14<\/strong>. in my trouble<\/em> ] Render with R.V. marg. in my low estate<\/strong>. LXX. .<\/p>\n an hundred thousand talents<\/em> of gold, and a thousand thousand talents<\/em> of silver<\/em> ] This sum is incredibly large. In 1Ki 10:14<\/span> it is told in illustration of the wealth of Solomon a wealthier king than David that he received in one year 666 talents of gold, but even at this rate David would have amassed only 26,640 talents in forty years. The tradition from which the Chronicler drew expresses itself here in round and exaggerated numbers.<\/p>\n In my trouble – <\/B>See the margin. David refers to the manifold troubles of his reign, which had prevented him from accumulating very much treasure.<\/P> An hundred thousand talents of gold … – <\/B>We do not know the value of the Hebrew talent at this period, and therefore these numbers may be sound. But in that case we must suppose an enormous difference between the pre-Babylonian and the post-Babylonian talents. According to the value of the post-Babylonian Hebrew talent, the gold here spoken of would be worth more than 1 billion of our British pounds sterling, while the silver would be worth ahove 400 million pounds. Accumulations to anything like this amount are inconceivable under the circumstances, and we must therefore either suppose the talents of Davids time to have been little more than the 100th part of the later talents, or regard the numbers of this verse as augmentcd at least a hundredfold by corruption. Of the two the latter is certainly the more probable supposition.<\/P><\/p>\n 1Ch 22:14<\/span><\/p>\n Now, behold, in my trouble I have prepared for the house of the Lord.<\/em><\/p>\n<\/p>\n Great enterprises for God<\/strong><\/p>\n 1. <\/strong>Whatever we are, we are poor by the side of what God is. The god in many an idol temple is a poor creature indeed when compared with the splendid fabric in which it is worshipped; it is a shock to turn from the gorgeous workmanship of the shrine to the stained, ugly, contemptible idol. Exactly the contrary of this was true in regard to Solomons temple. However glorious the building, it was yet an unworthy footstool of the God whom Israel knew and worshipped. The God of Israel was the Eternal; the Creator of earth and heaven; the only wise God; the God of truth and without iniquity, just and right; glorious in holiness, delighting in mercy, doing wonders. When tempted to spiritual pride and vanity let us be humbled by the beauty of the Lord. If you wish to gain a true estimate of yourself do not measure yourself by your neighbour; judge yourself in the sight of God, and your righteousness shall fade as a leaf. The sight of God makes the millionaire a penitent, and as penitents we must strive to build His house again.<\/p>\n 2. <\/strong>Whatever we do is poor by the side of what God does. We must notice how both David and Solomon cast side-glances at the vastness and magnificence of the temple built without hands. But will God in very deed dwell with men on the earth? Behold, heaven and the heaven of heavens cannot contain Thee; how much less the house which I have builded. Whatever they might build was narrow and mean in comparison with heaven and the heaven of heavens. It is a fine discipline to compare our best workmanship with the work of His fingers. The chemist can produce an artificial rainbow, but nobody will mistake the stage rainbow for God Almightys rainbow. It is well in a generation of intellectual power and artistic skill to put our creations by the side of Gods marvellous doings so that we may not forget. In my poverty have I done this, is the confession of every noble artist who criticises his work in the light of natures perfections and the glory of the world.<\/p>\n 3. <\/strong>Whatever we give is poor by the side of what God gives. What a magnificent giver God is I We see that in the boundless, infinite outpouring of the riches of nature. And we see that supremely in the redemption of the world by our Lord Jesus Christ. Thanks be unto God for His unspeakable gift. If we take our richest gift and grandest sacrifice to Calvary they dwindle into nothing in sight of the Cross. Then it is that we pour contempt on all our pride. So in the sight of Gods personal perfection, and in remembrance of His gifts and works, David felt his talents of gold, his ingots of silver, his forests of cedar, his quarries of marble, his abundance of iron and brass were trivial; they did not pay his debt to God, they simply acknowledged it. If, then, when at our best we are poor, let us not live below our best. David, at least, did his best; let us do ours. Let us not mock God by any paltriness of spirit.<\/p>\n One worker preparing for another<\/strong><\/p>\n Let us notice–<\/p>\n 1. <\/strong>He had gathered the materials. Many a man collects people together, and yet he has not the fashioning of them–he does not see many conversions.<\/p>\n 2. <\/strong>He fashioned some of the materials.<\/p>\n 3. <\/strong>He prepared the way for Solomons temple.<\/p>\n 4. <\/strong>He found the site for the temple. We do not always remember the men who prepare the sites for the Lords temples. Luther is remembered, but there were reformers before Luther.<\/p>\n 5. <\/strong>It was David who received the plans from God.<\/p>\n 6. <\/strong>He gave a solemn charge to others.<\/p>\n 7. <\/strong>Have you done your part?<\/p>\n 1. <\/strong>David thought little of what he had prepared. It is those who do little for the Lord who are like a hen with one chick–they think a great deal of it.<\/p>\n 2. <\/strong>It was a proof of his sincerity. David in the day of his trouble, when his heart was ready to break, still went on with his great work of providing for the house of the Lord.<\/p>\n 3. <\/strong>It was an incentive to service.<\/p>\n 4. <\/strong>It must have given an elevation to Davids whole life.<\/p>\n 1. <\/strong>This is the order of Gods providence in His Church. I am told that my venerable predecessor, Dr. Rippon, used often, in his pulpit to pray for somebody, of whom he knew nothing, who would follow him in the ministry of the Church, and greatly increase it. He died and passed to heaven about the time I was born. Older members of the Church have told me that they have read the answer to Dr. Rippons prayers in the blessing that has been given to us these many years.<\/p>\n 2. <\/strong>But this is a terrible blow at self. Self says, I like to begin something of my own, and I like to carry it out; I do not want any interference. There are some who do not want any help; they are quite up to the mark; they are like a waggon and four horses, and a dog under the waggon as well.<\/p>\n 3. <\/strong>I believe that it is good for the work to have a change of workers.<\/p>\n 4. <\/strong>This creates unity in the Church of God.<\/p>\n 5. <\/strong>This leaves a place for those who come after. (C. H. Spurgeon.<\/em>)<\/p>\n<\/p>\n And thou mayest add thereto<\/strong>.<\/em><\/strong>—<\/strong><\/p>\n Limited liability<\/strong><\/p>\n So David encourages Solomon to arise and build the temple. The king had done his best to facilitate the building, and now he urges the young prince to come forth and do his part. It may be appropriate to reflect a little upon the fellowship of service, to remember our mutual limitations and responsibilities, and to encourage one another in service.<\/p>\n 1. <\/strong>We are subject to personal, constitutional circumscriptions from which we cannot escape. We have a certain gift and susceptibility, and within the lines prescribed by our special endowment we can work happily and effectively, but we make sorry work when we attempt anything beyond those lines. We have all heard of the mathematician who, on hearing Paradise Lost read, wished to know what it proved. Well, it proved that a cell was wanting in his brain, and that he soon gave himself away when he got off his own proper ground. We talk of all-round men, but strictly speaking such men do not exist. All have the defects of their qualities with strange work. We may easily get into a place that we do not fit; easily attempt work for which we have no faculty.<\/p>\n 2. <\/strong>We are subject to circumscriptions of circumstance. We see this in the case of David. He had gifts and aspirations which the trend of events did not permit him to exercise and develop. The sword was thrust into his hand when he would have preferred the harp; he was condemned to deal with politics when he longed to write poetry; he was shut up to empire-building when he felt the passion strong to temple-building. We possess faculties that our life does not permit us to cultivate, aspirations that we may not gratify. Some birds have little or no song in the wild state, although they have highly developed song muscles which they can turn to excellent account in other and favourable circumstances. Our environment is often too strong for us, and we must coerce ourselves into the performance of duties for which we have little or no inclination.<\/p>\n 3. <\/strong>And then we all suffer from the circumscription of time. David prepared before his death. We have only lifes little day for our large, manifold, and strenuous speculations. We are strangers and pilgrims, as all our fathers were. And this is just as true of the higher service of the race as it is true of intellectual, political, and material service. We are restricted to narrow bounds, and can do only here a little and there a little.<\/p>\n Verse 14<\/span>. In my trouble I have prepared<\/B><\/I>] Notwithstanding ail the wars in which I have been engaged, all the treacheries with which I have been surrounded, all the domestic troubles with which I have been overwhelmed, I never lost sight of this great object, the building of a house for God, that his worship might be established in the land. I have curtailed my expenses, and have lived in comparative poverty that I might save all I possibly could for this building.<\/P> <\/P> A hundred thousand talents of gold<\/B><\/I>] A talent of gold weighed three thousand shekels, and was worth five thousand and seventy-five pounds, fifteen shillings, and seven pence half-penny. One hundred thousand such talents would therefore amount to five hundred and seven millions, five hundred and seventy-eight thousand, one hundred and twenty-five pounds sterling. These sums are variously computed by several writers.<\/P> <\/P> A thousand thousand talents of silver<\/B><\/I>] A talent of silver weighed three thousand shekels, and was worth three hundred and fifty-three pounds, eleven shillings, and ten pence. A thousand thousand, or a million, of such talents would amount to the immense sum of three hundred and fifty-three millions, five hundred and ninety-one thousand, six hundred and sixty-six pounds, thirteen shillings, and four pence, sterling; both sums amounting to eight hundred and sixty-one millions, one hundred and sixty-nine thousand, seven hundred and ninety-one pounds, thirteen shillings, and four pence.<\/P> <\/P> Thou mayest add thereto.<\/B><\/I>] Save as I have saved, out of the revenues of the state, and thou mayest also add something for the erection and splendour of this house. This was a gentle though pointed hint, which was not lost on Solomon.<\/P> <\/p>\n In my trouble:<\/B> this he allegeth as a reason why he could do no more, because of the many troubles and wars, both foreign and civil, whereby much of his treasures was exhausted. <\/P> An hundred thousand talents of gold.<\/B> A talent of gold in the first constitution was three thousand shekels, as may be gathered from Exo 38:24-26<\/span>; and so this amounts to a very vast sum, yet not impossible for David to get, considering how many and great conquests he made, and what vast spoils and presents he got; and that he endeavoured by all just and honourable ways to get as much as he could, not out of covetousness, or for his own ends, but merely out of zeal for Gods house. And whereas some object that this quantity of gold and silver was sufficient, though the whole fabric of the temple had consisted of massy gold and silver; it is to be considered that all this treasure was not spent upon the materials of the temple, but a very great part of it upon the workmen, which were nigh two hundred thousand, whereof a great number were officers, which being employed for so long time together, would exhaust a considerable part of it; and what was not employed in the building of the temple, was laid up in the sacred treasures for future occasions, there being mention of the great treasures left by David, even in other authors. But some learned men make these talents far less than those in Mosess time; and they conceive, that as there were two sorts of shekels, both of gold and silver, the common<\/I> and the sacred<\/I> shekel, whereof the latter is commonly thought to be double to the former, so also there were talents of divers kinds and values. For the Hebrew word kikkar<\/I>, which is rendered a talent, properly signifies only a mass, or a piece, as it is used Exo 29:23<\/span>; 1Sa 2:36<\/span>; Zec 5:7<\/span>. So it may indifferently denote either a greater or a lesser piece. And this is certain, and observed by two ancient and most learned writers, Varro and Pollux, and by others, that a talent among the Greeks and Romans sometimes notes but a small quantity; and that a talent of gold contains only six drams. And Homer in his Iliads, among other things of no great value, which are propounded as rewards to the conqueror at a solemn and public exercise, a bond-woman, a horse, and a pot<\/I>, mentions two talents of gold<\/I>; which plainly shows that in his time (which was after the building of this temple) talents of gold<\/I> were very far inferior in quantity and price to what they had been in former ages. And Josephus a Jew, and therefore the more competent judge of these things, speaking of this very thing, for a hundred thousand talents of gold<\/I> here mentioned, he puts ten thousand; and for a thousand thousand talents of silver<\/I>, he puts one hundred thousand; either because the talents in Mosess time were of ten times more bulk and price than in Davids and Solomons time, and therefore these talents reduced to them amounted to no greater sum; or because he read so in his copy of the Hebrew Bible. And certainly it is infinitely more tolerable and reasonable to suppose that there is a mistake here in the generality of the present copies of the Hebrew Bible, through the error of the scribe, (which being only in a numeral and historical passage, might happen without impeachment to the care of Gods providence, which hath so miraculously preserved all the most important and substantial parts of Scripture, as hath been formerly said,) than upon such pretences to deny the truth and Divine original and authority of the Holy Scriptures. Add to this, that all the gold then used was not of equal worth and purity; as appears both by the special commendation given to some sorts of gold in divers parts of Scripture, and particularly by the difference observed in this very history between the gold and gold which David gave for this use; whereof one little part being distinctively called pure gold and refined gold<\/I>, 1Ch 28:17<\/span>,18<\/span>, it is sufficiently implied that all the rest of the gold was not refined nor pure, which might greatly diminish the worth of it; for in what degree it was impure or allayed with other things in those times and places we cannot know at this distance; and therefore we cannot make a true estimate what those talents of gold did amount to in our value. <\/P> A thousand thousand talents of silver; <\/B>just as much in silver as in gold; for this is known and agreed, that the proportion of gold to silver is ten to one. <\/P> <\/p>\n Now, behold, in my trouble<\/strong>,…. Or affliction, which had attended him, through the greater part of his reign, partly through wars abroad, and partly through rebellions and insurrections at home: or,<\/p>\n in my poverty<\/strong> a; living in a frugal way, as if he had been a poor man, in order to lay up money for this purpose:<\/p>\n I have prepared for the house of the Lord<\/strong>; for the building of it, and for things to be used in it:<\/p>\n an hundred thousand talents of gold, and a thousand thousand talents of silver<\/strong>; a prodigious sum, be it reckoned as it will; the gold, according to Scheuchzer b was answerable to 1,222,000,000 ducats of gold; according to Waserus c the talents of gold made six hundred millions of Hungarian pieces of gold, or 6000 tons of gold; our Brerewood d makes them to amount to 450,000,000 pounds; but this being a sum so excessive large as what exceeds the riches of any monarch read of in history, he thinks e the word “kikkar” signifies a mass or cake of gold of an uncertain value; or that this talent was of a lesser value than the Mosaic one, as there were small talents in the times of Homer f, as he observes, and some of different worth in various countries. The silver, taking gold to be in proportion to silver as ten to one, as it formerly was, is just of the same value with the gold; but Brerewood, who takes it to be as twelve to one, computes it at 375,000,000 pounds; but the proportion of gold to silver is now grown, as Bishop Cumberland observes g, to above fourteen to one. According to Scheuchzer the silver talents amounted to 4,500,000,000 imperials or rix dollars; according to Witsius h the gold and silver both amounted to 3000 and nine hundred millions of pieces of gold; but Josephus i has reduced these sums very much, making them to be 10,000 talents of gold, and 100,000 of silver. Dr. Prideaux k says that what is said to be given by David here, and in 1Ch 29:3<\/span> and by his princes, 1Ch 29:6<\/span> if valued by the Mosaic talent, exceeded the value of eight hundred million of our money, which was enough to have built the whole temple of solid silver:<\/p>\n and of brass and iron without weight, for it is in abundance<\/strong>; there was so much of both, that it was too much trouble to take the weight and value of them:<\/p>\n timber also and stone have I prepared<\/strong>; see 1Ch 22:2<\/span><\/p>\n and thou mayest add thereunto<\/strong>; which might easily be obtained, there being not a sufficiency of either of them prepared for the work.<\/p>\n a “in paupertate mea”, V. L. b Physica Sacra, vol. 4. p. 631. c De Antiqu. Num. Heb. l. 2. c. 13. d De Pond. & Pret. Vet. Num. c. 5. e De Pond. & Pret. Vet. Num. c. 6. f Vid. Suidam in voce . g Scripture Weights and Measures, ch. 4. p. 121. h Miscell. Sacr. 2. Exercit. 10. sect. 17. i Antiqu. l. 7. c. 14. sect. 2. k Connection, part 1. p. 6.<\/p>\n In conclusion (1Ch 22:14-16<\/span>), David mentions what materials he has prepared for the building of the temple. , not, in my poverty (lxx, Vulg., Luth.), but, by my painful labour ( magna molestia et labore <\/em>, Lavat.); cf. Gen 31:42<\/span>, and the corresponding , 1Ch 29:2<\/span>. Gold 100,000 talents, and silver 1,000,000 talents. As the talent was 3000 shekels, and the silver shekel coined by the Maccabees, according to the Mosaic weight, was worth about 2s. 6d., the talent of silver would be about 375, and 1,000,000 talents 375,000,000. If we suppose the relative value of the gold and silver to be as 10 to 1,100,000 talents of gold will be about the same amount, or even more, viz., about 450,000,000, i.e., if we take the gold shekel at thirty shillings, according to Thenius’ calculation. Such sums as eight hundred or eight hundred and twenty-five millions of pounds are incredible. The statements, indeed, are not founded upon exact calculation or weighing, but, as the round numbers show, only upon a general valuation of those masses of the precious metals, which we must not think of as bars of silver and gold, or as coined money; for they were in great part vessels of gold and silver, partly booty captured in war, partly tribute derived from the subject peoples. Making all these allowances, however, the sums mentioned are incredibly great, since we must suppose that even a valuation in round numbers will have more or less correspondence to the actual weight, and a subtraction of some thousands of talents from the sums mentioned would make no very considerable diminution. On the other hand, it is a much more important circumstance that the above estimate of the value in our money of these talents of silver rests upon a presumption, the correctness of which is open to well-founded doubts. For in that calculation the weight of the Mosaic or holy shekel is taken as the standard, and it is presumed that the talents weighed 3000 Mosaic shekels. But we find in 2Sa 14:26<\/span> mention made in David’s time of another shekel, “according to the kings’ weight,” whence we may with certainty conclude that in common life another shekel than the Mosaic or holy shekel was in use. This shekel according to the king’s weight was in all probability only half as heavy as the shekel of the sanctuary, i.e., was equal in weight to a Mosaic beka or half-shekel. This is proved by a comparison of 1Ki 10:17<\/span> with 2Ch 9:16<\/span>, for here three golden minae are reckoned equal to 300 shekels-a mina containing 100 shekels, while it contained only 50 holy or Mosaic shekels. With this view, too, the statements of the Rabbins agree, e.g., R. Mosis Maimonidis constitutiones de Siclis, quas<\/em> – illustravit Joa. Esgers.<\/em>, Lugd. Bat. 1718, p. 19, according to which the or , i.e., the common or civil shekel, is the half of the . That this is the true relation, is confirmed by the fact that, according to Exo 38:26<\/span>, in the time of Moses there existed silver coins weighing ten gera (half a holy shekel) called beka, while the name beka is found only in the Pentateuch, and disappears at a later time, probably because it was mainly such silver coins of ten gera which were in circulation, and to them the name shekel, which denotes no definite weight, was transferred. Now, if the amounts stated in our verse are reckoned in such common shekels (as in 2Ch 9:16<\/span>), the mass of gold and silver collected by David for the building of the temple would only be worth half the amount above calculated, i.e., about 375,000,000 or 400,000,000. But even this sum seems enormously large, for it is five times the annual expenditure of the greatest European states in our day.<\/p>\n (Note: According to Otto Hbner, Statistical Table of all Lands of the Earth<\/em>, 18th edition, Frankf. a M. 1869, the yearly expenditure of Great Britain and Ireland (exclusive of the extra-European possessions) amounts to a little over 70,000,000; of the French Empire, to 85,000,000; of Russia, to about 78,000,000; of Austria and Hungary, to 48,500,000.)<\/p>\n Yet the calculation of the income or expenditure of modern states is no proper standard for judging of the correctness of probability of the statements here made, for we cannot estimate the accumulation of gold and silver in the states and chief cities of Asia in antiquity by the budgets of the modern European nations. In the capitals of the Asiatic kingdoms of antiquity, enormous quantities of the precious metals were accumulated. Not to mention the accounts of Ktesias, Diodor. Sic., and others, which sound so fabulous to us now, as to the immense booty in gold and silver vessels which was accumulated in Nineveh and Babylon (see the table in Movers, die Phnizier,<\/em> ii. 3, S. 40ff.), according to Varro, in Pliny, Hist. Nat.<\/em> xxxii. 15, Cyrus obtained by the conquest of Asia a booty of 34,000 pounds of gold, besides that which was wrought into vessels and ornaments, and 500,000 talents of silver; and in this statement, as Movers rightly remarks, it does not seem probable that there is any exaggeration. In Susa, Alexander plundered the royal treasury of 40,000, according to other accounts 50,000 talents, or, as it is more accurately stated, 40,000 talents of uncoined gold and silver, and 9000 talents in coined darics. These he caused to be brought to Ecbatana, where he accumulated in all 180,000 talents. In Persepolis he captured a booty of 120,000 talents, and in Pasargada 6000 talents (see Mov. loc cit.<\/em> S. 43). Now David, it is true, had not conquered Asia, but only the tribes and kingdoms bordering on Canaan, including the kingdom of Syria, and made them tributary, and had consecrated all the gold and silver taken as booty from the conquered peoples, from the Syrians, Moabites, Ammonites, Philistines, Amalekites, and Hadadezer the king of Zobah (2Sa 8:11<\/span>.), to Jahve. Now, in consequence of the ancient connection between Syria and the rich commercial countries of the neighbourhood, great treasures of silver and gold had very early flowed in thither. According to 2Sa 8:7<\/span>, the servants (i.e., generals) of King Hadadezer had golden shields, which David captured; and the ambassadors of King Toi of Hamath brought him vessels of silver, gold, and copper, to purchase his friendship.<\/p>\n (Note: Apropos of the riches of Syria even in later times, Movers reminds us, S. 45, of the rich temple treasures – of the statue of Jupiter in Antioch, which was of pure gold and fifteen yards high, and of the golden statues in the temple at Hierapolis – and adds: “ Even Antiochus the Great had immense treasures in his possession. The private soldiers in his army had their half-boots studded with gold nails, and their cooking utensils were of silver. ” See the proofs, loc cit<\/em>.)<\/p>\n The other peoples whom David overcame are not to be regarded as poor in the precious metals. For the Israelites under Moses had captured so large a booty in gold rings, bracelets, and other ornaments from the nomadic Midianites, that the commanders of the army alone were able to give 16,750 shekels (i.e., over 5 1\/2 talents of gold, according to the Mosaic weight) to the sanctuary as a consecrating offering (Num 31:48<\/span>.).<\/p>\n We cannot therefore regard the sums mentioned in our verse either as incredible or very much exaggerated, <\/p>\n (Note: As Berth. for example does, expressing himself as follows: “ In our verse, 100,000 talents of gold, 1,000,000 talents of silver, – a sum with which the debts of the European nations might almost be paid! It is absolutely inadmissible to take these at their literal value, and to consider them as a repetition, though perhaps a somewhat exaggerated one, of actual historical statements. They can have been originally nothing else than the freest periphrasis for much, an extraordinary quantity, such as may even yet be heard from the mouths of those who have not reflected on the value and importance of numbers, and consequently launch out into thousands and hundreds of thousands, in an extremely unprejudiced way. ” On this we remark: (1) The assertion that with the sums named in our verse the debts of the European nations could be paid, is an enormous exaggeration. According to O. Hbner ‘ s tables, the national debt of Great Britain and Ireland alone amounts to 809,000,000, that of France to 564,000,000, that of Russia to 400,000,000, that of Austria to 354,000,000, and that of the kingdom of Italy to 258,000,000; David ‘ s treasures, consequently, if the weight be taken in sacred shekels, would only have sufficed to pay the national debt of Great Britain and Ireland. (2) The hypothesis that the chronicler, without reflecting on the value and importance of numbers, has launched out into thousands and hundreds of thousands, presupposes such a measure of intellectual poverty as is irreconcilable with evidences of intellect and careful planning such as are everywhere else observable in his writing.)<\/p>\n nor hold the round sums which correspond to the rhetorical character of the passage with certainty to be mistakes.<\/p>\n (Note: As proof of the incorrectness of the above numbers, it cannot be adduced “ that, according to 1Ki 10:14<\/span>, Solomon ‘ s yearly revenue amounted to 666 talents of gold, i.e., to about 3,000,000 in gold; that the queen of Sheba presented Solomon with 120 talents of gold, 1Ki 10:10<\/span>; 2Ch 9:9<\/span>; and King Hiram also gave him a similar amount, 1Ki 9:14<\/span>; all of which sums the context shows are to be considered extraordinarily great ” (Berth.). For the 666 talents of gold are not the entire annual income of Solomon, but, according to the distinct statement of the Biblical historian, are only the annual income in gold, exclusive of the receipts from the customs, and the tributes of the subject kings and tribes, which were probably more valuable. The 120 talents of the queen of Sheba are certainly a very large present, but Solomon would give in return not inconsiderable presents also. But the quantities of silver and gold which David had collected for the building of the temple had not been saved out of his yearly income, but had been in great part captured as booty in war, and laid up out of the tribute of the subject peoples. A question which would more readily occur than this is, Whether such enormous sums were actually necessary for the temple? But the materials necessary to enable us to arrive at even a proximate estimate of this building are entirely wanting. The building of a stone temple from 60 to 70 yards long, 20 yards broad, and 30 yards high, would certainly not have cost so much, notwithstanding that, as we read in 2Ch 3:8<\/span>., 650 talents of gold were required to gild the inner walls of the Holy Place, and at the same rate 2000 talents must have been required to gild the inside of the Sanctuary, which was three times as large; and notwithstanding the great number of massive gold vessels, e.g., the ten golden candlesticks, for which alone, even if they were no larger and heavier than the candlesticks in the tabernacle, ten talents of gold must have been required. But there belonged to the temple many subordinate buildings, which are not further described; as also the colossal foundation structures and the walls enclosing the temple area, the building of which must have swallowed up millions, since Solomon sent 70,000 porters and 80,000 stone-hewers to Lebanon to procure the necessary materials. Consul Rosen has recently indeed attempted to show, in das Haram von Jerusalem und der Tempelplatz des Moria,<\/em> Botha (1866), that there is reason to suppose that the temple area was enlarged to the size it is known to have had, and surrounded by a wall only by Herod; but he has been refuted by Himpel in the Tbinger theol. Quartalschr<\/em>. 1867, S. 515f., who advances very weighty reasons against his hypothesis. Finally, we must have regard to the statement in 1Ki 7:51<\/span> and 2Ch 5:1<\/span>, that Solomon, after the building was finished, deposited the consecrated silver and gold collected by his father David among the temple treasures. Whence we learn that the treasures collected by David were not intended merely for the building of the House of God.)<\/p>\n Brass and iron were not weighed for abundance; cf. 1Ch 22:3<\/span>. Beams of timber also, and stones – that is, stones hewed and squared – David had prepared; and to this store Solomon was to add. That he did so is narrated in 2 Chr. 2.<\/p>\n 1Ch 22:15-16<\/span> <\/p>\n <\/strong> David then turns to the workmen, the carpenters and stone-cutters, whom he had appointed (1Ch 22:2<\/span>) for the building. , properly hewers, in 1Ch 22:2<\/span> limited to stone-hewers, is here, with the addition , used of the workers in stone and wood, stonemasons and carpenters. , all manner of understanding persons in each work, in contradistinction to , includes the idea of thorough mastery and skill in the kind of labour. These workmen, whom David had levied for the building of the temple, are mentioned by Solomon, 2Ch 2:6<\/span>. – In 1Ch 22:16<\/span> all the metals, as being the main thing, are again grouped together, in order that the exhortation to proceed with the erection of the building may be introduced. The before each word serves to bring the thing once more into prominence; cf. Ew. 310, a<\/em>. “As for the gold, it cannot be numbered.” “Arise and be doing! and Jahve be with thee” (1Ch 22:17-19<\/span>).<\/p>\n Solomon Presented, verses 14-19<\/strong><\/p>\n David stated to Solomon that he made elaborate preparations for the building of a temple for the house of God in the midst of all his trouble. He must have had reference to his domestic sorrows, relative to Bathsheba, Amnon, Absalom, etc., as well as his many wars. Yet he had amassed a great amount of material.<\/p>\n He mentions specifically a hundred thousand talents of gold and a million talents of silver; brass (or bronze) and iron in unaccounted weight; also much timber and stone, to which Solomon would need to add. David mentioned the adequate work force which he had trained for the building, along with skilled workmen for the intricate work.<\/p>\n Recent evaluation of the gold and silver mentioned in verse 14, according to recent values, is said to be $100,090,000,000 for the gold and $21,840,000,000 for the silver, or almost $122 billion. Verse 16, in the King James Version of the Bible, says the gold, silver, brass, and iron was without number.<\/p>\n This translation gives a misleading inference that seems to contradict verse 14 with reference to the gold and silver. The meaning in verse 16 is understood when the word “limit” is read for “number”. David meant that these metals were to be accumulated without limit. He ended his words to Solomon by admonishing him to rise up and be preparing the work.<\/p>\n The princes whom David assembled from the various tribes were next addressed. The condition of peace within the kingdom was to be noted by them, and they were to give credit to the Lord for it. Therefore, he admonished them to aid Solomon in the great task at hand.<\/p>\n Not only was there peace with the neighboring kingdoms, whom David had subdued during his reign, but at last the Canaanite people and the Philistines, living among the Israelites, were totally subjected to David’s rule. This was the nearest Israel had ever come to the condition the Lord desired for them when they came into the land from Egypt.<\/p>\n David admonished the princes and leaders of Israel to 1) set their hearts on the will of God; 2) to act on His will by rising up and building the temple; 3) to bring the sacred ark and holy vessels into this permanent house which should be prepared for them. This should be done to honor the name of the Lord.<\/p>\n (14) In my trouble.<\/strong>Rather, by my toil<\/em> or pains.<\/em> (Comp. 1Ch. 29:2<\/span> : I have prepared with all my might.<\/em>) In Gen. 31:42<\/span> the same expression is equated with the labour of my hands. The LXX. and Vulg. wrongly render in or according to my poverty.<\/p>\n An hundred thousand talents of gold, and a thousand thousand talents of silver.<\/strong>The gold talent is usually valued at 6,000, the silver talent at 400 sterling. If this reckoning be approximately correct, the numbers of the text are incredibly large. It is noticeable that the sums are given as round numbers, and expressed in thousands. Further, the figures are sucha hundred thousand and a millionas might easily and naturally be used in rhetorical fashion to suggest amounts of extraordinary magnitude. As David is said to have amassed 100,000 talents of gold and 1,000,000 talents of silver, so he is said, in the same hyperbolical strain, to have hoarded iron and bronze without weight, and gold and silver without number (1Ch. 22:16<\/span>): phrases which nobody would think of taking literally. Doubtless, a modern historian would not handle exact numbers in this free manner; but we are not, therefore, bound to construe these vivid Oriental exaggerations according to the strict letter rather than the spirit and general intention. Of course, the numerals may have been corrupted in transmission; but their symmetry is against this hypothesis. (Comp. Dan. 7:10<\/span>; Gen. 24:60<\/span>; Mic. 6:7<\/span>, for a like rhetorical use of thousands.) To take an Egyptian illustration, in the famous poem of Pentaur, Ramses II., beset by the Hittites, calls thus upon his god Amen: Have I not built thee houses for millions of years? I have slain to thee 30,000 bulls. When the god helps him, he exclaims: I find Amen worth more than millions of soldiers, one hundred thousand cavalry, ten thousand brothers, were they all joined in one. There are plenty of numerals here, but who would insist on taking them literally?<\/p>\n And thou mayest add thereto.<\/strong>i.e., to the stores of timber and stone. Solomon did so (2Ch. 2:3<\/span>; 2Ch. 2:8<\/span>).<\/p>\n Hewers.<\/strong>See 1Ch. 22:2<\/span>.<\/p>\n Workers of stone and timber<\/strong>See 1Ch. 22:4<\/span> and 2Ch. 2:7<\/span>.<\/p>\n All manner of cunning men . . . work.<\/strong>Literally, and every skilful one in every work.<\/em> The word rendered cunning is the technical term for a master-craftsman, like Bezaleel, the architect of the Tabernacle (Exo. 31:3<\/span>, hkm;<\/em> comp. Turkish hakim,<\/em> a doctor).<\/p>\n 14<\/strong>. <\/strong> In my trouble I have prepared for the house <\/strong> Margin, in my poverty. <\/em> So also Septuagint and Vulgate. Bertheau and Keil, by my painful labour; <\/em> that is, by great toil and effort on my part. The word thus variously rendered generally means affliction, distress; <\/em> and such is, probably, the sense in which it should here be taken. David means to say that under varied circumstances of trouble, warfare, and distress, he had accumulated the treasures he here enumerates. <\/p>\n A hundred thousand talents of gold <\/strong> About $5,690,000,000. <\/p>\n A thousand thousand talents of silver <\/strong> About<\/p>\n $1,660,000,000. These numbers are incredibly large, and unless the value of the talent in question was vastly less than that at which the Hebrew talent is commonly estimated, the statement of the text is probably extravagant. Bertheau thinks the writer merely meant to designate an extraordinary amount, and made a free use of numbers without any close estimate of the precise amount. Keil, however, thinks the numbers may not be exaggerated; but, reckoning the talent at half the usual standard, (“according to the king’s weight,” 2Sa 14:26<\/span>,) and appealing to the enormous amounts of treasure often accumulated in ancient kingdoms, he concludes that the “shields of gold,” and other similar spoil which David captured in war, (2Sa 8:7-11<\/span>; 1Ch 18:11<\/span>,) may not have been improperly valued at the figures here used.<\/p>\n 1Ch 22:14<\/span><\/em><\/strong>. <\/strong>In my trouble I have preparedan hundred thousand talents of gold, <\/em><\/strong>&c.<\/strong> But I, according to my poor ability, have prepared an hundred talents of gold, and a thousand talents of silver. <\/em>Houbigant. See Joseph. Antiq. lib. vii. c. xiv. sect. 2. <\/p>\n REFLECTIONS.<\/strong>1st, That a house should be built, was before resolved: here the spot is fixed upon, and the preparations begun. <\/p>\n 1. The reasons given for the immediate concern David was in to make preparation for the building, though he himself might not enjoy the honour of it, were, 1. The magnificence of the house of God: an abode, though not becoming the divine inhabitant, yet superior to all that earth had seen beside, to engage the attention of strangers who might be induced by its grandeur to visit it. 2. Solomon was young; and should the crown devolve to him, it would encourage him to proceed, when so much was ready to his hand. Note; <\/em>(1.) While our moment is prolonged, it becomes us to labour for God. (2.) They who are strong should ease their younger and weaker brethren of the more difficult services. <\/p>\n 2. The persons whom he employed were strangers; either they were more able artists, or he would have no servile work laid on free-born Israelites; or, as a figure of things to come, when gentiles should not only be called into the church, but be employed as master-builders. 2. As an encouragement, David informs him, (1.) That vast preparations were already made, notwithstanding the troubles in which he had been involved. They were immense indeed; amounting, in silver and gold, beside brass, iron, cedar, and stone, to near eight hundred million of our money: but it is rather thought, Kikkar <\/em>here signifies an ingot of less value than the Mosaic talent. (2.) That God had promised to establish his kingdom for ever; therefore, that he could never do enough to shew his gratitude for the mercy. Note; <\/em>The more God has done for us, the greater is our obligation to serve him. <\/p>\n 3. He exhorts him not to be discouraged at the greatness of the work, or the difficulties in the way; as also to take heed to all God’s commandments: from obedience to which, he might hope for God’s blessing. Note; <\/em>(1.) They who are intent on building up Christ’s church need much courage, for they will find many adversaries and great difficulties. (2.) It is not the importance of the work, but the spirituality of the temper with which it is performed, that gives it value before God. <\/p>\n 4. David prays that God would give him wisdom and understanding thus to walk and act, and bids him without delay address himself to the work, “up and be doing,” assuredly concluding that the Lord would be with him. Note; <\/em>(1.) When we arise from prayer, we may comfortably and confidently expect that God will prosper the work of our hands. (2.) Reliance on his support and blessing should quicken our own endeavours. <\/p>\n 3rdly, David exhorts the princes to assist his son in the undertaking. Kings have need of able ministers to execute the good that they design. 2. He calls upon them to help Solomon to build the sanctuary. Note; <\/em>(1.) When the heart is engaged, head, hand, and purse, will be employed in the service. (2.) The most zealous and active minister wants assistance, and every private christian is called upon to lend a helping hand. <\/p>\n “Handfuls of Purpose,”<\/p>\n For All Gleaners<\/p>\n <\/strong><\/p>\n “Now, behold, in my trouble I have prepared for the house of the Lord an hundred thousand talents of gold, and a thousand thousand talents of silver; and of brass and iron without weight; for it is in abundance: timber also and stone have I prepared; and thou mayest add thereto.” 1Ch 22:14<\/span><\/em> .<\/p>\n <\/em><\/p>\n For the word “trouble” the margin reads “poverty.” One commentator reads, “by my strenuous labour I have prepared;” another, “by my toil or pains I have prepared.” In all these senses there is pathetic meaning. Say that David prepared out of his poverty, which of course would in his case be a relative term, we have here the spirit of sacrifice. Say that he prepared by strenuous labour, here is an acceptable spirit of complete devotedness. Say that it was by toil and pain that he brought the preparation to an end, here we have that self-denial without which there can be no real piety We must not measure David’s words literally; an hundred thousand talents of gold, and a thousand thousand talents of silver, are terms we cannot accurately estimate. According to the value of the post-Babylonian Hebrew talent, the gold here spoken of has been calculated to be worth more than a thousand millions of English pounds sterling, and the silver has been calculated to be worth more than four hundred millions. Do not regard these as arithmetical sums; look upon them as indicating that nothing had been spared, nothing had been withheld in the service of the house of the Lord. Why will men be so literal in reading the divine word? The literalist has never made the Bible a book of music and light and true help to the soul. We must bring something other than grammar to bear upon the interpretation of the divine word. From the very beginning of the book, time is treated with indifference, and words are used with a largeness of meaning to which we have become accustomed after long and profound reading of the book itself. Throughout the Bible this spirit of expansiveness of thought prevails. So we return to the doctrine that we find the Bible within the Bible, and again and again is proved the utter worthlessness of words as exhaustive symbols. “Passeth understanding” must be our comment upon many a passage, and yet although we cannot understand in an intellectual sense, we can understand as it were emotionally, our whole soul rising in noble rapture in response to sacred appeals, to heavenly music, to calls which can reach the heart without the medium of words. How anxious was David to build a house for the Lord! How willingly and with what ineffable gladness Solomon devoted himself to the execution of his father’s will, and how through all the human planning and preparing there runs a divine decree, the very call of God from heaven! Is not all this predictive of the uprearing of a temple not made with hands? Is not God himself the great temple builder? What are we but hewers of wood and drawers of water? Squaring the stones, preparing the gold and the silver; yet at the last the servant shall be as his Lord, and they who have toiled faithfully, lovingly, self-sacrificingly, shall not be denied a place of honour in the eternal temple.<\/p>\n 1Ch 22:14 Now, behold, in my trouble I have prepared for the house of the LORD an hundred thousand talents of gold, and a thousand thousand talents of silver; and of brass and iron without weight; for it is in abundance: timber also and stone have I prepared; and thou mayest add thereto.<\/p>\n Ver. 14. Now, behold, in my poverty.<\/strong> ] a<\/em> In my modesty, he might have said. For as poor as he was, he had prepared for the building of the temple gold and silver to the worth of seven hundred and fifty millions of pounds, after the old rate; which is now much raised. Sir Walter Raleigh Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>That great things done for God look poor in the sight of the noble souls by whom they are done. Now, behold in my trouble, or as rendered in the margin, in my poverty, or as it is given in the margin of the Revised. Version, in my low estate, have I prepared for the house of the Lord. Speaking after the manner of men, David had really made great preparations for his sacred design. It has been calculated that as much gold was used in the building of the temple as is usually stored in the vaults of the Bank of England, and toward this lavish expenditure David made a large contribution: A thousand talents of silver. This is reckoned such an incredible quantity that some scholars suspect that an error has crept into the text. Brass and iron, timber and stone, were also prepared in abundance. Yet the king does not regard his gifts with complacency–there is no trace of pride or boasting; on the contrary, he feels that his offerings are poor and inadequate. It is ever thus with noble souls; however great in the sight of the multitude is their work or sacrifice, they mourn over it as over a mean and incommensurable thing. If any man thinks that his sacrifice for the cause of God is notable and adequate, there is something wrong with the size of that mans soul.<\/p>\n
II. <\/strong>Great things must be attempted for God in the face of the most discouraging conditions. David certainly proposed to do great things for God. He had set his heart upon building a house for God that should be exceeding magnifical, of fame and of glory throughout all countries. Familiar as were the nations round about with wonderful architecture end splendid adornments, David proposed to build a sanctuary for the true God that should eclipse them all. But no sooner did he attempt to work out his pious design than he became conscious of the crippling disabilities of human life, of the narrowness and hostility of the human environment. We have a fine time of it whilst we dream and design; the imagination and emotions know nothing of narrowness, difficulty, or defeat. I should like to see the temples you never build; I should like you to hear the sermons I never preach. But as soon as we essay to turn thought into fact our troubles begin. It is always a critical moment when we proceed from idealism to action. It was so with David. He no sooner attempted to take the temple out of his heart and plant it on Mount Zion than he became conscious that he was poor, afflicted, and of low estate. But–and here is the lesson–all the great work of the world has to be undertaken and carried out with the sense of disheartening difficulty and discouragement. Whenever we thoughtfully look at the splendid achievements of industry, science, literature, and art we feel that an infinite pathos enters into the contemplation. The angels who excel in strength may do splendid things with a touch, a breath, a look, but we mortals in poverty and weakness and suffering have built up the whole magnificent fabric of civilisation. And all the great work of the Christian world has been done in similar strenuousness and sacrifice. Not out of a superabundance of wealth, learning, leisure, and opportunity has the Church of Christ floated into power and <\/strong>universality, but in defiance of circumstance does it win its widening way. In what deep poverty Christianity had its origin! Christ is the supreme example of the fact that glorious work must be done in profound discouragement. II David built his golden house in poverty, did not his greater Son in a far deeper poverty build His Church which is becoming the refuge of men of all nations, languages, and tongues? The Cross is the grand symbol of His life and work and mission. Indeed, the primitive Church wrought out its great task of evangelisation and establishment amid unparalleled difficulties and a great fight of afflictions; and through successive generations the expansion of Christs kingdom has been a series of victories over manifold limitations, oppositions, and persecutions. If you are prepared to do anything for God that is in the least degree worthy of Him, gird yourself and be ready to face almost overwhelming difficulty. If you mean only little things for God, you will have little trouble in doing them; and if you mean less things than that, you will have no trouble at all; but if God has put a great thought into your heart it will mean a sacrifice and a battle. You never do a really large thing easily. The work you passionately desire always looms impossible. Circumstances fetter you, but you must resolutely work in fetters. Physical weakness must not deter you. Do not excuse yourself because you have no leisure. Half the work of the world is done by men who have no time, and who therefore make it. Do not allow the gathering infirmities of age to quench your zeal and effort. Put into the narrowing range of work higher qualities of faith and devotion. Do not even allow private sorrows to deny or discount your public service. When a young Greek soldier complained that his sword was short, a veteran instantly answered him, Then add a step to it. And I say to you who find yourselves short of time, short of money, short of strength, short of opportunity, Add a step; in other words, make up for the deficiencies of material, opportunity, and instrument by an intenser resolution, enthusiasm, and sacrifice. Well, you reply, a man can do no more than he can do! Now that sounds like a very deep philosophical saying that you must take slowly in, but in fact it means nothing. Men never know what they are, what they can give, what they can do, until their soul awakes. Stir up the gift that is in thee. Out of my trouble have I done this, might have been the confession of Tycho Brahe, who made his great discoveries without a telescope, showing that what an astronomer chiefly wants is not a big glass but a big eye. Out of my trouble have I done this, might have been the confession of Christopher Columbus, who crossed the Atlantic in an old tub that we should hardly use to-day for a Newcastle collier. Out of my poverty have I done this, might have been the plaint of Turner, who painted some of his masterpieces with colours mixed in broken teacups. Out of my trouble have I done this, says John Milton, old, poor, and blind, as he enriches the world with Paradise Lost. Out of my low estate have I done this, says John Bunyan, when he gives you out of Bedford jail the Land of Beulah, the Palace Beautiful, the shining ones, the country that is green the year round, the city of gold and glass, which when we see we wish that we were there. Do not wait until you have spare time, spare cash, or spare anything else; do your best with things as they are, and faith, which is the genius of the heart, will surprise you and the world. However poor and inadequate our work may seem, God will prosper and multiply it in an extraordinary degree. David felt his poverty, but God brought the thought of his heart to the utmost fruition. Thus Solomon finished the house of the Lord, and the kings house; and all that came into Solomons heart to make in the house of the Lord, and in his own house he prosperously effected. (W. L. Watkinson.<\/em>)<\/p>\n<\/p>\n
I. <\/strong>That david had zealously done his part.<\/p>\n
II. <\/strong>David had done his part in trouble.<\/p>\n
III. <\/strong>Davids work fits on to the work of another.<\/p>\n
I. <\/strong>Let us observe the circumscriptions of human service. David could not take in hand the whole business, and build the temple independently of Solomon and everybody else. He soon discovered his limitations, and knew that if the great enterprise were to be carried out he would have to take Solomon into partnership, and Solomon would have to take the nation into, partnership.<\/p>\n
II. <\/strong>Let us, however, observe to our encouragement the continuity of human service. What David could do he did, and what he could not do he passed on with confidence to Solomon. There is wonderful continuity and coherence in the action of man. Leo Grindon says: Nothing so plainly distinguishes between man and brutes as the absolute nothingness of effect in the work of the latter. Unless the coral isles be esteemed an exception, of all the past labours of all the animals that ever existed, there is not a trace extant. No; the irrational creatures have been sagacious in an extreme degree, they have been active and energetic from the beginning, powerful, clever, but there is no conservation of their work, no perpetuation, no accumulation. It ceases with the life of the individual or with the existence of the special community. Myriads of bees, birds, ants, and beavers, curious, restless workers, but nothing of their creations and fabrications survive. But it is strangely different with man. Frail and fugitive as the individual may be, we have the ability to bequeath our small personal contribution to the general and increasing wealth of the race. There is a physical law in the animal world which economises the experience of the individual for the benefit of the species, but we have the immense advantage of a social law which preserves and perpetuates in an extraordinary degree the services and sacrifices of the humblest individual. We see this in the intellectual world. Our glorious things in literature and art are the legacies of our gifted ancestors. The architecture of Assyria, the astronomy of Chaldea, the pottery of Etruria, the science of Egypt, the art of Greece, the jurisprudence of Rome, the moral science of Palestine, have come down to us corrected, enlarged, perfected by successive generations. Bees have been making comb for ages, and yet there is nothing to show for it to-day; but swarms of golden bees from Homer to Tennyson have filled a million cells in the British Museum with immortal sweetness. No phonograph has caught and preserved the music of the birds, although they have piped from the morning of time; but the songs and symphonies of ancient minstrels stir our souls with deep thoughts and passions. And once again we see this continuity of service in the national life. Our fathers bequeathed us this great empire. Your toils and sacrifices will be conserved, they will be added to the general stock, they will survive for ages. Here is our grand comfort and encouragement. Real work is wealth that moth and rust do not corrupt.<\/p>\n
III. <\/strong>Observe, lastly, to your encouragement, the complementariness Of human service. What David could not do Solomon could do. What is missing in one man is found in another; what is lacking in one mans service is supplied by the service of another. We see at a glance that men are wonderfully different from each other. Living things and creatures have always an individuality more or less sharp. Artificial things are uniform. The roses on my drawing-room paper are surprisingly alike–exactly the <\/strong>same size, the same colour, the same number of leaves, the flowers grow at precisely the same distance from each other, grow at the same angle, are identical in form and colour whether they grow at the top of the room or <\/strong>the bottom, whether they get the sun or the shade, and they never vary with the seasons; but the garden outside has no uniformity. The roses are all sizes and colours, grow at all angles, and not the roses only but other flowers of a thousand shapes and dyes and perfumes. So in society. David has a character of his own, so has Solomon. And this individuality becomes the sharper with education. Culture intensifies individuality, civilisation spells differentiation, godliness means individual distinction. And because we are different we often think severely of one another. The multitude of teachers utterly unlike each other unconsciously conspire to bring out the whole truth. Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas, and yet the threefold, the thousandfold, ministry is necessary to bring out the infinite truth. Amongst the great company of preachers, each with his singular appreciation of truth and righteousness and grace, the world gets the fulness of the blessing of the gospel of Christ. And so the multitude of workers, utterly unlike each other, cover the whole field of service. As geologists, astronomers, chemists, and many other workers in nature complete the circle of the sciences, so the various servants of Christ and humanity, guided by the sovereign, universal Spirit, take up all kinds of gracious work so that all needs may be ministered unto and the whole race be visited and blessed. Moreover there are workmen with thee in abundance, hewers and workers of stone and timber, and all manner of cunning men for every manner of work. Thou mayest add thereto. It is a matter of obligation. Are we to receive all and do nothing? Some people add very little to anything. But we all feel how ignoble are such parasitic souls. Solomon felt that it was an obligation to build, and we are awfully guilty if we shirk the work which God has so manifestly committed to us. Thou mayest add thereto. It is a privilege to do so. When God built the world He did it altogether without our intervention. We were not there when He laid the foundations of the earth. We had no hand in piling the Alps. We did not dig a trench for the Atlantic. We did not adorn the firmament with golden star and silver crescent and crimson cloud. We did not plant the oaks of Bashan or the cedars of Lebanon. The rainbow owes nothing to our paint-pot. God did it all. Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of Thine hands. But God has granted to us the glorious privilege of being His fellow-workers in building up a regenerated humanity. Our thoughts, gifts, sympathies, prayers, tears may go into this new creation whose glory shall eclipse that of sun or star. See that no man take thy crown–that is, see that no man does thy work. (W. L. Watkinson.<\/em>)<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
3. The preparations made were vast and costly. No labour nor expence should be spared where God’s glory is concerned.
2nd, The work of building the temple being by Divine appointment delegated to Solomon, David gives him instructions concerning it.
1. Because of the perpetual wars in which he was engaged, and the blood that he had shed, God forbade him to do it; but assured him withal, that a son should be born to him, in whose days Israel should be at peace, and he at leisure to undertake the arduous task. Note; <\/em>(1.) The church of Christ may not be built by the sword of war, but by the preaching of the gospel of peace. (2.) They who have leisure from other avocations, are more immediately called to employ it in the work of God. <\/p>\n
1. They must set their hearts to seek the Lord, as most bound by his mercies. Note; <\/em>The great and leading concern should be, that the heart be right with God. <\/p>\nFuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: The People’s Bible by Joseph Parker<\/b><\/i><\/h4>\n