and commanding the prophets not to prophesy, God would prevent their escape and cause their defeat by the Assyrians.

Psalm 145

“Psalm 145—which is specifically identified as a praise psalm—is an individual praise psalm with an acrostic structure, meaning that each line starts with a consecutive letter of the Hebrew alphabet (see note on vv. 13–20). The psalmist addresses God personally, listing many ways in which he will praise God and His fame (vv. 1–3). He then envisions multiple generations recounting God’s mighty deeds to the next generation, praising God and His reputation (vv. 4–7). The psalmist recounts Yahweh’s excellent character, focusing on His love and mercy (vv. 8–9). He then brings several of the previous elements of the psalm together by depicting the Israelites’ praise of Yahweh and His deeds, teaching successive generations to do likewise (vv. 10–13). He praises Yahweh’s kind and loving nature, which cares for the needy and sustains the world (vv. 13–16). He also praises Yahweh for His care of all who call on Him and His punishment of the wicked (vv. 17–20). The psalmist concludes by committing to praise Yahweh and calling everyone to praise Him (v. 21).” (FSB)

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