Exegetical and Hermeneutical Commentary of 1 Chronicles 28:9

And thou, Solomon my son, know thou the God of thy father, and serve him with a perfect heart and with a willing mind: for the LORD searcheth all hearts, and understandeth all the imaginations of the thoughts: if thou seek him, he will be found of thee; but if thou forsake him, he will cast thee off forever.

9 21. David’s Charge to Solomon

9. know thou the God of thy father ] For this use of know cp. Exo 5:2; Isa 1:3; Jer 31:34.

with a perfect heart ] i.e. with a single, undivided heart. In 2Ch 15:17 the heart of king Asa is described as perfect, because he took no part in the idolatrous practices which prevailed in his day. Faithfulness to Jehovah, not moral perfection, is implied in phrases of this kind.

the Lord searcheth ] Cp. Ezekiel’s vision of the Lord’s detection of secret idolatry (Ezekiel 8).

Fuente: The Cambridge Bible for Schools and Colleges

Know thou the God of thy father – Knowing God, in the sense of having a religious trust in Him, is an unusual phrase in the earlier Scriptures. It scarcely occurs elsewhere in the historical books. David, however, uses the phrase in his Psalms Psa 36:10; and its occurrence here may be accepted as evidence that the entire speech is recorded in the actual words of the monarch.

Fuente: Albert Barnes’ Notes on the Bible

1Ch 28:9; 1Ch 28:21

And thou, Solomon my son, know thou the God of thy father.

Gods relation to human life

Learn–

I. That our life is exposed to Gods inspection.

II. That our service to God should spring from sincere motives.

III. That our welfare depends upon our conduct towards God. (J. Wolfendale.)

The God of thy father

1. The rich experience behind these words.

2. The force of parental affection in giving that experience.

3. The susceptibility of youth to profit by the teaching. (J. Wolfendale.)

Fathers and children

We see here one generation–

1. Transmitting the knowledge of God to its successor.

2. Enjoining the service of God upon its successors.

3. Indicating Gods method of dealing with its successor.

4. Bequeathing its unfulfilled intentions to its successor. (M. Braithwaite.)

The knowledge of God the first principle of religion

I. What the knowledge of God implies.

1. A firm belief of His existence.

2. Just and regular sentiments concerning the perfections of His nature. Whatever argues a real imperfection or frailty in men ought not in the most distant resemblance to be ascribed to God.

3. A reverent contemplation of Him, according to the discoveries He hath been pleased to make of His perfections in His Word, works, and the ways of providence. Let us frequently contemplate–

(1) His almighty power.

(2) His holiness.

(3) His wisdom.

(4) His veracity.

(5) His infinite mercy.

II. The efficacy and influence this knowledge of God ought to have upon us. The design and end of knowledge is not only to enlarge and enlighten the mind, but to direct the practice and mend the heart. The true knowledge of God should produce in us–

1. Reverence.

2. Holiness.

3. Dependence upon Him for wisdom (Jam 1:5).

4. Confidence in His promises.

5. Fear.

6. Gratitude. (J. Mason, M. A.)

Solomon succeeding David

No better advice could have been given to the young sovereign of Israel. No better advice can to-day be given to the young sovereigns who fill our churches and Sunday-schools. So far as Solomon followed this advice he was prosperous beyond any that went before him; as soon as he forgot this advice the terrible warning with which the verse ends was fulfilled, and the disappointed misanthrope in the Book of Ecclesiastes tells us of the sorrows of a man whom God has forsaken. As God chose Solomon, so does He choose every young man and woman for some special work, which they alone can best accomplish. There are four things to be noticed in this charge.

I. Know thou God.

1. Through the Bible.

2. Providence.

3. Through the communings of our own heart.

II. Know thou thy fathers God. Every generation need not begin at the beginning, as though the fathers knew nothing about God. There is much foolish talk about thinking these great truths concerning God and religion through for ourselves. That our fathers served God is a reason why we should not discard Him.

III. Serve Him with a perfect heart.

IV. Serve Him with a willing mind. It is said that when the Princess Victoria was called to the kingdom, the messengers, who were the highest dignitaries of State, arrived at her palace from the death-bed of the king very early in the morning. They had great difficulty in arousing any one; but at length the princesss maid appeared, who said that her mistress was in such a sweet sleep that it was a pity to disturb her. Tell her, said the Archbishop of Canterbury, that we have come on business of importance to the queen, and even her slumbers must give way to that. Very soon the princess appeared, and was invested with royal robes and prerogatives. To every young person comes the messenger of God telling them of their Fathers good pleasure that they should inherit the kingdom. No one can afford to neglect the summons. (F. E. Clark.)

Davids charge to Solomon

These words contain–

1. Advice given to a hopeful son.

2. By an excellent father.

3. Under most affecting circumstances.

I. The course prescribed.

1. TO know God. This implies–

(1) That mankind by nature do not know God.

(a) They do not understand Gods relations to mankind, as their rightful Sovereign; their Guide in difficulties; their Redeemer from evil; their Friend in necessities (Psa 10:4).

(b) They do not acknowledge God in these relations.

(c) They do not enjoy God in these relations (Eph 2:12).

(2) That the knowledge of God must be sought to be enjoyed.

2. To serve God with a perfect heart and with a willing mind.

(1) By preserving attention to His guidance (Act 3:22-23; Heb 12:25).

(2) By habitual dependence on Christs mediation (Col 2:6).

(3) By steadfastly resisting Satan (1Pe 5:8-9).

(4) By aspiring after spotless purity (2Co 7:1; 2Pe 3:14).

(5) By doing good to mankind for Gods sake (Gal 6:10; Rom 14:17-18).

(6) Serve Him alone (Mat 4:10).

(7) Seek to please Him in all things (Mat 6:22; 1Co 10:33).

(8) Serve Him from a principle of grateful affection (Rom 12:1).

(9) And in cheerful hope (1Pe 1:13).

3. Thus to know and serve God must be justly denominated a course of acceptable piety. It is acceptable piety–

(1) In opposition to the complimental piety of the Antinomian; for it includes actual service.

(2) To the affected piety of the hypocrite, for it includes sincerity of heart.

(3) To the erroneous piety of the superstitious, for it includes piety directed by the knowledge of God.

(4) To the servile piety of the Pharisee, for it includes service cheerfully rendered.

(5) To the inconstant pious intervals of unstable professors (Hos 6:4).

II. The arguments by which it is urged.

1. From the knowledge of God as our Observer.

2. From His goodness as our Redeemer.

3. From His just severity as our Judge.

(1) God cannot be imposed upon (1Sa 2:3; Pro 16:2; Ecc 12:14).

(2) Forsaking God is highly resented by Him, as implying ingratitude, treachery, and folly (Jer 2:13; Jer 2:19).

(3) Apostasy from God is justly punished with eternal banishment from Him (Job 21:14; Mat 25:41).

Application:

1. You must serve God on earth, or you cannot live with Him in heaven (Mat 7:21).

2. That you may serve God acceptably you must first know Him (Exo 5:2).

3. The knowledge of God should be restlessly and confidently sought (Pro 2:3-5; Jer 31:31-34). (Sketches of Four Hundred Sermons.)

Davids instructions to Solomon

These words were not spoken from the death-bed, and yet behind them there is the background of death, judgment, and eternity. When dying men or women are speaking to us we know their words are few and well ordered. Especially so are the last utterances of parents to their children, if there is sufficient strength left of mind and body. In this instruction to Solomon we feel just as if the Spirit of God gave David inspiration. Just as if he looked into Solomon prophetically and saw both his weakness and his strength, words shaped themselves upon Davids tongue that exactly fitted the best and worst in the youthful life that lay before him.

1. David felt, I cannot offer the chart of ray life to my own son when he is beginning his voyage and say, Just sail as I sailed, for if so, he will run on reefs that I was nearly foundering upon, he will run on the quicksands that nearly ruined me. Those lights that lie around our dangerous rock-bound coast are all very fine, and our lighting system is one of the glories of our British commerce. How all our coasts are lighted up at dangerous places at the expense of millions of money spent in building lighthouses, fitting them with the best lights, and keeping efficient men to take charge of them! But take the best of them, and ask any sailor, and he will tell you that five minutes of the sun itself is worth them all together. So it is with the best human testimony, the best earthly wisdom, and the best human experience. What a blessing when we can lift our heads right above it all to the sun that never fails us! Know thou the God of thy father.

2. See how David recommended his God to Solomon. In Old Testament days to name His name apart from any human qualification and attachment was then something too large, too vague, too profound. But when David speaks of the God of thy father, how homely it makes God!

3. After all, grace is not an heirloom. It cannot be bequeathed. Solomon had to know God for himself. Of the godly Elis family it was said, Elis sons were sons of Belial.

4. What wonderful instruction in the philosophy of conduct is in religion, if we would only believe Him! Know Him, and let your knowledge be of the practical kind. I said this to my son the other day: My lad if I were beginning just where you are, and only twelve years of age, if I knew about myself and about what a fool I am at bottom, about how bad I am by nature, and what sin and grace really mean, what the Word of God means, and what Christ means–oh, my lad, if I were back with you, I think I would make more of life than I have done. I think David is saying all that to young Solomon. If I could begin all over again, Solomon, if I could stand where you are standing, I would make life to mean just one thing–God! God! God! God! (John McNeill.)

The duty and advantage of knowing and serving the God of our fathers

I. The nature of the duties here spoken of.

1. You are to know the God of your fathers. This means such a practical acknowledgment of Him as engages a religious regard to Him as our chief good and highest end, that we may glorify Him here, and enjoy Him for ever, in the way of His own appointment.

2. You are to serve the God of your fathers. His ordinances and institutions are to be observed in all acts of religious worship, and His commands are to be obeyed in a departure from all iniquity and in a performance of all moral duties, with a professed subjection to the gospel of Christ.

3. You are to serve the God of your fathers with a perfect heart and with a willing mind. There is a sort of perfection which consists in integrity and uprightness, in opposition to prevailing hypocrisy, and which must be found in the heart if ever we serve God in an acceptable manner (1Ki 15:3; 1Ki 15:14; 2Ch 25:2).

II. The manner in which these duties are recommended.

1. This important advice is directed to every one of you, as if you were mentioned by name.

2. It is the God of your fathers who is recommended to you.

3. It is the God whom your fathers themselves have recommended, and can recommend to you.

4. It is the God to whom your fathers have devoted you, and for whom they have trained you up.

5. It is the God of your fathers, who has encouraged you, by His covenant promise, to know and serve Him.

6. It is the God of your fathers, who has as much right to your knowing and serving Him as to theirs (Deu 29:10-12).

7. It is the God who will so much the more resent your disregard of Him, because He was your fathers God.

8. It is the God before whom you must appear, together with your fathers, in judgment at the last day. (J. Guyse.)

Godly parents concerned for the piety of their children

I. What is implied in children recognising God as the God of their fathers?

1. That they stand in a covenant relation to God through His promise to their fathers to be their God and the God of their seed.

2. When children are required to recognise God as their fathers God they should recall to their minds the pious instructions which their parents have communicated to them.

3. When children are required to recognise God as their fathers God, this should remind them of the many instances of Gods faithfulness, and kindness, and mercy which their fathers have experienced at Gods hand.

II. The earnest desire of godly parents for advancing the spiritual and eternal interests of their children.

1. It is necessary that children should know the God of their fathers.

2. There is nothing on which the heart of a pious parent is more deeply fixed than the religious interests of his children.

III. The motives and arguments by which this duty of children is enforced.

1. Youth is the most advantageous period for entering on a religious life. In every science or profession early application is deemed necessary to future excellence.

2. The children of godly parents have pre-eminent advantages above other young persons for entering on a religious life.

3. The obstinacy of young persons who have been religiously educated, and after all forsake the God of their fathers, is especially criminal, and attended with great aggravation.

4. That those young persons who have been religiously educated, and forsake the God of their fathers, are in danger of greater punishment than other men. (James Hay, D. D.)

Christian education

I. Without sincerity and seriousness, our religion can be of no value in the sight of the omniscient God.

II. It is important in every point of view that young persons, even from their earliest childhood, should be taught this high and holy lesson–to be sincere and serious in their religion; that is, in their whole conduct.

III. To serve God with a perfect heart is the sum and substance of all practical religion. (Plain Sermons by Contributors to the Tracts for the Times. )

Davids charge to Solomon

I. The foundations of a religious life.

1. The knowledge of God (Jer 9:23-24; Joh 17:3). This knowledge is not a mere abstract conception of God, but a burning memory of the Friend of the family.

2. A dedication of ourselves to His service.

II. The safeguards of a religious life.

1. A consciousness of the Divine presence in the heart.

2. A consciousness of the Divine omniscience prevents evil thoughts.

III. The encouragement of a religious life. If thou seek Him, He will be found of thee.

1. In every department of life man is a seeker.

2. In the department of spiritual life our gain is the greatest.

IV. The warning of a religious life. (Homilist.)

Royal regard for the right training of children

Rev. Benjamin Smith, in his Gems Re-set, reminds us of an interesting circumstance concerning the royal family of England. A dignitary of the Established Church had been examining some of the royal children in the Catechism. The divine was thoroughly satisfied with the readiness and the correctness of the replies. Doubtless he would be pleased to be able with truthfulness to commend the children of the Queen. He manifested his good sense, however, by doing this in an indirect manner, praising the lady who was their ordinary instructress. He said, Your governess deserves high commendation for teaching you the Catechism so accurately. I am delighted with your proficiency. The young folk replied, Our governess does take great pains with us in our other lessons, but it is mamma who teaches us the Catechism. There is reason to believe that the Queen of England was deeply solicitous that her children should from their earliest years be well acquainted with Gods truth. That truth had been commended to her when young by her mothers tuition and example. In her husband, Albert the Good, our Queen had one to counsel and aid her in the training of their children. Thus the highest lady in these realms, with cares of State constantly pressing on her attention, and with godly and learned men ever able and willing to impart Scriptural instruction to the royal children, deemed it her duty and privilege to teach the Catechism to her loved ones.

And serve Him with a perfect heart, and with a willing mind.—

To serve God the best way to prosper in the world

I. What it is to serve God

1. To serve God is to sincerely practise all the duties of piety.

(1) We must take heed to our private devotions–reading, meditation, prayer.

(2) We must discharge the duties of public worship.

2. To serve God is to practise all those duties which we owe more immediately to our fellow-creatures and to ourselves.

II. What a tendency the serving God in this manner has to secure His favour and blessing in all our secular concerns.

1. This is evident from the promises God has made in His Word (1Ti 4:8; Deu 8:18; Pro 10:22; Psa 34:10; Psa 84:2; Mat 5:5; Rom 8:28; Ecc 2:26).

2. This is apparent from the very nature and connection of things. Godliness with contentment is great gain.

(1) It secures a man the most durable peace, the most valuable possessions, and gives him much more satisfaction and comfort in that share of the world which providence hath allotted to him than the most affluent fortune ever afforded, which I take to be the meaning of the promise, Blessed are the meek, for they shall inherit the earth.

(2) It preserves a man from running into vicious habits and customs.

(3) It obliges to the practice of that integrity, wisdom, and industry which have a natural tendency to improve our circumstances.

3. This is confirmed by constant experience and observation. Conclusion: How greatly mistaken are they who think to prosper in the world by stepping aside out of the path of duty, or who dare to violate the sacred obligations of virtue and religion for the sake of a temporal advantage. (J. Mason, M. A.)

In what manner we are to serve God

I. The rule of worship laid down in the text, which we should carefully observe in all our religious transactions with God. We must worship God–

1. With a perfect heart. That is–

(1) An upright heart: in spirit and in truth (Joh 4:24).

(2) A pure heart. This stands in opposition to all vile affections and corrupt ends in worship (1Ki 15:14; Psa 26:6).

(3) A devout and engaged heart. This stands opposed to–

(a) Worldly and wandering thoughts;

(b) a dull and drowsy frame in worship.

2. With a willing mind.

(1) We should always preserve an habitual readiness and disposition to the service of God, and oppose and break through every accidental reluctance of the mind thereunto.

(2) Our minds should be excited to the service of God from a principle of gratitude and love.

(3) With cheerfulness of heart in worship.

II. What is essential and peculiar to Christian worship? It must always be performed in the name of Christ (Col 3:17; Joh 14:13-14; Joh 16:23-24; Joh 16:26). To serve God in the name of Christ implies–

1. A dependence on His mediation for the acceptance of our services.

2. A dependence on His grace for our assistance (Php 4:18).

3. A dependence on His merits for the atonement of our guilt (Rom 3:24-25).

4. A thankful acknowledgment of this gracious constitution of His, in appointing His Son to be Mediator between Him and His apostate creatures.

Application:

1. How vain it is to lay a great stress upon any particular place, or external forms and modes of worship.

2. This should lead us to inquire in what manner our worship, hath been performed, and what hath been the ordinary frame of our mind therein.

3. This shows the need we have to prepare our hearts to serve Him, and to avoid everything that would unfit us for this service.

4. Hence likewise appears the necessity of keeping the heart with all diligence in the service of God. (J. Mason, M. A.)

Heart service

That which we do with the heart is done without grudging, or toil, or weariness. A willing heart goes all the day on its path of duty, art unwilling one soon tires. All is nimble and cheerful which is done by the heart. This is the only kind of service God accepts of His creatures. This is the only condition in which men can render true service to Him. If the heart is dull, our service will be inapt and untoward. (Homiletic Review.)

For the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts.—

God the searcher of hearts, and found of them that seek Him

1. When God is said to search the heart, the meaning is He perfectly understands it.

2. The knowledge which God has of the human heart is universal: Searcheth all hearts.

3. The hearts of men and the imaginations of the thoughts are mentioned here as distinct objects of the Divine knowledge, and the difference between them is–by the former we are to understand the passions and purposes of the mind; and by the latter, the paintings of fancy, or the mere casual rovings of thought. I proceed now–

I. Briefly to prove this proposition, the Lord searcheth or knoweth all hearts.

1. This is evident from the reason of things. He that gave to man an understanding heart must understand the heart He gave (Psa 94:9-11).

2. This may be further argued from His omniscience.

3. This is expressly ascribed to Him in the Scriptures (Jer 17:9-10; Jer 20:12; Act 1:24).

II. To show how fitly this consideration is urged to enforce the duty enjoined, or how proper it is to induce us to guard and govern our thoughts at all times, especially in the service of God.

1. A total neglect of our thoughts and the frame of our spirits in the service of God shows a great contempt of His authority.

2. God, who knows our thoughts now, will call us to an account of them hereafter.

3. It is the turn and temper of the heart which forms the character of every one in the sight of God.

4. To keep a strict and constant guard over our hearts at all times, and especially in His worship, is the best evidence we can have of our sincerity.

III. Motives to attend to the exhortation given. If thou seek Him, He will be found of thee, etc. These words contain the most valuable promise and the most awful threatening that are to be found in the whole book of God. Notice particularly the promise. To seek the Lord is usually applied to the duty of prayer, but in the Bible it is often put to denote the whole of practical religion (Psa 34:10; Isa 45:6; Isa 9:13; Isa 6:5). If we seek we shall obtain–

1. His favour. It is a much easier thing to please God than some men. There is no such thing as pleasing these sometimes without the most servile compliance with their caprice, a conformity to their manners, and a connivance at their follies.

2. His help (Luk 13:24; Hos 5:15; Jer 2:27; 2Ch 33:11-12).

3. His direction (Jam 1:5; Pro 2:6; Pro 3:5-6).

4. His Holy Spirit (Mat 7:11; Luk 11:13).

The Holy Spirit is comprehensive of all the good things we can desire.

1. There are His renewing, sanctifying, supporting influences.

2. His preventing, quickening, assisting grace. He is our guide, teacher–earnest of the heavenly inheritance. (J. Mason.)

The moral discipline of the imagination

The moral cultivation of the imagination is of the first importance to the young.

I. Its negative discipline. The imagination must be restrained–

1. Because our lower nature will master our higher.

2. We inherit a sinful nature, prone to evil imaginings from our youth up.

3. We may sin in thought as well as in deed. This raises the question–

(1) Of literature. We must give heed to right reading. A few moments of tainted literature may impart a fever to the imagination which will blight its beauty for ever.

(2) Of art. There is much pagan art in Europe, The value of Ruskins art-criticisms lies not in its infallibility, but in its moral elevation.

(3) Of pleasure.

II. Its positive discipline. We must seek the things which stimulate and refine the imagination.

1. By means of noble literature.

2. By means of Christian conceptions.

A cultivated imagination is an aid to faith. Let it kindle over Christian truth, the nature of God, the incarnation, redemption, etc. Application:

1. Some think there is no harm in imagining evil, if it is not committed. Read Sermon on Mount.

2. This should convince the unconverted of sin. (S. E. Keeble.)

If thou seek Him, He will be found of thee.

Seeking the Lord

God is to be sought and found not merely by the intellect, not alone by processes of accurate logic, but by other faculties that have been bestowed upon us for this purpose. The moral sense, the consciousness of our high obligations, must be carefully and scrupulously nourished and cultured till we acquire an appetite for the noblest virtue–till, in fact, we hunger and thirst after righteousness and learn to satisfy our craving in communion with God and getting moral food and strength from Him. There must be a Divine discontent with our own righteousness in order to drive us to His footstool to ask for more. We must cherish our spiritual affections. We must put ourselves in the way of loving God. We must teach ourselves to pray or beseech Him to teach us. It is contrary to all common sense to expect feelings to arise in our heart spontaneously while we remain in conditions in which those feelings are all but impossible, and while we refuse to use the faculties which were given us for the express purpose of bringing us to love God. If the soul will not seek after God it cannot find Him. God will wait long enough, no one knows how long or how patiently; but it must germinate for itself and put forth its tender sprout and green leaves above the mouldy ground, and thus ask for Gods air to breathe life into it, and His gracious rain to feed it, and His glorious sun to shine upon it, and give warmth and beauty and fertility to it in time to come. Neither sun nor rain nor air can do for that hidden seed what it must first do for itself. Seek ye the Lord. (Charles Voysey, B. A.)

Seeking God

I. The duty.

1. Whom are we to seek? God in Christ.

2. How must we seek Him?

(1) Not in our own strength.

(2) With an integrity of purpose and a singleness of determination.

(3) By forsaking and standing aloof from the world; by putting down self and walking with a mortified spirit.

3. Where are we to seek Christ?

(1) In the Scriptures.

(2) In the sanctuary.

(3) At the family altar.

(4) In the secret exercises of prayer.

4. When are we to seek a God in Christ? Now.

5. Why are we to seek Christ?

II. The assurance. (T. J. Judkin, M. A.)

Seeking the Lord

I. You should seek him.

1. You cannot do without Him.

2. You have everything when you have found Him. The true light (Joh 1:9). The bread of life (Joh 6:35). A refuge from the storm (Isa 25:4). Your rock and fortress (Psa 31:3). A sure foundation (Isa 28:16). An advocate (1Jn 2:1). A surety (Heb 7:22). The truth (Joh 14:6). Wisdom, righteousness, sanctification, redemption (1Co 1:30).

3. He has sought you, has come from heaven for you, is seeking you now.

4. You know you will find Him.

II. The manner of seeking.

1. In His Word, by obeying it.

2. In thine heart, by confidently expecting Him to come and dwell in thee. When He knows that thou really desirest Him, He will be found. (The Study and the Pulpit.)

Decision in religion recommended

I. The promise. We must seek Him–

1. Scripturally.

(1) With penitence.

(2) With faith.

(3) As He is to be found in Christ.

2. Earnestly.

3. Early in life: They that seek Me early shall find Me.

II. The warning. Those who forsake God, who turn towards God their back, and not their face; who forsake His house, Word, day, people. I once visited, upon his death-bed, a professional man who had evidently forsaken God all his life, and whom God forsook in the hour of death. He then sought God earnestly, but it was too late. He could not find Him. When I prayed with him, he tried to follow my petitions, but his mind–distracted and bewildered–would not allow him. He told me over and over again that he sought to pray, but he never could find words. He also told me that he endeavoured to write his prayer upon a slate, but that his fingers refused to move. And in that awful state of mind he went to his final account. Another whom I visited seemed to be actually amid the pains of hell, whilst his body was still upon earth. As the large drops of perspiration stood upon his agonised forehead he exclaimed, There is nothing you can tell me. I know it all. I have heard these things from you and from others, and that is my misery. I am entering hell with my eyes wide open. These are no imaginary cases. Cast off for ever. (C. Clayton, M. A.)

Spiritual aspects of man

We may look at these words as presenting man to us in three solemn aspects.

I. As inspected by the eye of God. God knows each individual man thoroughly. He does not overlook the units in the millions. Thoughts, purposes, feelings fall under His searching glance (Psa 139:4). This should impress us–

1. With the importance of our existence.

2. With the solemnity of our existence.

II. As invited to the friendship of God.

1. This is worth seeking.

2. This requires seeking.

III. As threatened with the displeasure of God. God, says an old author, never casts men off until they first cast Him off. (Homilist.)

Genuine piety a search for God

I. It is a personal search for God.

1. It is a search for Him, not His.

2. It is a search for Him, not His presence. All men are in His presence. To have Him is to have His heart, His sympathies, His love.

II. It is a voluntary search for God. All genuine religion is uncoerced and free: Will ye also go away, etc.

III. It is a successful search for God: He will be found of thee. This discovery is–

1. Conditional.

2. Transcendent. Find Him.

3. Individual: Thee. The man who has sought Him–no one else. (Homilist.)

But if thou forsake Him, He will cast thee off for ever.–

The nature, cause, and danger of the sin of apostasy

I. The sin against which this threatening is pronounced.

1. Apostasy is a total renunciation of the principles, the practice, and profession of true religion. It is attended with the greatest aggravations of which any crime is capable.

(1) Other sins may be committed through the surprise of a sudden and violent temptation. This is a determined and deliberate act, the result of thought and choice; and a perverted and abused understanding approves the choice, so that the apostate goes astray with the full bent of his will.

(2) It always carries in it a secret malignity against true religion.

(3) Apostasy hardens the heart, sears the conscience, and renders it almost wholly incapable of any serious impressions, either from religion or reason.

2. The ordinary ways by which men are drawn into it.

(1) A great zeal for little things is one remote cause. When a man is convinced that his zeal has abused his understanding, and led him wrong, he is for throwing it all off at once, and apt to degenerate into a total indifference about all religion.

(2) A weak affectation of seeing further and appearing wiser than other men.

(3) Some secret, predominant vice or unconquered lust which men care not to part with. If a mans religion does not make him averse to sin, sin will make him averse to religion.

(4) An excessive love of the world–the pleasures, profits, or the preferments of it.

(5) A partial backsliding in religion. This partial backsliding generally begins with light thoughts of sin, frequent neglects of duty, or a careless, irreverent performance of it.

(6) Inconsideration, or a thoughtlessness of futurity.

(7) Reading infidel or profane books.

(8) Wicked company. Nothing more contagious than the breath of a profane man. The world is governed by examples. Bad examples are commonly most attractive, and especially when set by those whom in other respects we much esteem.

II. The threatening denounced against it.

1. All obstinate and final apostates shall hereafter be totally rejected of their Maker. They shall never more be received into favour. (J. Mason.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Know thou the God; know him, so as to love him and serve him, as it follows; for words of knowledge in Scripture use commonly imply affection and practice: or acknowledge him as thy God, by loving and obeying him; for otherwise Solomon did already know God, having doubtless been very well instructed in the knowledge of Gods nature and law.

The Lord searcheth all hearts, and understandeth all the imaginations of the thoughts: if thou dost only put on a profession of religion, to please me and secure thy hopes of the kingdom; or if thy obedience to God be insincere and with grudging; thou mayst indeed deceive me, but thou canst not deceive him, for he searcheth thy inward thoughts, and the motions of thy heart.

If thou forsake him; if when I am dead and gone, and thou art perfectly at thy own dispose, thou shalt cast off that religion and fear of God of which thou now makest profession, and shalt continue to do so without true repentance for thine errors.

He will cast thee off for ever; notwithstanding all his promises made to me and to my seed, and that great honour and favour which he hath showed to thee, with which possibly thou mayst flatter thyself.

Fuente: English Annotations on the Holy Bible by Matthew Poole

9, 10. And thou, Solomon my sonTheroyal speaker now turns to Solomon, and in a most impressive mannerpresses upon him the importance of sincere and practical piety.

know thouHe did notmean head knowledge, for Solomon possessed that already, but thatexperimental acquaintance with God which is only to be obtained byloving and serving Him.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And thou, Solomon my son,…. Who was present in this assembly, and presented to them by David as his successor, and their future king: and having addressed them, he turns himself to him, and exhorts him, saying,

know thou the God of thy father; who was his Father and covenant God, and whom he served and worshipped, and who had bestowed upon him many favours, both temporal and spiritual; and having had such an experience of his goodness, he exhorts his son to seek to know more and more of him, and to own and acknowledge him as his God, and to love and fear him:

serve him with a perfect heart, and with a willing mind; cordially and sincerely, cheerfully and freely, neither in an hypocritical manner, nor through force and constraint, nor with loathing and weariness:

for the Lord searcheth all hearts; the hearts of all men, even of kings, and knows from what principles and with what views and in what manor they serve him:

and understandeth all the imaginations of the thought; not only the thoughts of the heart, when regularly formed and ranged in order, hut even the very beginning of them, the first motions of the mind, and before they are well formed, see Ge 6:5

if thou seek him; by prayer and supplication in his house and ordinances:

he will be found of thee; grant his presence and bestow his favours, see Isa 4:6

but if thou forsake him: his word, his ways, his worship:

he will cast thee off for ever; from being king, or enjoying that peace, prosperity, and happiness, which otherwise would be enjoyed.

Fuente: John Gill’s Exposition of the Entire Bible

Solomon’s Instruction, Verses 9-19

David instructed Solomon publicly in the building of the temple, when he should become king, that both the new king and his people would understand it was the will of the Lord.

Note the points of David’s instructions to his son… 1) he should know, have saving knowledge, of the God of David; 2) he should serve the Lord in his reign perfectly and out of a willing heart; 3) he should remember that the Lord knows the imperfections of man, and will judge him accordingly; 4) if Solomon will seek the Lord, He may be found of him, and thus he may count on His faithfulness (Isa 55:6; Ecc 12:1); 5) if he should forsake the Lord, the Lord will certainly forsake him (1Ki 11:4; 1Ki 11:9-10).

Next, David proceeded to give Solomon instruction concerning the building of the temple as to its pattern. Solomon is told that the Lord has chosen him to build the house of God, and he should therefore strengthen himself to do it. The pattern given Solomon by David was comprehensive, leaving very little to be decided by Solomon as to its form and worship. The pattern included instruction for the porch (or colonnade), the houses, their treasuries, upper chambers in the wall, parlors, place of the mercy seat (holy of holies), the treasuries (storerooms) for the tithes and dedicated things. David claimed knowledge of this by the spirit of the Lord.

The pattern also included the coutses of the priests and Levites, in regard to their order of service in the temple worship. It told how the vessels of gold and silver should be constructed, the weight of gold or silver to be used in each object. These included the candlesticks and their lamps, the shewbread tables, bowls, fleshhooks for handling the carcasses of the sacrificial animals, the basins of gold and silver for the blood and other functions of the worship. It even included the altar of incense and the cherubim which overspread the mercy seat in the holy of holies.

In verse 19 David lays claim to divine inspiration in these things. It appears that he felt God had guided his hand in drawing the blueprint for all of them. If this be the true meaning of David’s words one must conclude that God was in the building of the temple in much the same way that He was in the building of the tabernacle under Moses (Exo 25:40). Some have questioned whether the Lord desired that a temple should be built for Him.

Such a question might arise from the Lord’s comments to David by Nathan when he first proposed to build the temple. God questioned David whether He had ever at any time, during all the time of the judges and afterwards spoken anything about the building of a temple for Him (see 2Sa 7:7). One should not doubt that the building of the temple was in the permissive will of God, and if David’s claim to inspiration has been rightly interpreted, it should be concluded that the Lord was indeed pleased with its building.

Fuente: Garner-Howes Baptist Commentary

(9) And thou, Solomon my son.The king now turns to his heir, urging a whole-hearted service to his fathers God (1Ch. 28:9-10).

Know thou.Regard thou, have care for (Psa. 1:6).

The God of thy father might mean the God of Israel (comp. 1Ch. 29:10). But 1Ch. 28:20, where David speaks of my God, suggests the simpler meaning, God of David, here. (Comp. Psa. 18:2; Psa. 18:6; Psa. 18:22; also Gen. 31:29; Gen. 31:42.)

With a perfect heart.The word shlm means whole, sound, unimpaired; the Latin integer. Hence, what is urged is an undivided allegiance, such as is enjoined by the Decalogue. (Comp. 1Ch. 29:9; 1Ch. 29:19; 1Ki. 8:61.)

A willing mind.For service is not real unless it be voluntary, and so glad as well as free.

For the Lord searcheth all hearts.Search, i.e., seek (1Ch. 28:8 and below). For the thought, comp. Psa. 139:1-4; Psa. 139:23; 1Sa. 16:7; Psa. 94:9; Act. 1:24; Heb. 4:13. The Searcher of hearts will at once see through an insincere and half-hearted obedience.

And understandeth all the imaginations of the thoughts.And every fashioning (yer, , Bild) or cast of thoughts he discerneth (Gen. 6:5; Gen. 8:21).

If thou seek him.Deu. 4:29. Seeking Jehovah in earnest always results in finding (Isa. 55:6). Yet the Divine grace is not restricted even by this condition (Isa. 65:1).

If thou forsake him.Deliberately and of set purpose, as choosing to live by other laws than His.

He will cast thee off.A strong word (hizniah), meaning strictly, to reject as noisome or foul-smelling. (Comp. Hos. 8:3; Hos. 8:5.) The verbal form hiphil is peculiar to Chronicles. (See 2Ch. 11:14; 2Ch. 29:19.)

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

Special Encouragement Addressed to Solomon

v. 9. And thou, Solomon, my son, know thou the God of thy father, who had so often helped David out of his troubles, and serve Him with a perfect heart, with undivided allegiance, and with a willing mind; for the Lord searcheth all hearts and understandeth all the imaginations of the thoughts, wherefore a mere hand and lip service cannot deceive Him. If thou seek Him, desiring His inner acquaintance in true love and service, He will be found of thee; but if thou forsake Him, He will cast thee off forever, this being the manner employed by the Lord to this day; He wants heart-service, not mere head-knowledge.

v. 10. Take heed, now, watch closely, mark well; for the Lord hath chosen thee to build an house for the Sanctuary, to serve as a place dedicated to the Lord; be strong and do it.

v. 11. Then David gave to Solomon, his son, the pattern, the model, or sketch, of the porch, that immediately before the Sanctuary, or Temple proper, and of the houses thereof, all the buildings of the Temple, and of the treasuries thereof, and of the upper chambers thereof, those flanking the Sanctuary, used as storerooms for the vestments of the priests and other precious things, and of the inner parlors thereof, the portico before the Sanctuary and the Holy Place, and of the place of the mercy-seat, the Most Holy Place,

v. 12. and the pattern of all that he had by the spirit, of all that his spirit had in thought, of everything that was in his mind, which he had caused the architects and draftsmen to sketch and to model, of the courts of the house of the Lord, that of the priests and that of the people, and of all the chambers round about, also those used for the assembling of the ministers in charge and for living quarters, of the treasuries of the house of God, where the regular income of the Temple was placed, and of the treasuries of the dedicated things, where special freewill gifts, especially of precious metals, were placed:

v. 13. also for the courses of the priests and the Levites, as David had determined them, and for all the work of the service of the house of the Lord, and for all the vessels of service in the house of the Lord. Cf 1Ch 23:26.

v. 14. He gave, or rather, stated, of gold by weight for things of gold, giving the weight or amount of the precious metal to be used in making the various vessels and appointments, for all instruments of all manner of service; silver also for all instruments of silver by weight, for all instruments of every kind of service;

v. 15. even the weight for the candlesticks of gold and for their lamps of gold, by weight for every candlestick and for the lamps thereof, these being intended for use in the Sanctuary, and for the candlesticks of silver by weight, both for the candlestick and also for the lamps thereof, according to the use of every candlestick, these silver candlesticks probably being used in the courts and chambers. The lamps of the candlesticks are mentioned separately because they were daily filled with oil and placed in the cup or blossom-shaped containers on the arms of the candlesticks.

v. 16. And by weight he gave, or stated, gold for the tables of showbread, the one table for this bread here being included with the stands for the candlesticks, for every table, and likewise silver for the tables of silver, for the stands which held the silver candlesticks;

v. 17. also pure gold for the flesh-hooks, the forks used in cooking the pieces of the sacrifices, and the bowls, the sprinkling-bowls used so much in sacrificial worship, and the cups, the covered cans, or tankards, used in drink-offerings; and for the golden basins he gave gold by weight for every basin, stating how much should be used in each instance; and likewise silver by weight for every basin of silver;

v. 18. and for the altar of incense refined gold by weight, to cover the entire frame-work of acacia-wood; and gold for the pattern of the chariot of the cherubim, the mercy seat being called so on account of the fact that the cherubim were represented with their wings extended as if moving rapidly, that spread out their wings, and covered the Ark of the Covenant of the Lord.

v. 19. All this, said David, the Lord made me understand in writing by His hand upon me, even all the works of this pattern. It is probable that David, in a vision, saw the entire edifice, with all its separate buildings and appointments, so clearly that he was enabled to have the sketches and the models made exactly as they had appeared to him at that time.

v. 20. And David said to Solomon, his son, taking up his admonition once more where he stopped when showing the models, Be strong and of good courage and do it; fear not nor be dismayed, the entire trend of the address showing unflinching confidence and steadfast determination; for the Lord God, even my God, the one whom David had served so faithfully all his life, will be with thee. He will not fail thee nor forsake thee until thou hast finished all the work for the service of the house of the Lord.

v. 21. And. Behold, the courses of the priests and the Levites, who were surely also represented in the assembly on that day, even they shall be with thee for all the service of the house of God; and there shall be with thee for all manner of workmanship every willing skilful man for any manner of service, the skilled artisan as well as the ordinary craftsman or workman; also the princes and all the people will be wholly at thy commandment; of this David was convinced from his acquaintance with them all and from the cheerful loyalty they had shown him for more than thirty years, except in the matter of the rebellion of Absalom. It is well-pleasing to God and serves as a great encouragement to His servants if all men, great and small, stand together for the purpose of building His kingdom on earth, no matter what special business may be at hand.

Fuente: The Popular Commentary on the Bible by Kretzmann

DISCOURSE: 390
DAVIDS ADVICE TO SOLOMON

1Ch 28:9. And thou, Solomon my son, know thou the God of thy father, and serve him with a perfect heart and with a willing mind: for the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts: if thou seek him, he will be found of thee; but if thou forsake him, he will cast thee off for ever.

WHATEVER may have been their own conduct through life, it is the wish of most men in a dying hour, that their children should walk in the ways of probity and honour. But men of piety have higher views: they wish their children not merely to pass through this world with credit, but to obtain happiness beyond the grave. The advice of David in the words before us, is precisely such as every religious parent would wish to give to his surviving family. Let us observe,

I.

The advice here given

The occasion was most solemn. David had desired to build a temple for the Lord, but was forbidden; and was directed to devolve that office on his son Solomon. All the princes and great men of the nation were convened to assist at the solemnity: and in the presence of them all did David direct his son,

1.

Whom to seek

[The terms here used have doubtless a peculiar force, David does not say to his son, Know thou the God of Israel; but Know thou the God of thy father; by which expression he evidently called the attention of Solomon to the character of Jehovah as exemplified in all his dealings towards him: it is as though he had said, Know thou that sovereign God, who chose me above all to rule his people Israel Know that almighty God who, in all my dangers from Saul or other enemies, has preserved me to the present hour Know that merciful God who forgave me all my great transgressions in the matter of Uriah and that faithful God who has fulfilled to me all his great and precious promises, in raising up thee to sit on my throne, and to build a temple to the Lord

Know this God: study his character as displayed in all his conduct towards me: acquaint thyself with him in the most intimate and endearing manner: and seek him as thy friend, thy portion, thine eternal great reward! But remember that it is in Christ only that this character of God can be fully seen Seek then to know God as reconciled to you in the Son of his love; and let this God be your God for ever and ever.]

2.

How to serve him

[Integrity of heart is indispensable in all who would serve their God aright. Absolute perfection is not to be expected by fallen man: but that measure of perfection which consists in a total freedom from all guile, not only may, but must, be attained. To be Israelites indeed, we must be without guile. There must be no lust, which we desire to retain; no duty, from which we draw back; no sacrifice which we are averse to make: the will of God, even his whole will, without any limitation or exception, must be that to which we aim to be conformed And in our labours to fulfil our duty, we must not be constrained by slavish fear, but by filial love. We must feel the service of our God to be perfect freedom; and find all our delight in it, like the angels, who do his will, hearkening to the voice of his word As we are to love our God, so also are we to serve him, with all our heart, and mind, and soul, and strength.]

The importance of this charge is strongly marked in,

II.

The considerations with which it is enforced

Two arguments are here used to impress the more deeply on Solomons mind the foregoing exhortation. They are briefly these;

1.

That God is privy to our inmost thoughts

[If God could judge only by the outward appearance, we might with less danger be inattentive to our hearts: but the heart of man is as visible to him as the sacrifices when flayed and divided asunder were to the priests of old [Note: Heb 4:13. .]. Not the thoughts only, but the imaginations of the thoughts, the very first risings of them before they are formed into a distinct apprehension of the mind, are all seen and marked by Him, so as to ascertain with precision their nature and quality; and to make them infallible grounds of condemnation or acquittal in the day of judgment. Not actions only, but the spirits of men are weighed by him, so as to discern how much there is of good or evil in every inclination, affection, appetite, and motion of the soul.

What a reason is this for attending to the frame of our minds in the service of our God! That, and that only which is according to his word, will be accepted by him: whatever there is of formality, or hypocrisy, or of any evil principle, will all be separated as chaff from the wheat, to be consumed in the fire, when the wheat is treasured up in his garner. Alas! how little that is truly good, will be found even in the best of men! Consider this, all ye who would find acceptance with God; and endeavour to approve yourselves to Him, who searcheth the heart, and trieth the reins.]

2.

That he will deal with us according as we conduct ourselves towards him

[It is grievous that men should explain away the plainest declarations of God, in order to accommodate them to human systems. There is nothing clearer in all the inspired volume, than that God will be found of them that seek him, and cast off those who forsake him. We appeal to the experience of all who are in the slightest degree acquainted with vital godliness. Did God ever say to any man, Seek my face in vain? On the other hand, Who ever turned back from him, without suffering loss in his soul? Who has not found that the Spirit of God may be grieved and provoked to withdraw his gracious communications? Most assuredly he will not always strive with man, but will give us up to our own hearts lusts, if we wilfully harbour those dispositions or affections which are hateful in his sight. Moreover, in the eternal world, he will recompense every man exactly according to his works; adjudging to his diligent servants a reward proportioned to their diligence in improving their talents, and to the disobedient servants a punishment proportioned to their guilt.
Who can reflect on this, and not feel the force of the advice given in our text? Our happiness both in time and in eternity depends on our present diligence and fidelity. Let us therefore implore help from God, that we may so devote ourselves to him now, as to be approved by him in the day of judgment.]

Address
1.

To parents

[You see in David, what should be your chief desire in behalf of your children. We say not that you should be indifferent about their worldly advancement; for that also is important in its place: but your great concern should be to have them truly pious and devoted to God. Labour then, by every possible means, to attain this point. Call them to you, and address them each by name with all tenderness and fidelity; remembering that you yourselves must answer unto God for the influence with which he has invested you for their good; and that, if they perish through your neglect, their blood will be required at your hands.]

2.

To those who are coming forth into life

[Such advice as that which is given in our text, you are ready to judge premature, or at least to think you have good reason for delaying your attention to it. But are you young, and moving in an elevated sphere, and engaging in concerns of vast importance? So was Solomon: yet were these no reasons for David to withhold the advice, or with Solomon to reject it. Remember, it is for eternity, and not for time only, that you should live; and, if you disregard the admonitions of your parents, they who now so long for your welfare, will be swift witnesses against you at the day of judgment.]

3.

To all who are here present

[It is not unbecoming a minister of Christ to regard his flock with parental solicitude, or to address them in the language of our text. Let me then address each of you, as it were, in the presence of the whole collective body, and urge you to seek after God with your whole hearts. Rest not in a formal routine of duties, or in a partial conformity to his revealed will: but see that your hearts are right with him; and never rest till you have the witness of his Spirit, and the testimony of your own conscience, that in simplicity and godly sincerity you have your conversation in the world. Such a state of mind is most desirable for every one of us; and it is the best preparative, no less for the duties of this life, than for the enjoyments of the life to come.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

1Ch 28:9 And thou, Solomon my son, know thou the God of thy father, and serve him with a perfect heart and with a willing mind: for the LORD searcheth all hearts, and understandeth all the imaginations of the thoughts: if thou seek him, he will be found of thee; but if thou forsake him, he will cast thee off for ever.

Ver. 9. Know thou the God of thy father, and serve him. ] Deum cognoscere et colere. Rightly to know and serve God is the whole duty of man, saith Lactantius; this, therefore, is fitly charged by dying David upon his dearest son Solomon. To any blind obedience God bindeth not his servants; as the Popish padres do their novices.

With a perfect heart. ] That there be no halving.

And with a willing mind. ] That there be no heaving, hucking, or shucking, as they say.

All the imaginations of the thoughts. ] Those very first motions of the mind, the principles of all practice.

But if thou forsake him. ] This maketh against those desperadoes who take liberty to live as they list, and then say for defence of their sinful practices, Si sum ex praedestinatis, quicquid faciam, perinde est.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)