Exegetical and Hermeneutical Commentary of 1 Chronicles 29:10
Wherefore David blessed the LORD before all the congregation: and David said, Blessed [be] thou, LORD God of Israel our father, forever and ever.
1Ch 29:10-20
Wherefore David blessed the Lord before all the congregation.
The last thanksgiving
Every sentence weighed and measured for the occasion.
I. The infinite perfections of God.
1. God in His unspeakable grandeur.
2. God in His universal dominion.
3. God in His absolute ownership.
4. God in His covenant relation.
5. God in His goodness to men.
II. The peculiar relations of man to the infinite God.
1. Man is a dependent creature. Who am I?
(1) Dependent for substance to give.
(2) Dependent for the disposition to give it.
(3) Therefore indebted to God for all things.
2. Man is a short-lived creature.
3. Mans conduct is observed by God. (J. Wolfendale.)
Davids thanksgiving
1. Its adoration of God.
2. Its acknowledgment of dependence upon Him.
3. Its recognition of the influence of His grace.
4. Its solemn appeal to conscious integrity.
5. Its earnest prayer for king and people. (J. Wolfendale.)
The reciprocal influence of mind upon mind in worship
In this address of the venerable King of Israel to the Omnipotent Sovereign of the world, the natural influence of one mind upon another, the secret but powerful sympathy of similar affections in the devout congregation combine with his own grateful dispositions to enlarge his conceptions and to bring forth the most affecting description of the excellences of the great object of their common homage. You cannot but have observed and felt an influence of this kind, and been moved by the affections of others, especially when they corresponded with the condition of your own hearts. You have felt auger, joy, or grief insinuate themselves into your minds from the expression of them in others; and you have seen these affections increased in them by the mutual sympathy of your feelings. How often has the rage of an individual, expressed by the fiery glance of his eye, the fierceness of his countenance, and the shrillness of his tones, with the force and quickness of lightning inflamed a multitude, and exasperated their headstrong passions. With what glowing delight has an assembly been filled by the joyful countenance, the cheerful glance, the eloquent tones of a happy friend. How often has the melancholy, downcast look, or the tender tear of an interesting mourner, covered the face of the beholder with like pensive sadness, and infused into your bosom sorrows not your own. This reciprocal impression of the affections of the heart must hold equally true in the worship of the Supreme, as in the intercourse of common life. (Anon.)
Thine, O Lord, is the greatness and the power.—
Gods supreme dominion and universal authority
I. The supreme authority and dominion of the ever-blessed God. God, under every possible consideration, must be supreme. As, therefore, He must be supreme, so must He reign over all (Rom 9:5). God has an absolute right, not only to claim allegiance from all, but to dispose of all according to His own will and pleasure. Every part of Gods Word teems with His glorious sovereign authority.
1. Witness a few confessions. Text. Solomon (1Ki 8:22-23; 2Ch 6:14); Hezekiah (2Ki 19:14-19); Jehoshaphat (2Ch 20:3-12); the Levites (Neh 9:4-6); the Lords Prayer (Mat 6:13); Paul (Eph 1:3-6; 1Ti 1:11-17); Jude (verses 20-25).
2. How the Lord asserts and claims this glorious prerogative as peculiar to Himself (Deu 32:39-43; Isa 40:25-26; Isa 41:14-16; Isa 42:5-8; Isa 43:15-17; Jer 5:20-25; Dan 7:13-14).
II. The nature of this supreme dominion and sovereign authority. Observe–
1. Negatively. It is not–
(1) A deputed and delegated authority.
(2) An assumed or usurped authority.
(3) An arbitrary authority.
2. Positively.
(1) It is universal.
(2) Equitable.
(3) Irresistible.
(4) Everlasting.
III. The aspect in which it is to be viewed by us.
1. As a most glorious doctrine.
2. As a most humiliating doctrine.
3. As a most alarming doctrine.
4. As a most encouraging doctrine.
5. As a most invigorating and establishing doctrine. (R. Shittler.)
The Divine greatness and beneficence
We have in these words a confession–
I. Of the Divine sovereignty.
II. Of the Divine power.
III. Of the Divine beneficence. (J. Johnson Cort, M. A.)
Davids thanksgiving
I. The occasion. David, in a general assembly of his people, moves them to contribute towards the building of the temple, and encourages them by his own example. They contribute willingly and liberally. Reckoning a talent of silver at 375, and a talent of gold at 4,500, what they offered amounted to above twenty-six millions of pounds sterling (besides the ten thousand drams of gold, the other metals, and precious stones), which, with what David gave himself out of his private treasury, being above sixteen millions more, makes a vast sum. For this he and the people rejoice. He blesses and praises God, not because they had so much, but because they had hearts to lay out so much for God and His worship. To have much may be a curse and a snare, but to have a heart to employ it for God is a far more blessed thing than to keep it, or gain it, or any way to receive it (Act 20:25).
II. The mode or form of his praising God. It is an ascribing all excellences to Him. True praising or blessing of God consists in acknowledging that to be Gods which is His. When Christ taught His disciples how to pray and how to praise God, this is the mode of praising Him (Mat 7:18): Thine is, etc. After the same manner does David here praise Him. (D. Clarkson.)
For all that is in the heaven and in the earth is Thine.—
The Lord is the owner of all things
I. What evidence there is in scripture for the Lords title to all things.
1. Those things are His which we have in common with others.
(1) The world in general (Psa 50:1 or Psa 24:1? Misprint in original text.);
(2) heaven (Psa 89:11);
(3) the sea (Psa 95:5);
(4) the earth (Exo 19:5);
(5) everything in the earth (Deu 10:14).
2. Those things are His which we think to be properly ours. We may be proprietors in respect of men, so far as none of them may be able to produce any good title or lay any just claim to what we have; but we are no proprietors in reference to God.
(1) Lands (Lev 25:28);
(2) the fruits of the land (Hos 2:9); and cattle (Psa 50:10-11);
(3) money and clothes (Hag 2:8; 1Ch 29:14; 1Ch 29:16);
(4) our children (Eze 16:20-21);
(5) ourselves (1Co 6:19; Psa 100:3);
(6) our bodies (1Co 6:20);
(7) our souls (Eze 18:4; 1Co 6:19-20).
II. What is the foundation of the Lords title to a propriety in all things? He that gave to all their being is clearly the owner of all (Psa 89:11-12).
1. He made all for Himself, not for the pleasure of another, as the Israelites wrought for Pharaoh.
2. He made all things of nothing.
3. He made all without the help or concurrence of any other.
4. He upholds all things in the same manner as He created.
III. The nature and quality of this propriety.
1. He is the primary and original owner of all. His title and propriety is underived.
2. He is the absolute owner of all, without any condition or limitation.
3. He is the principal owner. All others that have right to anything have it under Him, and in subordination to Him, and are tied to acknowledge it by doing Him service for whatever they have.
4. He is total owner of all. When David gave the possession mentioned (2Sa 19:29) between Ziba and Mephibosheth, they had a joint interest therein, so Jehoshaphat and Ahaziah would have had in the navy and adventure if they had joined their ships according to the proposal (1Ki 22:49). But none has a joint interest with God.
5. He is the perpetual owner of all.
6. He is transcendently the owner of all. He has the greatest right to them. He has more right to all than we have to anything.
7. He is the sole owner of all things.
Use 1. Of information.
(1) Herein we may discern the greatness of the Lord whom we serve and whose we are.
(2) This may inform us that the Lord hath a right to deal with us or any creature as He will.
Use 2. For exhortation. This truth suggests many duties of greatest moment and consequence.
(1) Thankfulness. Whatsoever we have that is good is from Him, and not only the substance, but every degree of it.
(2) Self-surrender.
(3) Improving all we have for God.
(4) Patience.
(5) Humility.
(6) Self-denial.
If God be the owner of all things, He is the owner of us; if He be the owner of us, we are not to own ourselves, and not to own ourselves is to deny ourselves.
We must deny ourselves–
(a) As to our judgments, We must give up ourselves to the conduct of that judgment which is laid down in Scripture, that which is called the mind of the Lord.
(b) As to our wills. The will of the Lord must be our will.
(c) As to our ends. The pleasing, and honouring, and enjoying God is the only end we should propose to ourselves, either in holy duties or worldly business.
(d) As to our interests. If God be our owner, we ought to own and mind His interest and none else.
(e) As to our business and employments. The example of Christ (Luk 2:19; Joh 4:34; Joh 9:4).
(f)
As to our possessions. We ought to look upon all we possess as the Lords and not ours.
Use 3. For encouragement.
I. This truth affords encouragement in those special cases which are most apt to trouble and deject you. He can supply all your need.
(1) Want you wealth, or what you judge to be a competency? (1Ch 29:12). All the riches of the world are in His hands, and He can dispose thereof to whom and in what proportion He sees good (2Co 9:8; Php 4:19).
(2) Want you authority to countenance and secure you? (1Ch 29:11). He has the disposing of it all.
(3) Want you victory over enemies, those that afflict and oppress your souls? The Lord can give it you; it is His own.
(4) Want you strength, outward or inward, to do, or to suffer, or to resist? This He can also give you, for it is all His own (1Ch 29:12).
(5) Want you wisdom? (Jam 1:5).
(6) Want you gifts or other graces, or a greater measure of them? (Jam 1:17).
(7) Want you comfort? (2Co 1:3).
(8) Want you friends? All the friends in the world are but cyphers to Him.
2. There is encouragement to undergo or undertake anything for God which He calls you to. He is the owner of all things, and so has enough to requite you, to reward you, if all that is in heaven and in earth be enough to do it. (D. Clarkson.)
Divine ownership
Gods ownership is–
1. Universal.
2. Absolute.
3. Eternal. From this ownership we infer–
I. The absolute supremacy of God. He who owns all has a right–
1. To bestow on any creature whatever He pleases.
2. To withdraw from any creature in any way or at any time whatever He thinks best. The Lord gave, the Lord hath taken away.
II. The moral obligation of man. What is that?
1. To obey His will in everything.
2. To be animated by supreme gratitude. (Homilist.)
Thine is the kingdom, O Lord.—
The kingdom of God
I. Thine, O Lord, is the kingdom. What kingdom?
1. The kingdom of nature, with all its productions and materials.
2. The kingdom of providence. As He made all, so His care extends to all.
3. The kingdom of grace. This is a kingdom within the kingdom of nature and providence. It is a mediatorial, a spiritual empire, which is designed to establish the peculiar reign of God, not only over men, but in them.
II. The glory of this kingdom. This is seen–
1. In its Sovereign–the Lord Jesus.
2. In its universality.
3. In its prospect (Dan 2:44; Dan 7:13-14).
4. In its subjects: The excellent of the earth.
5. its privileges: Eye hath not seen, etc.
(1) Peace.
(2) Liberty: The glorious liberty of the sons of God.
(3) Plentitude: The Lord of hosts makes unto all people a feast of fat things, etc. My God shall supply all your need, etc. (W. Jay, M. A.)
And in Thine hand it is to make great, and to give strength unto all.
The nature of true greatness
I. What is the nature of true greatness? The scriptural idea of greatness is essentially different from that which is formed by the world.
1. To a few names the world has by general consent appended the title of the Great–Alexander, Constantine, Napoleon. These were great men with little aims. Self was the beginning and end of all their plans and labours. Their greatness was like a tree of ample trunk and wide-extended foliage, not spreading a beneficent shade, but distilling a deadly poison on all beneath, and thus killing its own roots and insuring its own decay.
2. A higher order of worldly greatness is that which consists purely in exalted genius and great intellectual power, whatever be the form of its manifestation. This form of greatness has been generally beneficent in its influence. Still it is in itself incomplete and unfinished.
3. The greatness of the Bible is a holy greatness. The fear of God is the source of its wisdom; the love of God is the spring of its activity; the glory of God is the end of its enterprises and labours.
II. This greatness is a proper object of aspiration and pursuit.
1. Man was made for this greatness. He is born great. Great powers, great duties, great expectancies, a great sphere of action, great hopes and promises, are his. If he becomes little, it is by his own fault and sin.
2. The Word of God exhorts us to it, calls us to glory as well as to virtue.
3. We are taught that there will be a distinction in the rewards of eternity, graduated to the different degrees of merit and earnestness in the service of God in the present life.
4. The examples of Scripture are justifications of the highest aim. All history besides contains no such list of heroes as Heb 11:1-40.
III. The source of this greatness. All things are of God. Even the worlds heroes have felt and acknowledged this. If it is in Gods hands to make great–
1. Then He is to be acknowledged and adored as the author of all the endowments of men.
2. What must be the guilt of those who have perverted and abused their talents to spread disorder, pollution, and misery among His moral subjects!
3. Their greatness is to be solicited and expected from Him.
4. From Him we must derive our idea of greatness. This He has revealed to us–
(1) In His Word.
(2) In the life of Christ. (John Proudfit, D. D.)
The agency of God in human greatness
I. God makes men great by bestowing upon them distinguished genius and talents. Some of the courtiers of the Emperor Sigismund, who had no taste for learning, inquired why he so honoured and respected men of low birth on account of their science. The emperor replied, In one day I can confer knighthood or nobility on many; in many years I cannot bestow genius on one. Wise and learned men are created by God only.
II. God makes men great by an education, and by events in life suited to discover, to excite, to encourage, to improve, and to direct their talents. The most luxuriant soil, when uncultivated, often becomes wild and barren, while a soil less favourable richly recompenses the seed sown, and the labours of the husbandman.
1. Early instruction and discipline correct the blemishes, brighten the polish, and increase the excellences of genius.
2. The friends and companions of our early youth contribute not a little to the strengthening and improving our natural talents.
3. Favourable providences expand the faculties, call forth exertions, and discover the extent of talents, which otherwise might have lain dormant, or shone with less lustre. Erpinius the critic, was first stimulated to a proper improvement of his time and talents by looking into Fortius Ringelbergiuss treatise on study Franklin was similarly affected by an essay of Dr. Cotton Mathers, on doing good. Great occasions produce great talents. A Frederic and a Washington might have lived obscure, and died forgotten, had the time, place, and circumstances which called forth their abilities been different.
III. It is God who implants dispositions, and excites to conduct, which enable men to improve their natural abilities, and providential opportunities and advantages for becoming great. Exercise and activity marvellously improve and increase talents, comparatively small. God makes men great by influencing their tempers and enabling them to govern their spirits and conduct their lives by the rules of reason and religion.
IV. God makes men great by bringing them into difficult and trying situations, which exercise and manifest the greatness of their disposition and talents.
V. God makes men great by rendering the exercise of their talents acceptable and useful.
VI. It is God who assigns to the great the sphere of their greatness.
VII. In the hand of God it is to limit the duration of human greatness.
Conclusion: Address–
1. Those whom the hand of God hath made great. God made you great for the general good, and not merely for your own pleasure or profit. Distinguished talents were bestowed that, with success, you might guide others to wisdom, to religion, and happiness.
2. Those whom a scanty measure of natural talents or acquired accomplishments confines to a lower and more ignoble and laborious line of life. Beware of envy and discontent. (J. Erskine, D. D.)
All strength is from God
All Christians, in themselves, are but vessels, poor fragile things, just like earthen pitchers. We should be worthless, only God puts His life into our hearts. And this becomes part of the good news of Christ. It brings the happy assurance to every heart who hears it that even a child may be a vessel to carry the power of God. Weak people, little people, fragile people, God uses them all. God can fill the weakest and most fragile with strength for His work. He asks also that the heart may receive His life. The outside may be no better than earthenware, but inside there will be an excellent light and power of God. (D. Macleod.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
10-19. Wherefore David blessed theLordThis beautiful thanksgiving prayer was the effusionoverflowing with gratitude and delight at seeing the warm andwidespread interest that was now taken in forwarding the favoriteproject of his life. Its piety is displayed in the fervor ofdevotional feelingin the ascription of all worldly wealth andgreatness to God as the giver, in tracing the general readiness incontributing to the influence of His grace, in praying for thecontinuance of this happy disposition among the people, and insolemnly and earnestly commending the young king and his kingdom tothe care and blessing of God.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Wherefore David blessed the Lord before all the congregation,…. To whose goodness he ascribed both the ability and willingness of him, and his people, to offer after such a manner; he knew it was God that wrought in them both to will and to do, and therefore gave him the glory of it:
and David said, blessed be thou, Lord God of Israel our Father, for ever and ever; the phrase, “our father”, does not belong to the God of Israel, their father by covenant and adoption, but to Israel, or Jacob, the ancestor of the Jewish nation; who is made mention of on this occasion, he being the first that spoke of building an house for God, as some Jewish writers, Jarchi and Kimchi, observe, see Ge 28:22.
Fuente: John Gill’s Exposition of the Entire Bible
David’s thanksgiving prayer. – David gives fitting expression to his joy on the success of the deepest wish of his heart, in a prayer with which he closes the last parliament of his reign. Since according to the divine decree, not he, the man of war, but his son, the peace-king Solomon, was to build a temple to the Lord, David had taken it upon himself to prepare as far as possible for the carrying out of the work. He had also found the princes and chiefs of the people willing to further it, and to assist his son Solomon in it. In this the pious and grey-haired servant of the Lord saw a special proof of the divine favour, for which he must thank God the Lord before the whole congregation. He praises Jahve, “the God of Israel our father,” 1Ch 29:10, or, as it is in 1Ch 29:18, “the God of Abraham, of Isaac, and of Jacob, our fathers.” Jahve had clearly revealed himself to David and his people as the God of Israel and of the patriarchs, by fulfilling in so glorious a manner to the people of Israel, by David, the promises made to the patriarchs. God the Lord had not only by David made His people great and powerful, and secured to them the peaceful possession of the good land, by humbling all their enemies round about, but He had also awakened in the heart of the people such love to and trust in their God, that the assembled dignitaries of the kingdom showed themselves perfectly willing to assist in furthering the building of the house of God. In this God had revealed His greatness, power, glory, etc., as David (in 1Ch 29:11, 1Ch 29:12) acknowledges with praise: “Thine, Jahve, is the greatness,” etc. , according to the Aramaic usage, gloria, splendour, honour. , yea all, still dependent on at the commencement of the sentence, so that we do not need to supply after . “Thine is the dominion, and the raising of oneself to be head over all.” In His God reveals His greatness, might, glory, etc. is not a participle requiring , “thou art,” to be supplied (Berth.), but an appellative, an Aramaic infinitive, – the raising oneself (Ew. 160, e).
Fuente: Keil & Delitzsch Commentary on the Old Testament
| David’s Prayer to God; Sacrifices Offered. | B. C. 1015. |
10 Wherefore David blessed the LORD before all the congregation: and David said, Blessed be thou, LORD God of Israel our father, for ever and ever. 11 Thine, O LORD, is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth is thine; thine is the kingdom, O LORD, and thou art exalted as head above all. 12 Both riches and honour come of thee, and thou reignest over all; and in thine hand is power and might; and in thine hand it is to make great, and to give strength unto all. 13 Now therefore, our God, we thank thee, and praise thy glorious name. 14 But who am I, and what is my people, that we should be able to offer so willingly after this sort? for all things come of thee, and of thine own have we given thee. 15 For we are strangers before thee, and sojourners, as were all our fathers: our days on the earth are as a shadow, and there is none abiding. 16 O LORD our God, all this store that we have prepared to build thee a house for thine holy name cometh of thine hand, and is all thine own. 17 I know also, my God, that thou triest the heart, and hast pleasure in uprightness. As for me, in the uprightness of mine heart I have willingly offered all these things: and now have I seen with joy thy people, which are present here, to offer willingly unto thee. 18 O LORD God of Abraham, Isaac, and of Israel, our fathers, keep this for ever in the imagination of the thoughts of the heart of thy people, and prepare their heart unto thee: 19 And give unto Solomon my son a perfect heart, to keep thy commandments, thy testimonies, and thy statutes, and to do all these things, and to build the palace, for the which I have made provision. 20 And David said to all the congregation, Now bless the LORD your God. And all the congregation blessed the LORD God of their fathers, and bowed down their heads, and worshipped the LORD, and the king. 21 And they sacrificed sacrifices unto the LORD, and offered burnt offerings unto the LORD, on the morrow after that day, even a thousand bullocks, a thousand rams, and a thousand lambs, with their drink offerings, and sacrifices in abundance for all Israel: 22 And did eat and drink before the LORD on that day with great gladness. And they made Solomon the son of David king the second time, and anointed him unto the LORD to be the chief governor, and Zadok to be priest.
We have here,
I. The solemn address which David made to God upon occasion of the noble subscriptions of the princes towards the building of the temple (v. 10): Wherefore David blessed the Lord, not only alone in his closet, but before all the congregation. This I expected when we read (v. 9) that David rejoiced with great joy; for such a devout man as he would no doubt make that the matter of his thanksgiving which was so much the matter of his rejoicing. He that looked round with comfort would certainly look up with praise. David was now old and looked upon himself as near his end; and it well becomes aged saints, and dying saints, to have their hearts much enlarged in praise and thanksgiving. This will silence their complaints of their bodily infirmities, and help to make the prospect of death itself less gloomy. David’s psalms, toward the latter end of the book, are most of them psalms of praise. The nearer we come to the world of everlasting praise the more we should speak the language and do the work of that world. In this address,
1. He adores God, and ascribes glory to him as the God of Israel, blessed for ever and ever. Our Lord’s prayer ends with a doxology much like this which David here begins with–for thine is the kingdom, the power, and the glory. This is properly praising God–with holy awe and reverence, and agreeable affection, acknowledging, (1.) His infinite perfections; not only that he is great, powerful, glorious, c., but that his is the greatness, power, and glory, that is, he has them in and of himself, <i>v. 11. He is the fountain and centre of every thing that is bright and blessed. All that we can, in our most exalted praises, attribute to him he has an unquestionable title to. His is the greatness; his greatness is immense and incomprehensible; and all others are little, are nothing, in comparison of him. His is the power, and it is almighty and irresistible; power belongs to him, and all the power of all the creatures is derived from him and depends upon him. His is the glory; for his glory is his own end and the end of the whole creation. All the glory we can give him with our hearts, lips, and lives, comes infinitely short of what is his due. His is the victory; he transcends and surpasses all, and is able to conquer and subdue all things to himself; and his victories are incontestable and uncontrollable. And his is the majesty, real and personal; with him is terrible majesty, inexpressible and inconceivable. (2.) His sovereign dominion, as rightful owner and possessor of all: “All that is in the heaven, and in the earth, is thine, and at thy disposal, by the indisputable right of creation, and as supreme ruler and commander of all: thine is the kingdom, and all kings are thy subjects; for thou art head, and art to be exalted and worshipped as head above all.” (3.) His universal influence and agency. All that are rich and honourable among the children of men have their riches and honours from God. This acknowledgment he would have the princes take notice of and join in, that they might not think they had merited any thing of God by their generosity; for from God they had their riches and honour, and what they had returned to him was but a small part of what they had received from him. Whoever are great among men, it is God’s hand that makes them so; and, whatever strength we have, it is God that gives it to us, as the God of Israel our father,1Ch 29:10; Psa 68:35.
2. He acknowledges with thankfulness the grace of God enabling them to contribute so cheerfully towards the building of the temple (1Ch 29:13; 1Ch 29:14): Now therefore, our God, we thank thee. Note, The more we do for God the more we are indebted to him for the honour of being employed in his service, and for grace enabling us, in any measure, to serve him. Does he therefore thank that servant? Luke xvii. 9. No: but that servant has a great deal of reason to thank him. He thanks God that they were able to offer so willingly. Note, (1.) It is a great instance of the power of God’s grace in us to be able to do the work of God willingly. He works both to will and to do; and it is in the day of his power that his people are made willing, Ps. cx. 3. (2.) We must give God all the glory of all the good that is at any time done by ourselves or others. Our own good works must not be the matter of our pride, nor the good works of others the matter of our flattery, but both the matter of our praise; for certainly it is the greatest honour and pleasure in the world faithfully to serve God.
3. He speaks very humbly of himself, and his people, and the offerings they had now presented to God. (1.) For himself, and those that joined with him, though they were princes, he wondered that God should take such notice of them and do so much for them (v. 14): Who am I, and what is my people? David was the most honourable person, and Israel the most honourable person, then in the world; yet thus does he speak of himself and them, as unworthy the divine cognizance and favour. David now looks very great, presiding in an august assembly, appointing his successor, and making a noble present to the honour of God; and yet he is little and low in his own eyes: Who am I, O Lord? for (v. 15) we are strangers before thee, and sojourners, poor despicable creatures. Angels in heaven are at home there; saints on earth are but strangers here: Our days on the earth are as a shadow. David’s days had as much of substance in them as most men’s; for he was a great man, a good man, a useful man, and now an old man, one that lived long and lived to good purpose: and yet he puts himself not only into the number, but in the front, of those who must acknowledge that their days on the earth are as a shadow, which intimates that our life is a vain life, a dark life, a transient life, and a life that will have its periods either in perfect light or perfect darkness. The next words explain it: There is no abiding, Heb. no expectation. We cannot expect any great matters from it, nor can we expect any long continuance of it. This is mentioned here as that which forbids us to boast of the service we do to God. Alas! it is confined to a scantling of time, it is the service of a frail and short life, and therefore what can we pretend to merit by it? (2.) As to their offerings, Lord, says he, of thy own have we given thee (v. 14), and again (v. 16), It cometh of thy hand, and is all thy own. “We have it from thee as a free gift, and therefore are bound to use it for thee; and what we present to thee is but rent or interest from thy own.” “In like manner” (says bishop Patrick) “we ought to acknowledge God in all spiritual things, referring every good thought, good purpose, good work, to his grace, from whom we receive it.” Let him that glories therefore glory in the Lord.
4. He appeals to God concerning his own sincerity in what he did, v. 17. It is a great satisfaction to a good man to think that God tries the heart and has pleasure in uprightness, that, whoever may misinterpret or contemn it, he is acquainted with and approves of the way of the righteous. It was David’s comfort that God knew with what pleasure he both offered his own and saw the people’s offering. He was neither proud of his own good work nor envious of the good works of others.
5. He prays to God both for the people and for Solomon, that both might hold on as they began. In this prayer he addresses God as the God of Abraham, Isaac, and Jacob, a God in covenant with them and with us for their sakes. Lord, give us grace to make good our part of the covenant, that we may not forfeit the benefit of it. Or thus: they were kept in their integrity by the grace of God establishing their way; let the same grace that was sufficient for them be so for us. (1.) For the people he prays (v. 18) that what good God had put into their minds he would always keep there, that they might never be worse than they were now, might never lose the convictions they were now under, nor cool in their affections to the house of God, but always have the same thoughts of things as they now seemed to have. Great consequences depend upon what is innermost, and what uppermost, in the imagination of the thoughts of our heart, what we aim at and what we love to think of. If any good have got possession of our hearts, or the hearts of our friends, it is good by prayer to commit the custody of it to the grace of God: “Lord, keep it there, keep it for ever there. David has prepared materials for the temple; but, Lord, do thou prepare their hearts for such a privilege;” establish their hearts, so the margin. “Confirm their resolutions. They are in a good mind; keep them so when I am gone, them and theirs for ever.” (2.) For Solomon he prays (v. 19), Give him a perfect heart. He had charged him (ch. xxviii. 9) to serve God with a perfect heart; now here he prays to God to give him such a heart. He does not pray, “Lord, make him a rich man, a great man, a learned man;” but, “Lord, make him an honest man;” for that is better than all. “Lord, give him a perfect heart, not only in general to keep thy commandments, but in particular to build the palace, that he may do that service with a single eye.” Yet his building the house would not prove him to have a perfect heart unless he made conscience of keeping God’s commandments. It is not helping to build churches that will save us if we live in disobedience to God’s law.
II. The cheerful concurrence of this great assembly in this great solemnity. 1. They joined with David in the adoration of God. When he had done his prayer he called to them to testify their concurrence (Now bless the Lord your God, v. 20), which accordingly they did, by bowing down their heads, a gesture of adoration. Whoever is the mouth of the congregation, those only have the benefit who join with him, not by bowing down the head so much as by lifting up the soul. 2. They paid their respects to the king, looking upon him as an instrument in God’s hand of much good to them; and, in honouring him, they honoured God. 3. The next day they offered abundance of sacrifices to God (v. 21), both burnt-offerings, which were wholly consumed, and peace-offerings, which the offerer had the greatest part of to himself. Hereby they testified a generous gratitude to God for the good posture their public affairs were in, though David was going the way of all the earth. 4. They feasted and rejoiced before God, v. 22. In token of their joy in God, and communion with him, they feasted upon their peace-offerings in a religious manner before the Lord. What had been offered to God they feasted upon, by which was intimated to them that they should be never the poorer for their late liberal contributions to the service of the temple; they themselves should feast upon the comfort of it. 5. They made Solomon king the second time. He having been before anointed in haste, upon occasion of Adonijah’s rebellion, it was thought fit to repeat the ceremony, for the greater satisfaction of the people. They anointed him to the Lord. Magistrates must look upon themselves as set apart for God, to be his ministers, and must rule accordingly in the fear of God. Zadok also was anointed to be priest in the room of Abiathar, who had lately forfeited his honour. Happy art thou, O Israel! under such a prince and such a pontiff.
Fuente: Matthew Henry’s Whole Bible Commentary
David Is Thankful, Verses 10-19
The response of the people to the appeals of David caused his heart to overflow with praise of the Lord. He poured out thanksgiving for many evidences of God before them. He praised Him for His eternal benevolence. He lauded Him as God of superlatives covering the entire scope of man’s experience, a God of greatness, power, glory, victory, and majesty. Certainly Israel had observed all these things in their God. He showed Himself greater than the gods of Egypt and Canaan, His power was evidenced in numerous miraculous events from the beginning of their nation, His glory was seen at Mount Sinai and on other occasions, it had been His victories which had enabled Israel to maintain themselves, and His majesty in comparison to others could not be denied.
Thus David concluded that the kingdom over which he ruled, and over which Solomon was shortly to reign, was not the kingdom of David, nor of Solomon, but the kingdom of the Lord. Thus all kingdoms of the world are His, and He will soon assume that right (Rev 19:16). Because it is the Lord’s, and He owns it all, David acknowledged in the hearing of the assembly that all the riches it contained, and all the honor consistent with them, belonged to God. His power and might made it all possible, for which the king gave humble thanks.
David could see there is no right of man to be proud of what he does for God, for he does nothing but such as is made possible by the Lord’s goodness to him. When men call themselves giving to God they are simply returning a portion of that the Lord has given to them. Man’s days on earth are few and fleet, but God is eternal. Those things David and the assembly gave for God’s house (and those things men give today) are already His, and he can reclaim them. Man is just the steward of them for the few years of his lifetime, and God knows his heart and what his attitude is in giving to His cause.
Yet David rejoiced greatly that the people evidenced an awareness of this also in their liberal contribution. He called on Him as the God of the patriarchs, Abraham, Isaac, and Israel, to grant that this spiritual awakening in the hearts of the leaders of Israel might slot fail, but that they might continue with prepared hearts to serve Him. David concluded with a prayer for Solomon that his heart might also remain perfect before the Lord, to keep all His commandments, statutes, and testimonies, that he might not fail to build the palace (temple) for which David had prepared.
Fuente: Garner-Howes Baptist Commentary
(10) Wherefore.And. Davids Prayer (1Ch. 29:10-19). David thanks God because his people are at one with him on the subject nearest his heart. Touching this fine utterance of a true inspiration, which the chronicleror rather, perhaps, his authorityputs into the mouth of the aged king, we may remark that the spirit which found expression in the stirring odes of psalmists and the trumpet-tones of prophets in olden times, in the latter days, when psalmody was weak and prophecy dead, flowed forth in the new outlet of impassioned prayer.
Before all.To the eyes of all (Gen. 23:11), and frequently.
Lord God of Israel our rather.The connection is Israel our father, not Jehovah our father. (Comp. 1Ch. 29:18; 1Ch. 29:20; Exo. 3:6. Yet comp. also Isa. 63:16; Isa. 64:8; Deu. 32:6; Mal. 1:6; Mal. 2:10; Jer. 31:9.) The fatherhood of God, though thus occasionally affirmed in prophetic writings, hardly became a ruling idea within the limits of Old Testament times. (Comp. Mat. 23:9; Mat. 6:9.)
For ever and ever.From eternity even unto eternity. (Comp. the doxologies of the first and third books of the PsalterPsa. 41:13; Psa. 106:48and Psa. 103:17.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
David’s Thanksgiving
v. 10. Wherefore David blessed the Lord before all the congregation, v. 11. Thine, O Lord, is the greatness, and the power, and the glory, and the victory, and the majesty, v. 12. Both riches and honor come of thee, and Thou reignest over all, v. 13. Now, therefore, our God, we thank Thee, v. 14. But who am I, and what is my people, that we should be able to offer so willingly after this sort? v. 15. For we are strangers before Thee and sojourners, as were all our fathers, v. 16. O Lord, our God, all this store that we have prepared to build Thee an house for Thine holy name cometh of Thine hand and is all Thine own; v. 17. I know also, my God, that Thou triest the heart and hast pleasure in uprightness, v. 18. O Lord God of Abraham, Isaac, and of Israel, our fathers, keep this forever in the imagination of the thoughts of the heart of Thy people, v. 19. and give unto Solomon, my son, a perfect heart to keep Thy commandments, Thy testimonies, and Thy statutes, and to do all these things, and to build the palace for the which I have made provision, v. 20. And David said to all the congregation, Now bless the Lord, your God, v. 21. And they sacrificed sacrifices unto the Lord, and offered burnt offerings unto the Lord, v. 22. and did eat and drink before the Lord, v. 23. Then Solomon sat on the throne of the Lord, v. 24. And all the princes, v. 25. And the Lord magnified Solomon exceedingly in the sight of all Israel, and bestowed upon him such royal majesty as had not been on any king before him in Israel; v. 26. Thus David, the son of Jesse, reigned over all Israel.
v. 27. And the time that he reigned over Israel was forty years, v. 28. And he died in a good old age, full of days, riches, and honor, v. 29. Now, the acts of David the king, first and last, behold, they are written in the Book of Samuel, the seer, v. 30. with all his reign and his might,
Fuente: The Popular Commentary on the Bible by Kretzmann
Now we come to the most interesting part of all this beautiful scene. David knew his end to be near. David convened his people, his princes, his son. David addressed them all affectionately: but the chief point of all is yet to be done. He now looks up to the Lord. Here, Reader! is the first, and best, and chief end of all. In Jesus the soul finds all its blessedness center. But let us hear what David saith.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
1Ch 29:10 Wherefore David blessed the LORD before all the congregation: and David said, Blessed [be] thou, LORD God of Israel our father, for ever and ever.
Ver. 10. Wherefore David blessed the Lord before all the congregation. ] Though he was neither priest nor Levite. It is no disparagement to the greatest to perform service to the Most High in the great congregation.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
David said. A wonderful ascription of praise follows, tracing all good to Jehovah’s sovereign grace.
Fuente: Companion Bible Notes, Appendices and Graphics
1Ch 29:10-19
1Ch 29:10-19
DAVID’S BLESSING OF JEHOVAH BEFORE THE PEOPLE
“Wherefore David blessed Jehovah before all the assembly; and David said, Blessed be thou, O Jehovah, the God of Israel our father, forever and ever. Thine, O Jehovah, is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heavens and in the earth is thine; thine is the kingdom, O Jehovah, and thou art exalted as head above all. Both riches and honor come of thee, and thou rulest over all; and in thy hand is power and might; and in thy hand it is to make great, and to give strength unto all. Now therefore, our God, we thank thee, and praise thy glorious name. But who am I, and what is my people, that we should be able to offer so willingly after this sort? for all things come of thee, and of thine own have we given thee. For we are strangers before thee, and sojourners, as all our fathers were: our days on earth are as a shadow, and there is no abiding. O Jehovah our God, all this store that we have prepared to build thee a house for thy holy name cometh of thy hand, and is all thine own. I know also, my God, that thou triest the heart, and hast pleasure in uprightness. As for me, in the uprightness of my heart I have willingly offered all these things: and now I have seen with joy thy people, that are present here, offer willingly unto thee. O Jehovah, the God of Abraham, of Isaac, and of Israel, our fathers, keep this forever in the imagination of the thoughts of the heart of thy people, and prepare their heart unto thee; and give unto Solomon my son a perfect heart, to keep thy commandments, thy testimonies, and thy statutes, and to do all these things, and to build the palace, for which I have made provision.”
“The palace” (1Ch 29:1; 1Ch 29:19). Only in these two verses is this term applied to the temple. “It is the Hebrew form of a Persian word used generally to designate the residence of the Persian monarch, as in Est 1:2; Est 1:5; Est 2:3; Est 2:8; Neh 1:1; and in Dan 8:2.”
“David blessed Jehovah” (1Ch 29:10). We normally think of God’s blessing men, not the other way around; but we learn from 1Ch 29:20, below, that when David commanded the people to “Bless Jehovah,” they did so by worshipping God and offering sacrifices, all of this being exactly what David did here. Thus we conclude that those who truly worship God indeed do “bless God.”
Dentan said of this paragraph, “It is an excellent illustration of the Chronicler’s high conception of God, and of man’s proper relation to him.” This is a fair example of the views of critical scholars who deny the authenticity of Chronicles, treating it as an invention of the Chronicler, and not as a record of events that really happened. We believe that David spoke the words which the writer of Chronicles attributed to him, there being no good reason whatever for denying them to David.
As we have frequently noted, the real reason behind the rejection, by some writers, of Chronicles is the effective denial it provides for the radical critics’ late-dating of the Pentateuch.
Chronicles is not a fabrication. “A fabrication would have fitted more neatly (with few variations). The differences found in Chronicles are due to the independence of traditions (authorities); and recent archaeological finds further authenticate this.”
E.M. Zerr:
1Ch 29:10-13. These verses are selfexplanatory, but I wish the reader to ponder them well, however, and note the strong expressions of gratitude and praise to the divine Giver of all good things. God is acknowledged to be the source of all good.
1Ch 29:14. This verse brings to a specific view the thoughts expressed in the preceding paragraph. It is the same thought that Paul gives us in 1Ti 6:7 and 1Co 4:7. It is true that the latter is speaking of spiritual gifts, but the idea is the same, that all we have came from God. Therefore, when we make a “gift” to God, we are merely handing back to him that which he has loaned to us.
1Ch 29:15. Stranger means a temporary dweller, and the word could be used with reference to the places in the world and their relation to each other. But in this place David applies the word to those on the earth as a whole. That proves that David did not believe this earth to be the final abode of man.
1Ch 29:16. This is the same as 1Ch29:14.
1Ch 29:17. Triest the heart is said in direct connection with the fact that God had given his goods into the hands of man. It was to test his honesty and devotion.
1Ch 29:18. Keep this refers to the state of mind the people then had. They were respectful toward God and willing to contribute of their means and labor for the advancement of God’s interests. David prayed that such an attitude may be kept in the imagination (mind) of them ever after.
1Ch 29:19. A special prayer was offered for his son that he might always have the right kind of heart toward God. Commandments referred to the requirements of God in general. Testimonies means these requirements had been attested and established. Statutes refers to the formal enactments of God. All of these terms may be used somewhat interchangeably, and the same law might possess all of the qualities at once.
Fuente: Old and New Testaments Restoration Commentary
blessed
Note the order:
1Ch 29:3-8, giving, 1Ch 29:9, joy, 1Ch 29:10, blessing, 1Ch 29:11-19, prayer, 1Ch 29:20, worship:
Fuente: Scofield Reference Bible Notes
David blessed: 1Ch 29:20, 2Ch 20:26-28, Psa 103:1, Psa 103:2, Psa 138:1, Psa 146:2
Blessed be thou: 1Ki 8:15, 2Ch 6:4, Psa 72:18, Psa 72:19, Psa 89:52, Eze 3:12, Eph 1:3, 1Ti 1:17, 1Pe 1:3, Rev 5:12
Lord God: Gen 32:28, Gen 33:20
our father: Isa 63:16, Mat 6:9, Luk 11:3, Rom 1:7, Rom 8:15, Phi 4:20, 2Th 2:16
Reciprocal: Gen 24:27 – Blessed Exo 35:29 – whose heart Deu 6:4 – the Lord 2Sa 7:26 – let thy 1Ki 1:48 – Blessed 1Ch 16:28 – glory 2Ch 6:14 – O Lord God 2Ch 9:8 – Blessed 2Ch 31:8 – blessed Ezr 7:27 – Blessed Job 11:17 – thou shalt Psa 9:1 – praise Psa 41:13 – Blessed Psa 66:2 – General Psa 71:18 – until I Psa 76:1 – his Psa 106:48 – Blessed Psa 108:5 – Be thou Psa 111:1 – assembly Psa 113:2 – General Pro 16:31 – if Isa 25:1 – thou art Jer 31:9 – for I Eze 46:2 – he shall worship Dan 2:20 – Blessed Dan 2:23 – O thou Luk 1:68 – Blessed Luk 2:20 – General 2Co 1:3 – Blessed Jam 3:9 – bless
Fuente: The Treasury of Scripture Knowledge
1Ch 29:10-11. David said, Blessed, &c. David was now full of days, and near his end, and it well becomes the aged children of God to have their hearts much enlarged in praise and thanksgiving. The nearer we come to the land of everlasting praise, the more we should speak the language and do the work of that world. Thine is the greatness and the power, &c. Thus David praises God with holy awe and reverence, acknowledging and adoring, 1st, His infinite perfections; not only that he is great, powerful, and glorious, &c., but that his is the greatness, power, and glory; that he has these perfections in and of himself, and is the centre and fountain of every thing that is excellent and blessed. 2d, His sovereign dominion, that he is the rightful owner and almighty possessor of all. All that is in heaven and in earth is thine And at thy disposal, by the indisputable right of creation, and as Supreme Ruler and Commander of all. Thine is the kingdom And all kings are thy subjects; and thou art to be exalted and worshipped as head above all 3d, His universal influence and agency. All that are rich and honourable among mankind have their riches and honours from God. This acknowledgment David would have the princes to take notice of, and join in, that they might not think they had merited any thing of God by their generosity; for from God they had had their riches and honour, and what they had returned to him was but a small part of what they had received from him. Whoever are great among men, it is God that makes them so; and whatever strength we have, it is God that gives it us. Let no flesh, then, glory in his presence; for of him, and through him, and to him, are all things: to whom be glory for ever! Amen.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
29:10 Wherefore David blessed the LORD before all the congregation: and David said, Blessed [be] thou, LORD God of {g} Israel our father, for ever and ever.
(g) Who revealed yourself to our father Jacob.
Fuente: Geneva Bible Notes
David’s blessing 29:10-22
"The climax of David’s reign, as portrayed by the Chronicler, has now been reached. All the preparations for building the temple have been completed, and Solomon, chosen by God as the one who shall bring the plans to fruition, is about to be proclaimed as king over all Israel. And at this point the Chronicler reveals his true heart: the proper response to such a situation is a prayer which breathes joyful faith and simple humility." [Note: Williamson, 1 and 2 . . ., p. 185.]
These were some of David’s last official words to his nation and his son Solomon. Ancient Near Easterners regarded such statements as extremely important, as indeed they were. In this address David reviewed the major lessons he had learned in life.
First, he said that everything belonged to Israel’s great God (1Ch 29:11-13).
"The truth that ’everything’ we have ’comes from’ God is the foundation for the doctrine of stewardship. Its basis is this: since our property is his (Psa 24:1), and since we hold it only temporarily and in trust (1Ch 29:15-16), it should therefore be used for him (Luk 17:10 . . .)." [Note: Payne, "1, 2 Chronicles," p. 438. See also idem, The Theology of the Older Testament, pp. 434-35.]
God had made it possible for His people to build an unusually magnificent temple. He had also caused Israel to grow from a small family of insignificant shepherds to become a mighty nation (1Ch 29:14-16).
Second, David saw a parallel between Israel’s growth and Yahweh’s elevation of him (1Ch 29:17). God had graciously blessed both David and Israel. Their prosperity was not a result of their own merits. David also spoke of the importance of a heart devoted to God (1Ch 29:17-19; cf. 1Sa 16:7). The people’s lavish donation revealed hearts God had touched. David prayed that that heart attitude might remain in God’s people forever.
"Three important attitudes were expected in Israel-not merely obedience but obedience with a perfect heart (1Ch 28:9; 1Ch 29:9; 1Ch 29:17); not merely contributions to the temple for its repair and upkeep and the support of its personnel but willing contributions (1Ch 29:1-9; 1Ch 29:14; 1Ch 29:17); and not merely temple rituals but ritual participation with joy (1Ch 29:9; 1Ch 29:17; 1Ch 29:22)." [Note: Thompson, p. 39. On the significance of "heart" in Chronicles, see Howard, pp. 264-66.]
These emphases are even more prominent in 2 Chronicles than they are in 1 Chronicles.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
THE LAST PRAYER OF DAVID
1Ch 29:10-19
IN order to do justice to the chroniclers method of presenting us with a number of very similar illustrations of the same principle, we have in the previous book grouped much of his material under a few leading subjects. There remains the general thread of the history, which is, of course, very much the same in Chronicles as in the book of Kings, and need not be dwelt on at any length. At the same time some brief survey is necessary for the sake of completeness and in order to bring out the different complexion given to the history by the chroniclers alterations and omissions. Moreover, there are a number of minor points that are most conveniently dealt with in the course of a running exposition.
The special importance attached by the chronicler to David and Solomon has enabled us to treat their reigns at length in discussing his picture of the ideal king; and similarly the reign of Ahaz has served as an illustration of the character and fortunes of the wicked kings. We therefore take up the history at the accession of Rehoboam, and shall simply indicate very briefly the connection of the reign of Ahaz with what precedes and follows. But before passing on to Rehoboam we must consider “The Last Prayer of David,” a devotional paragraph peculiar to Chronicles. The detailed exposition of this passage would have been out of proportion in a brief sketch of the chroniclers account of the character and reign of David, and would have had no special bearing on the subject of the ideal king. On the other hand, the “Prayer” states some of the leading principles which govern the chronicler in his interpretation of the history of Israel; and its exposition forms a suitable introduction to the present division of our subject.
The occasion of this prayer was the great closing scene of Davids life, which we have already described. The prayer is a thanksgiving for the assurance David had received that the accomplishment of the great purpose of his life, the erection of a temple to Jehovah, was virtually secured. He had been permitted to collect the materials for the building, he had received the plans of the Temple from Jehovah, and had placed them in the willing hands of his successor. The princes and the people had caught his own enthusiasm and lavishly supplemented the bountiful provision already made for the future work. Solomon had been accepted as king by popular acclamation. Every possible preparation had been made that could be made, and the aged king poured out his heart in praise to God for His grace and favor.
The prayer falls naturally into four subdivisions: 1Ch 29:10-13 are a kind of doxology in honor of Jehovah; in 1Ch 29:14-16 David acknowledges that Israel is entirely dependent upon Jehovah for the means of rendering Him acceptable service; in 1Ch 29:17 he claims that he and his people have offered willingly unto Jehovah; and in 1Ch 29:18-19 he prays that Solomon and the people may build the Temple and abide in the Law.
In the doxology God is addressed as “Jehovah, the God of Israel, our Father,” and similarly in 1Ch 29:18 as “Jehovah, the God of Abraham, of Isaac, and of Israel.” For the chronicler the accession of David is the starting-point of Israelite history and religion, but here, as in the genealogies, he links his narrative to that of the Pentateuch, and reminds his readers that the crowning dispensation of the worship of Jehovah in the Temple rested on the earlier revelations to Abraham, Isaac, and Israel.
We are at once struck by the divergence from the usual formula: “Abraham. Isaac, and Jacob.” Moreover, when God is referred to as the God of the Patriarch personally, the usual phrase is “the God of Jacob.” The formula, “God of Abraham, Isaac, and Israel,” occurs again in Chronicles in the account of Hezekiahs reformation; it only occurs elsewhere in the history of Elijah in the book of Kings. {1Ki 18:36} The chronicler avoids the use of the name “Jacob,” and for the most part calls the Patriarch “Israel.” “Jacob” only occurs in two poetic quotations, where its omission was almost impossible, because in each case “Israel” is used in the parallel clause. {1Ch 16:13; 1Ch 16:17 Gen 32:28} This choice of names is an application of the same principle that led to the omission of the discreditable incidents in the history of David and Solomon. Jacob was the supplanter. The name suggested the unbrotherly craft of the Patriarch. It was not desirable that the Jews should be encouraged to think of Jehovah as the God of a grasping and deceitful man. Jehovah was the God of the Patriarchs nobler nature and higher life, the God of Israel, who strove with God and prevailed. In the doxology that follows the resources of language are almost exhausted in the attempt to set forth adequately “the greatness, and the power, and the glory, and the victory, and the majesty the riches and honor the power and might,” of Jehovah These verses read like an expansion of the simple Christian doxology, “Thine is the kingdom, the power, and the glory,” but in all probability the latter is an abbreviation from our text. In both there is the same recognition of the ruling omnipotence of God; but the chronicler, having in mind the glory and power of David and his magnificent offerings for the building of the Temple, is specially careful to intimate that Jehovah is the source of all worldly greatness: “Both riches and honor come of Thee and in Thy hand it is to make great and to give strength unto all.”
The complementary truth, the entire dependence of Israel on Jehovah, is dealt with in the next verses. David has learnt humility from the tragic consequences of his fatal census; his heart is no longer uplifted with pride at the wealth and glory of his kingdom; he claims no credit for the spontaneous impulse of generosity that prompted his munificence. Everything is traced back to Jehovah: “All things come of Thee, and of Thine own have we given Thee.” Before, when David contemplated the vast population of Israel and the great array of his warriors, the sense of Gods displeasure fell upon him; now, when the riches and honor of his kingdom were displayed before him, he may have felt the chastening influence of his former experience. A touch of melancholy darkened his spirit for a moment; standing upon the brink of the dim, mysterious Sheol, he found small comfort in barbaric abundance of timber and stone, jewels, talents, and darics; he saw the emptiness of all earthly splendor. Like Abraham before the children of Heth, he stood before Jehovah a stranger and a sojourner. {Gen 23:4; Cf. Psa 34:13; Psa 119:19} Bildad the Shuhite had urged Job to submit himself to the teaching of a venerable orthodoxy, because “we are of yesterday and know nothing, because our days upon earth are a shadow.” {Job 8:9} The same thought made David feel his insignificance, in spite of his wealth and royal dominion: “Our days on the earth are as a shadow, and there is no abiding.”
He turns from these somber thoughts to the consoling reflection that in all his preparations he has been the instrument of a Divine purpose, and has served Jehovah willingly. Today he can approach God with a clear conscience: “I know also, my God, that Thou triest the heart and hast pleasure in uprightness. As for me, in the uprightness of my heart I have willingly offered all these things.” He rejoiced, moreover, that the people had offered willingly. The chronicler anticipates the teaching of St. Paul that “the Lord loveth a cheerful giver.” David gives of his abundance in the same spirit in which the widow gave her mite. The two narratives are mutually supplementary. It is possible to apply tile story of the widows mite so as to suggest that God values our offerings in inverse proportion to their amount. We are reminded by the willing munificence of David that the rich may give of his abundance as simply and humbly and as acceptably as the poor man gives of his poverty.
But however grateful David might be for the pious and generous spirit by which his people were now possessed, he did not forget that they could only abide in that spirit by the continued enjoyment of Divine help and grace His thanksgiving concludes with prayer. Spiritual depression is apt to follow very speedily in the train of spiritual exaltation; days of joy and light are granted to us that we may make provision for future necessity.
David does not merely ask that Israel may be kept in external obedience and devotion: his prayer goes deeper. He knows that out of the heart are the issues of life, and he prays that the heart of Solomon and the thoughts of the heart of the people may. be kept right with God. Unless the fountain of life were pure, it would be useless to cleanse the stream. Davids special desire is that the Temple may be built, but this desire is only the expression of his loyalty to the Law. Without the Temple the commandments, and testimonies, and statutes of the Law could not be rightly observed. But he does not ask that the people may be constrained to build the Temple and keep the Law in order that their hearts may be made perfect; their hearts are to be made perfect that they may keep the Law.
Henceforward throughout his history the chroniclers criterion of a perfect heart, a righteous life, in king and people, is their attitude towards the Law and the Temple. Because their ordinances and worship formed the accepted standard of religion and morality, through which mens goodness would naturally express themselves. Similarly, only under a supreme sense of duty to God and man may the Christian willingly violate the established canons of religious and social life.
We may conclude by noticing a curious feature in the wording of Davids prayer. In the nineteenth, as in the first, verse of this chapter the Temple, according to our English versions, is referred to as “the palace.” The original word bira is probably Persian, though a parallel form is quoted from the Assyrian. As a Hebrew word it belongs to the latest and most corrupt stage of the language as found in the Old Testament; and only occurs in Chronicles, Nehemiah, Esther, and Daniel. In putting this word into the mouth of David, the chronicler is guilty of an anachronism, parallel to his use of the word “darics.” The word bira appears to have first become familiar to the Jews as the name of a Persian palace or fortress in Susa; it is used in Nehemiah of the castle attached to the Temple, and in later times the derivative Greek name Baris had the same meaning. It is curious to find the chronicler, in his effort to find a sufficiently dignified title for the temple of Jehovah, driven to borrow a word which belonged originally to the royal magnificence of a heathen empire, and which was used later on to denote the fortress whence a Roman garrison controlled the fanaticism of Jewish worship. The chroniclers intention, no doubt, was to intimate that the dignity of the Temple surpassed that of any royal palace. He could not suppose that it was greater in extent or constructed of more costly materials; the living presence of Jehovah was its one supreme and unique distinction. The King gave honor to His dwelling-place.