{"id":11156,"date":"2022-09-24T03:54:25","date_gmt":"2022-09-24T08:54:25","guid":{"rendered":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-1-chronicles-281\/"},"modified":"2022-09-24T03:54:25","modified_gmt":"2022-09-24T08:54:25","slug":"exegetical-and-hermeneutical-commentary-of-1-chronicles-281","status":"publish","type":"post","link":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-1-chronicles-281\/","title":{"rendered":"Exegetical and Hermeneutical Commentary of 1 Chronicles 28:1"},"content":{"rendered":"

And David assembled all the princes of Israel, the princes of the tribes, and the captains of the companies that ministered to the king by course, and the captains over the thousands, and captains over the hundreds, and the stewards over all the substance and possession of the king, and of his sons, with the officers, and with the mighty men, and with all the valiant men, unto Jerusalem. <\/i><\/b><\/h3>\n

Ch. 1Ch 28:1-8<\/span> (cp. 1Ch 22:17-19<\/span>). David’s charge to the chief men of Israel concerning the building of the Temple<\/p>\n

1. the princes of the tribes<\/em> ] Cp. 1Ch 27:16-22<\/span>.<\/p>\n

the captains of the companies<\/em> ] See 1Ch 27:1-5<\/span>.<\/p>\n

that ministered to<\/em> ] R.V. that served<\/strong> (as in 1Ch 27:1<\/span>).<\/p>\n

the stewards<\/em> ] R.V. the rulers<\/strong> (as 1Ch 27:31<\/span>). The A.V. has translated the same Hebrew word ( srm<\/em>) in this verse by three different English words, viz., princes, captains<\/em>, and stewards<\/em>. See 1Ch 27:25-31<\/span>.<\/p>\n

possession<\/em>.] R.V. possessions<\/strong>, mg. cattle<\/em>.<\/p>\n

officers<\/em> ] R.V. mg. eunuchs<\/em>; the earlier authorities however for David’s reign (in the books of Samuel) do not mention such officials; and they were perhaps introduced into the Israelite court at a later time. Yet cp. 1Sa 8:15<\/span>.<\/p>\n

and with all the valiant men<\/em> ] R.V. even all the mighty men of valour<\/strong>.<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

Officer – <\/B>literally, as in the margin. This is the only occasion in which eunuchs are mentioned in connection with Davids reign; and it is to be remarked that they occupy, during the earlier period of the Jewish kingdom, a very subordinate position.<\/P><\/p>\n

Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n

1Ch 28:1-8<\/span><\/p>\n

And David assembled all the princes of Israel.<\/em><\/p>\n<\/p>\n

Davids address to the princes<\/strong><\/p>\n


I. <\/strong>The attitude which David assumed.<\/p>\n


II. <\/strong>The Spirit which David manifested.<\/p>\n


III. <\/strong>The ambition which David cherished.<\/p>\n


IV. <\/strong>The confession which David makes. (J. Wolfendale.<\/em>)<\/p>\n<\/p>\n

The testimony of a noble life<\/strong><\/p>\n


I. <\/strong>In his choice to the throne God displays His sovereignty.<\/p>\n


II. <\/strong>In his acquisition of the kingdom God manifests His providence.<\/p>\n


III. <\/strong>In his sons succession to the throne God fulfils His promise. (J. Wolfendale.<\/em>)<\/p>\n<\/p>\n

He shall build My house<\/strong>.<\/em><\/strong>—<\/strong><\/p>\n

The material and the spiritual temple<\/strong><\/p>\n


I. <\/strong>The jewish dispensation mainly external.<\/p>\n

1. <\/strong>Sacrifices.<\/p>\n

2. <\/strong>Types.<\/p>\n

3. <\/strong>Observances.<\/p>\n

4. <\/strong>Priestly caste.<\/p>\n

5. <\/strong>Sacred buildings.<\/p>\n


II. <\/strong>Reasons for this.<\/p>\n

1. <\/strong>Early age of the world, revelation, and human thought.<\/p>\n

2. <\/strong>Necessity of strong stamps to impress the nation in its youth, and keep it separate from heathendom.<\/p>\n

3. <\/strong>Consequent necessity of indulging it in manifold visible symbols.<\/p>\n

4. <\/strong>The repetition and induration of signs prepared the way for the purely mental reign of the Messiah.<\/p>\n


III. <\/strong>Hence the function of the tabernacle and the temple.<\/p>\n

1. <\/strong>As the place where God had demonstrably set His name.<\/p>\n

2. <\/strong>Where the visible glory had been and could be seen at a due crisis.<\/p>\n

3. <\/strong>Where the embodied signs of the covenant were stored.<\/p>\n

4. <\/strong>As the house of sacrifice (2Ch 7:12<\/span>).<\/p>\n

5. <\/strong>As the house of prayer (Isa 56:7<\/span>).<\/p>\n

6. <\/strong>As the symbol of unity in worship (2Ch 32:12<\/span>).<\/p>\n

7. <\/strong>As Gods own dwelling-place (1Ki 6:12<\/span>; 1Ki 6:18<\/span>).<\/p>\n


IV. <\/strong>After its pollution and pillage.<\/p>\n

1. <\/strong>By Shishak (1Ki 14:25-26<\/span>).<\/p>\n

2. <\/strong>Under Jehoash (2Ki 12:17<\/span>).<\/p>\n

3. <\/strong>Under Ahaz (2Ki 16:14<\/span>).<\/p>\n

4. <\/strong>Under Hezekiah (2Ki 18:13<\/span>).<\/p>\n

Its sanctity had been impaired through the defections of the people. Spiritual religion began afterwards to grow, so that Isaiah was able to proclaim before the captivity (Isa 66:1-2<\/span>). Heaven is My throne . . . what house will ye build Me? saith the Lord; Malachi was able decisively to prophesy (Mal 1:11<\/span>), In every place incense shall be offered to My name. The old worship was gradually ceasing to fulfil its function; the new dispensation of the law of the Spirit and of liberty was coming in; and at last the Messiah declared irrevocably that old things were passed away, and that the hour was coming when neither in Gerizim nor in Jerusalem the Father should be worshipped, no more for ever, locally or visibly, but only truly with the inner worship of spirit and of truth. This was a great point with St. Stephen (Act 7:48<\/span>) and St. Paul (Act 17:24<\/span>).<\/p>\n


V. <\/strong>What is the spiritual temple by which Christ replaced the old honoured visible sign?<\/p>\n

1. <\/strong>The whole invisible company of those who are righteous through faith (1Pe 2:4<\/span>; Isa 57:15<\/span>; 1Co 3:16<\/span>).<\/p>\n

2. <\/strong>The body of every true son of God (1Co 6:19<\/span>; Joh 14:13<\/span>).<\/p>\n

3. <\/strong>In heaven, the special pervading presence of the Almighty (Rev 21:22<\/span>; Act 17:28<\/span>).<\/p>\n


VI. <\/strong>What, then, are Christian places of worship?<\/p>\n

1. <\/strong>Not representatives of the temple, but of the synagogue.<\/p>\n

2. <\/strong>In all places where Christians meet for meditation and prayer Christ is equally present (Mat 18:20<\/span>).<\/p>\n

3. <\/strong>Venerable and solemn merely from association, intention, and consent.<\/p>\n

4. <\/strong>All adornment of them a question of edification for the congregation.<\/p>\n

5. <\/strong>No one part of them more holy than another except by association.<\/p>\n


VII. <\/strong>Moral reasons of this in the Christian economy.<\/p>\n

1. <\/strong>Danger of putting trust in anything short of God Himself in His own immediate moral relations to the soul.<\/p>\n

2. <\/strong>Temptation to set our affection on things below instead of things above, and making our worship one of act instead of disposition and the intelligence.<\/p>\n

3. <\/strong>Tendency of all religious bodies to idolatrise their symbols.<\/p>\n


VIII. <\/strong>Lesson: to avoid superstition. (W M. Sinclair,<\/em> M. A.<\/em>)<\/p>\n<\/p>\n

And leave it for an inheritance.
<\/strong><\/p>\n

The Christian inheritance<\/strong><\/p>\n

Good and great men have always been jealous for the cause of God in the world, and when about to die, that feeling has sometimes been intensified. Moses, Eli, etc.<\/p>\n


I. <\/strong>The estate of Christs Church is an inheritance. It consists of the knowledge of the triune God, our relations to Him and our obligations as revealed to us in His Word.<\/p>\n


II. <\/strong>This inheritance is yours.<\/p>\n


III. <\/strong>The forces which would bring wreck and ruin to this inheritance. Sacerdotalism on the one hand, rationalism on the other. (Bp. Baker.<\/em>)<\/p>\n

Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

CHAPTER XXVIII <\/P>

David assembles the princes of Israel, and informs them that<\/I><\/P>

the temple was to be built by Solomon; to whom God had given<\/I><\/P>

the most gracious promises<\/I>, 1-7.<\/P>

He exhorts them and him to be obedient to God, that they might<\/I><\/P>

continue to prosper<\/I>, 8-10.<\/P>

He gives Solomon a pattern of the work<\/I>, 11, 12;<\/P>

directs him concerning the courses of the priests and Levites<\/I>,<\/P>

13;<\/P>

gives also gold, by weight, for the different utensils of the<\/I><\/P>

temple, as God had directed him<\/I>, 14-19;<\/P>

encourages Solomon to undertake the work<\/I>, 20, 21. <\/P>

NOTES ON CHAP. XXVIII<\/P>

<\/P>

Verse 1<\/span>. David assembled<\/B><\/I>] This refers to the persons whose names and offices we have seen in the preceding chapter.<\/P> <\/p>\n

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n

This assembly seems to be distinct from that 1Ch 23:2<\/span>, and more general, as may be gathered from the persons said to be assembled here and there. Though others think them to be the same, and this to be a return to his former discourse. <\/P> <\/p>\n

Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n

1. David assembled all the princesof Israel<\/B>that is, the representatives of the people, theleading men of the kingdom, who are enumerated in this verseaccording to their respective rank or degree of authority. <\/P>

princes of the tribes<\/B>(1Ch 27:16-22<\/span>). Thosepatriarchal chiefs are mentioned first as being the highest in rankasort of hereditary noblesse. <\/P>

the captains of thecompanies<\/B>the twelve generals mentioned (1Ch27:1-15<\/span>). <\/P>

the stewards,<\/B> c. (1Ch27:25-31<\/span>). <\/P>

the officers<\/B>Hebrew,<\/I>“eunuchs,” or attendants on the court (1Sa 8:15<\/span>1Ki 22:9<\/span>; 2Ki 22:18<\/span>);and besides Joab, the commander-in-chief of the army, the heroes whohad no particular office (1Ch 11:10-12<\/span>;2Sa 23:8-39<\/span>). Thisassembly, a very mixed and general one, as appears from the partiesinvited, was more numerous and entirely different from that mentioned(1Ch 23:2<\/span>).<\/P><\/p>\n

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n

And David assembled all the princes of Israel, the princes of the tribes<\/strong>,…. Whose names are given in 1Ch 27:16<\/span><\/p>\n

and the captains of the companies that ministered to the king by course<\/strong>; monthly, each having 24,000 men under him, whose names are expressed, 1Ch 27:2<\/span><\/p>\n

and the captains over the thousands<\/strong>; of which there were twenty four in a course, at the head of each 1000, under the chief captain:<\/p>\n

and captains over the hundreds<\/strong>: centurions under the second captains:<\/p>\n

and the stewards over all the substance and possession of the king, and of his sons<\/strong>; whose names may be read in 1Ch 27:25<\/span><\/p>\n

with the officers<\/strong>: the courtiers:<\/p>\n

and with the mighty men, and with all the valiant men<\/strong>; both men of valour, and of wealth and riches: these David<\/p>\n

assembled unto Jerusalem<\/strong>; the metropolis of the kingdoms and where his court and palace were.<\/p>\n

Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n

David summoned the estates of the kingdom, and presented Solomon to them as his divinely chosen successor on the throne. <\/p>\n

1Ch 28:1<\/span><\/p>\n

<\/strong> “All the princes of Israel” is the general designation, which is then specialized. In it are included the princes of the tribes who are enumerated in 1Ch 27:16-22<\/span>, and the princes of the divisions which served the king, who are enumerated in 1Ch 27:1-15<\/span>; the princes of thousands and hundreds are the chiefs and captains of the twelve army corps (1Ch 27:1<\/span>), who are subordinate to the princes of the host: the princes of all the substance and possessions of the king are the managers of the domains enumerated in 1Ch 27:25-31<\/span>. is added to , “of the king and of his sons,” because the possession of the king as a property belonging to the house ( domanium <\/em>) belonged also to his sons. The Vulg. incorrectly translates filiosque suos <\/em>, for in this connection cannot be nota accus <\/em>. , with (together with) the court officials. are not eunuchs, but royal chamberlains, as in 1Sa 8:15<\/span>; see on Gen 37:36<\/span>. has been well translated by the lxx , for here the word does not denote properly or merely war heroes, but powerful influential men in general, who did not occupy any special public or court office. In all the others who were present in the assembly are comprehended.<\/p>\n

1Ch 28:2<\/span><\/p>\n

<\/strong> The king rose to his feet, in order to speak to the assembly standing; till then he had, on account of his age and feebleness, sat, not lain in bed, as Kimchi and others infer from 1 Kings 1.<\/p>\n

1Ch 28:3-7<\/span> <\/p>\n

<\/strong> The address, “My brethren and my people,” is expressive of condescending goodwill; cf. on , 1Sa 30:23<\/span>; 2Sa 19:13<\/span>. What David here says (1Ch 28:3-7<\/span>) of the temple building, he had in substance already (1Ch 22:7-13<\/span>) said to his son Solomon: I, it was with my heart, i.e., I purposed (cf. 1Ch 22:7<\/span>) to build a house of rest for the ark of the covenant of Jahve, and the footstool of the feet of our God, i.e., for the ark and for the capporeth upon it, which is called “footstool of the feet of our God,” because God was enthroned above the cherubim upon the capporeth. “And I have prepared to build,” i.e., prepared labour and materials, 1Ch 22:2-4<\/span> and 1Ch 22:14<\/span>.; on 1Ch 28:3<\/span>, cf. 1Ch 22:8<\/span>. – In 1Ch 28:4<\/span> David states how his election to be king was of God, who had chosen Judah to be ruler (cf. 1Ch 5:2<\/span>); and just so (1Ch 28:5<\/span>, 1Ch 28:6<\/span>) had God chosen Solomon from among all his many sons to be heir to the throne, and committed to him the building of the temple; cf. 1Ch 22:10<\/span>. The expression, “throne of the kingdom of Jahve,” and more briefly, “throne of Jahve” (1Ch 29:23<\/span>, or , 1Ch 17:14<\/span>), denotes that Jahve is the true King of Israel, and had chosen Solomon as He had chosen David to be holder and administrator of His kingdom dominion. – On 1Ch 22:6<\/span><\/em> and 1Ch 22:7<\/span>, cf. 1Ch 22:10<\/span> and 1Ch 17:11<\/span>.; and with the condition , cf. 1Ki 3:14<\/span>; 1Ki 9:4<\/span>, where God imposes an exactly similar condition on Solomon. , as is done at this time; cf. 1Ki 8:61<\/span>, and the commentary on Deu 2:30<\/span>. On this speech J. H. Mich. well remarks: “ tota haec narratio aptata est ad prospositum Davidis: vult enim Salomoni auctoritatem apud principes et fratres conciliare, ostendendo, non humana, sed divina voluntate electum esse, <\/em> ” To this David adds an exhortation to the whole assembly (1Ch 28:8<\/span>), and to his son Solomon (1Ch 28:9<\/span>), to hold fast their faithfulness to God.<\/p>\n

1Ch 28:8-10<\/span> <\/p>\n

<\/strong> “And now before the eyes of all Israel, of the congregation of Jahve (collected in their representatives), and into the ears of our God (so that God should hear as witness), ( scil.<\/em> I exhort you), observe and seek … that ye may possess (that is, keep as possession) the good land (cf. Deu 4:21<\/span>.), and leave it to your sons after you for an inheritance” (cf. Lev 25:46<\/span>). – In 1Ch 28:9<\/span> he turns to his son Solomon in particular with the fatherly exhortation, “My son, know thou the God of thy father (i.e., of David, who has ever helped him, Psa 18:3<\/span>), and serve Him with whole (undivided) heart (1Ch 29:9<\/span>, 1Ch 29:19<\/span>; 1Ki 8:61<\/span>) and willing soul.” To strengthen this exhortation, David reminds him of the omniscience of God. Jahve seeks, i.e., searches, all hearts and knows all the imagination of the thoughts; cf. Psa 7:10<\/span>; 1Sa 16:7<\/span>; Jer 11:20<\/span>; Psa 139:1<\/span>. as in Gen 6:5<\/span>. With the last clauses cf. Deu 4:29<\/span>; Isa 55:6<\/span>, etc. , only here and 2Ch 11:14<\/span>; 2Ch 29:19<\/span>. – With 1Ch 28:10<\/span> the discourse turns to the building of the temple. The exhortation is interrupted by the giving over of the sketches and plans of the temple, and is taken up again only in 1Ch 28:20<\/span>.<\/p>\n

Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n

David’s Charge to the People.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD>

B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 1015.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/P> <\/TD> <\/TR> <\/TABLE>

      1 And David assembled all the princes of Israel, the princes of the tribes, and the captains of the companies that ministered to the king by course, and the captains over the thousands, and captains over the hundreds, and the stewards over all the substance and possession of the king, and of his sons, with the officers, and with the mighty men, and with all the valiant men, unto Jerusalem.   2 Then David the king stood up upon his feet, and said, Hear me, my brethren, and my people: As for me,<\/I> I had<\/I> in mine heart to build a house of rest for the ark of the covenant of the LORD<\/B>, and for the footstool of our God, and had made ready for the building:   3 But God said unto me, Thou shalt not build a house for my name, because thou hast been<\/I> a man of war, and hast shed blood.   4 Howbeit the LORD<\/B> God of Israel chose me before all the house of my father to be king over Israel for ever: for he hath chosen Judah to be<\/I> the ruler; and of the house of Judah, the house of my father; and among the sons of my father he liked me to make me<\/I> king over all Israel:   5 And of all my sons, (for the LORD<\/B> hath given me many sons,) he hath chosen Solomon my son to sit upon the throne of the kingdom of the LORD<\/B> over Israel.   6 And he said unto me, Solomon thy son, he shall build my house and my courts: for I have chosen him to be<\/I> my son, and I will be his father.   7 Moreover I will establish his kingdom for ever, if he be constant to do my commandments and my judgments, as at this day.   8 Now therefore in the sight of all Israel the congregation of the LORD<\/B>, and in the audience of our God, keep and seek for all the commandments of the LORD<\/B> your God: that ye may possess this good land, and leave it<\/I> for an inheritance for your children after you for ever.   9 And thou, Solomon my son, know thou the God of thy father, and serve him with a perfect heart and with a willing mind: for the LORD<\/B> searcheth all hearts, and understandeth all the imaginations of the thoughts: if thou seek him, he will be found of thee; but if thou forsake him, he will cast thee off for ever.   10 Take heed now; for the LORD<\/B> hath chosen thee to build an house for the sanctuary: be strong, and do it.<\/I><\/P>

      A great deal of service David had done in his day, had served his generation according to the will of God,<\/I> Acts xiii. 36<\/I><\/span>. But now the time draws night that he must die, and, as a type of the Son of David, the nearer he comes to his end the more busy he is, and does his work with all his might. He is now a little recovered from the indisposition mentioned 1 Kings i. 1<\/span>, when they covered him with clothes, and he got no heat: but was cure is there for old age? He therefore improves his recovery, as giving him an opportunity of doing God and his country a little more service.<\/P>

      I. He summoned all the great men to attend him, that he might take leave of them all together, v.<\/I><\/span> 1<\/span>. Thus Moses did (Deut. xxxi. 28<\/span>), and Joshua, 1Ch 23:2<\/span>; 1Ch 24:1<\/span>. David would not declare the settlement of the crown but in the presence, and to the satisfaction, of those that were the representatives of the people.<\/P>

      II. He addressed them with a great deal of respect and tenderness. He not only exerted himself to rise from his bed, to give them the meeting (the occasion putting new spirits into him), but he rose out of his chair, and stood up upon his feet<\/I> (v.<\/I><\/span> 2<\/span>), in reverence to God whose will he was to declare, and in reverence to this solemn assembly of the Israel of God, as if he looked upon himself, though major singulis<\/I>—greater than any individual among them,<\/I> yet minor universis<\/I>—less than the whole of them together.<\/I> His age and infirmities, as well as his dignity, might well have allowed him to keep his seat; but he would show that he was indeed humbled for the pride of his heart both in the numbers of his people and his dominion over them. It had been too much his pleasure that they were all his servants<\/I> (ch.<\/I><\/span> xxi. 3<\/span>), but now he calls them his brethren,<\/I> whom he loved, his people, whom he took care of, not his servants, whom he had command of: Hear me, my brethren, and my people.<\/I> It becomes superiors thus to speak with affection and condescension even to their inferiors; they will not be the less honoured for it, but the more beloved. Thus he engages their attention to what he was about to say.<\/P>

      III. He declared the purpose he had formed to build a temple for God, and God’s disallowing that purpose, 1Ch 28:2<\/span>; 1Ch 28:3<\/span>. This he had signified to Solomon before, 1Ch 22:7<\/span>; 1Ch 22:8<\/span>. A house of rest for the ark<\/I> is here said to be a house of rest for the footstool of our God;<\/I> for heaven is his throne of glory; the earth, and the most magnificent temples that can be built upon it, are but his footstool: so much difference is there between the manifestations of the divine glory in the upper and lower world. Angels surround his throne, Isa. vi. 1<\/span>. We poor worms do but worship at his footstool<\/I>Psa 99:5<\/span>; Psa 123:7<\/span>. As an evidence of the sincerity of his purpose to build the temple, he tells them that he had made ready for it, but that God would not suffer him to proceed because he had appointed other work for him to do, which was enough for one man, namely, the managing of the wars of Israel. He must serve the public with the sword; another must do it with the line and plummet. Times of rest are building times, Acts ix. 31<\/span>.<\/P>

      IV. He produced his own title first, and then Solomon’s, to the crown; both were undoubtedly jure divino<\/I>—divine.<\/I> They could make out such a title as no monarch on earth can; the Lord God of Israel chose them both immediately, by prophecy, not providence, 1Ch 28:4<\/span>; 1Ch 28:5<\/span>. No right of primogeniture is pretended. Detur digniori, non seniori<\/I>—It went by worth, not by age.<\/I> 1. Judah was not the eldest son of Jacob, yet God chose that tribe to be the ruling tribe; Jacob entailed the sceptre upon it, Gen. xlix. 10<\/span>. 2. It does not appear that the family of Jesse was the senior house of that tribe; from Judah it is certain that it was not, for Shelah was before Pharez; whether from Nahshon and Salmon is not certain. Ram, the father of Nahshon, had a elder brother, 1 Chron. ii. 9<\/span>. Perhaps so had Boaz, Obed, and Jesse. Yet “God chose the house of my father.<\/I>” 3. David was the youngest son of Jesse, yet God liked him to make him king; so it seemed good unto him. God takes whom he likes, and likes whom he makes like himself, as he did David, a man after his own heart. 4. Solomon was one of the youngest sons of David, and yet God chose him to sit upon the throne, because he was the likeliest of them all to build the temple, the wisest and best inclined.<\/P>

      V. He opened to them God’s gracious purposes concerning Solomon (1Ch 28:6<\/span>; 1Ch 28:7<\/span>): I have chosen him to be my son.<\/I> Thus he declares the decree, that the Lord had said to Solomon, as a type of Christ, Thou art my son<\/I> (Ps. ii. 7<\/span>), the son of my love; for he was called Jedidiah,<\/I> because the Lord loved him, and Christ is his beloved Son. Of him God said, as a figure of him that was to come, 1. He shall build my house.<\/I> Christ is both the founder and the foundation of the gospel temple. 2. I will establish his kingdom for ever.<\/I> This must have its accomplishment in the kingdom of the Messiah, which shall continue in his hands through all the ages of time (Isa 9:7<\/span>; Luk 1:33<\/span>) and shall then be delivered up to God, even the Father, yet perhaps to be delivered back to the Redeemer for ever. As to Solomon, this promise of the establishment of his kingdom is here made conditional: If he be constant to do my commandments, as at this day.<\/I> Solomon was now very towardly and good: “If he continue so, his kingdom shall continue, otherwise not.” Note, If we be constant to our duty, then, and not otherwise, we may expect the continuance of God’s favour. Let those that are well taught, and begin well, take notice of this–if they be constant, they are happy; perseverance wears the crown, though it wins it not.<\/P>

      VI. He charged them to adhere stedfastly to God and their duty, v.<\/I><\/span> 8<\/span>. Observe, 1. The matter for this charge: Keep, and seek for all the commandments of the Lord your God.<\/I> The Lord was their God; his commandments must be their rule; they must have respect to them all, must make conscience of keeping them, and, in order thereunto, must seek for them, that is, must be inquisitive concerning their duty, search the scriptures, take advice, seek the law at the mouth of those whose lips were to keep this knowledge, and pray to God to teach and direct them. God’s commandments will not be kept without great care. 2. The solemnity of it. He charged them in the sight of all Israel, who would all have notice of this public charge, and in the audience of their God. “God is witness, and this congregation is witness, that they have good counsel given them, and fair warning; if they do not take it, it is their fault, and God and man will be witnesses against them.” See 1Ti 5:21<\/span>; 2Ti 4:1<\/span>. Those that profess religion, as they tender the favour of God and their reputation with men, must be faithful to their profession. 3. The motive to observe this charge. It was the way to be happy, to have the peaceable possession of this good land themselves and to preserve the entail of it upon their children.<\/P>

      VII. He concluded with a charge to Solomon himself, 1Ch 28:9<\/span>; 1Ch 28:10<\/span>. He was much concerned that Solomon should be religious. He was to be a great man, but he must not think religion below him–a wise man, and this would be his wisdom. Observe,<\/P>

      1. The charge he gives him. He must look upon God and the God of his father, his good father, who had devoted him to God and educated him for God. He was born in God’s house and therefore bound in duty to be his, brought up in his house and therefore bound in gratitude. Thy own friend, and thy father’s friend, forsake not.<\/I> He must know God and serve him. We cannot serve God aright if we do not know him; and in vain do we know him if we do not serve him, serve him with heart and mind. We make nothing of religion if we do not mind it, and make heart-work of it. Serve him with a perfect, that is, an upright heart (for sincerity is our gospel perfection), and with a willing mind, from a principle of love, and as a willing people, cheerfully and with pleasure.<\/P>

      2. The arguments to enforce this charge.<\/P>

      (1.) Two arguments of general inducement:– [1.] That the secrets of our souls are open before God; he searches all hearts, even the hearts of kings, which to men are unsearchable, Prov. xxv. 3<\/span>. We must therefore<\/I> be sincere, because, if we deal deceitfully, God sees it, and cannot be imposed upon; we must therefore<\/I> employ our thoughts, and engage them in God’s service, because he fully understands all the imaginations of them, both good and bad. [2.] That we are happy or miserable here, and for ever, according as we do, or do not, serve God. If we seek him diligently, he will be found of us,<\/I> and that is enough to make us happy, Heb. xi. 6<\/span>. If we forsake him, desert his service and turn from following him, he will cast us off for ever, and that is enough to make us miserable. Note, God never casts any off till they have first cast him off. Here is,<\/P>

      (2.) One argument peculiar to Solomon (v.<\/I><\/span> 10<\/span>): “Thou art to build a house for the sanctuary;<\/I> therefore seek and serve God, that that work may be done from a good principle, in a right manner, and may be accepted.”<\/P>

      3. The means prescribed in order hereunto, and they are prescribed to us all. (1.) Caution: Take heed;<\/I> beware of every thing that looks like, or leads to, that which is evil. (2.) Courage: Be strong, and do it.<\/I> We cannot do our work as we should unless we put on resolution, and fetch in strength from divine grace.<\/P> <\/p>\n

Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n

A Great Assembly, <\/strong>1Ch 28:1-8<\/span><\/strong><\/p>\n

With chapter 28 <\/em>the chronicler has reached the event for which the foregoing listing of offices and persons was the groundwork. Chapters 23-27 contain the names of all the leading men of Israel at the close of David’s reign. It is these whom David now calls to assemble themselves to Jerusalem for his farewell address. In addition to those who were specifically named there are also gathered the lesser captains of the army, the captains of the thousands and of the hundreds; the king’s sons, the princes; the mighty men and other valiant men, for obvious reasons. This calling of the people to a farewell address is reminiscent of the farewell addresses of Moses (all the Book of Deuteronomy) and Joshua (chapters 23, 24). It is a measure of David’s godly concern for Israel, in that he wished them to continue to enjoy His blessings by being obedient to His word.<\/em><\/p>\n

The great task which would devolve on David’s successor <\/em>would be the building of the house of God. David begins his address by reminding his people how he had longed in his heart to build the temple, but was denied the privilege by the Lord Himself, because he had been a man of war and bloodshed. David had indeed been involved in war with every nation around Israel, except the Phoenicians, who had made a covenant with him through their king, Hiram of Tyre. He had furthermore been guilty of murder in the matter of Uriah the Hittite, and all these things doubtless entered into the Lord’s refusal to allow David to build Him a house.<\/em><\/p>\n

Nevertheless, David reminded the people that God had chosen him to be their king. <\/em>God had chosen Judah to be the ruling tribe in Israel, and had chosen the house of Jesse for the king. Out of Jesse’s sons God had preferred David. Now, said David, God had further extended His choice to take Solomon, among the many sons of David, to be king after his father. The Lord had spoken to David in covenant (2Sa 7:4-17<\/span>; 1Ch 17:3-15<\/span>), telling him these things. The Lord had promised to make Solomon His son and to be his Father, to establish his kingdom forever if he remained faithful to the Lord’s commandments and judgments.<\/em><\/p>\n

David’s words presented Solomon to the assembly <\/em>as the divinely appointed heir to the throne and kingdom, and this great gathering was to recognize and abide by this fact. David sought a pact between the people, whom he calls the congregation of the Lord (by virtue of their representation of the entire nation of Israel), and the audience of God Himself. Their adherence to the commandments of the Lord God will accrue to them continued possession of the good land He had given them and its retention as the inheritance of their children. These admonitions are worthy the consideration of any generation and nation (cf. 1Th 5:21<\/span>; 2Ti 1:13<\/span>).<\/em><\/p>\n

Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n

CRITICAL NOTES.] This chapter and following comprise last words of David, special directions to Solomon in building the temple and succeeding to the throne.<\/p>\n

1Ch. 28:1-4<\/span><\/em>.The assembly of princes<\/em>. All various officials, of whom account formerly given; really the whole court. Princes<\/em>, the term one under which all persons of importance might be included not comprised in any other of the six classes [Speak. Com.<\/em>]. 1Ch. 28:2<\/span>. Stood<\/em>. An effort in his age and weakness. Brethren<\/em>, modest and affectionate. House of rest<\/em>. Contrast with movable tabernacle. Ready<\/em>. Gathered materials. 1Ch. 28:3<\/span>. War<\/em> (2Sa. 7:5-13<\/span>; 1Ki. 5:5<\/span>). 1Ch. 28:4<\/span>. Judah<\/em> (Gen. 49:8-10<\/span>). Like me<\/em> (cf.<\/em> 1 Samuel 16<\/span>).<\/p>\n

1Ch. 28:5-8<\/span><\/em>.Solomon declared successor<\/em>. Succession indefinite at first through Nathan, then a distinct revelation that Solomon was chosen. 1Ch. 28:6<\/span>. Courts<\/em>i.e.<\/em>, temple courts (2Ch. 4:9<\/span>). Constant<\/em> (1Ki. 3:14<\/span>; 1Ki. 9:4<\/span>). 1Ch. 28:8<\/span>. Now<\/em>. Appeal to congregation first, then to Solomon in their presence. Keep and seek<\/em>. Exhortation similar to that of Moses (Deu. 30:15-20<\/span>).<\/p>\n

1Ch. 28:9-10<\/span><\/em>.Charge to Solomon. Know<\/em>, experimentally. Search<\/em>. Least failure observed (cf.<\/em> Psa. 139:1-3<\/span>). Seek him<\/em> (cf.<\/em> Psa. 9:10<\/span>). Strong<\/em> (ch. 1Ch. 22:13<\/span>; cf.<\/em> Psa. 27:14<\/span>; Psa. 31:24<\/span>). 1Ch. 28:10<\/span>. Special duty urged.<\/p>\n

1Ch. 28:11-21<\/span><\/em>.The plan of the temple. Pattern<\/em>, working plan, as Exo. 25:10<\/span>. Set of directions in writing. Porch<\/em> before the sanctuary (2Ch. 3:4<\/span>). Houses<\/em>. Holy and most holy places. Treas<\/em>. Chambers built round the wall (1Ki. 6:5<\/span>). Upper chambers<\/em>. Over most holy place (2Ch. 3:9<\/span>). Inner parlours<\/em>. Lower rooms of side buildings of holy place, and perhaps also of porch. 1Ch. 28:12<\/span>. By the spirit<\/em>. Literally the pattern of all that was with him in the spirit or the form of all that floated before his mind. Davids spirit, not Gods spirit spoken of [Speak. Com.<\/em>]. 1Ch. 28:13<\/span>. Courses<\/em>. Explained chaps. 2325. 1Ch. 28:14<\/span>. Weight<\/em>. Fixing proportionate weights in things of gold. Candlesticks<\/em> in temple were ten (2Ch. 4:7<\/span>); silver ones for uses not specified. Tables<\/em>. Ten connected with shewbread (1Ki. 7:48<\/span>); silver tables for minor purposes. Bowls<\/em> for sprinkling (2Ch. 4:11<\/span>). Cups<\/em> for libations (Exo. 25:29<\/span>). Basons<\/em>, covered vessels, tankards. Chariot<\/em>. Two cherubs on mercy-seat constituted the chariot on which Jehovah rides (cf.<\/em> Psa. 18:10<\/span>; Psa. 99:1<\/span>). 1Ch. 28:19<\/span>. Hand<\/em>. Pattern given by one of the prophets in writing; or by divine revelation, for which hand of Jehovah is equivalent (2Ch. 29:15<\/span>). 1Ch. 28:20-21<\/span>. Resume address broken off in 1Ch. 28:10<\/span>. For former part, cf.<\/em> chap. 1Ch. 22:13<\/span>. Command<\/em>. Literally, for all thy words.<\/p>\n

HOMILETICS<\/em><\/p>\n

DAVIDS ADDRESS TO THE PRINCES.1Ch. 28:1-8<\/span><\/em><\/p>\n

An assembly convened, consisting of princes of tribes, captains, and subordinate officers of the army, stewards of the royal household, and nobles of the land. The nation<\/em> represented. The occasion solemn and important. David the centre and chief actor of the scene, about to abdicate in a different way from Charles V., before his grand audience, after a life spent in military pursuits and ambitious projects. The scene portrayed worth attention. Notice<\/p>\n

I. The attitude which David assumed.<\/strong> The king stood up upon his feet. Probably had been sitting before; very likely recovered from sickness mentioned (1Ki. 1:1<\/span>). He receives strength in age and infirmity to stand up to improve the opportunity, and to inspire his audience with his own earnestness and enthusiasm. A reverent, dignified attitude that he felt due to the occasion, indicative of the influence of a great thought over the mind of man, and the power of that influence even in old age to rouse to duty. Forsake me not, O God, in mine old age, when I am grey-headed, until I have shewed thy strength unto this generation, and thy power to all them that are yet for to come (Psa. 71:16<\/span>). <\/p>\n

II. The spirit which David manifested.<\/strong> My brethren and my people. <\/p>\n

1. A humble spirit<\/em>. My people whom I rule, with whom I rank myself in this great work. He is their superior, but does not forget the command that his heart be not lifted up above his brethren. <\/p>\n

2. An affectionate spirit<\/em>. My brethren whom I love, not servants<\/em> whom I command. Affection and condescension to inferiors becoming in monarchs. Not less honoured, but more beloved. Love levels all, said Cervantes. <\/p>\n

3. A spirit of authority<\/em>. Hear me. The kings circumstances, history, and experience gave weight to his authority. His message solemn, required attention, and must be obeyed, if the nation prospered. Where the word of a king is there is power. Court and people are bound in faithfulness to their sovereign, and to the interests of their country. Hence Whoso keepeth the commandment shall feel no evil thing (Ecc. 8:4-5<\/span>). <\/p>\n

III. The ambition which David cherished.<\/strong> I had it in mine heart to build, &c. (1Ch. 28:2<\/span>). His cherished resolve not to be great, to build a family and extend a kingdom, &c., but to build an house for God, a purpose which filled his heart, occupied his time, and to accomplish which he gave his gold and gathered his materials. A noble purpose of immense value in life in giving strength and direction. To have one great aim, constantly present and made the habit of mind, to make every thought and every pursuit to centre upon this aim, will secure the happiness and improvement of life. <\/p>\n

IV. The confession which David makes.<\/strong> God denied him the pleasure of building. In his heart, not executed by his hand, because thou hast been a man of war, a confession candid and unreserved. Many things veiled in forgetfulness, passed by in silence, and never made prominent and public. This a warning to all, that sins stain character, hinder from noblest work, and give unsuitableness to its accomplishment. The Lord hath purposed; who shall disannul it?<\/p>\n

A greater power than we can contradict
Hath thwarted our intents [Shaks.<\/em>]<\/p>\n

THE TESTIMONY OF A NOBLE LIFE.1Ch. 28:4-6<\/span><\/em><\/p>\n

David here reviews his life, and at its close testifies to the goodness and grace of God. <\/p>\n

I. In his choice to the throne God displays his sovereignty.<\/strong> The different steps mentioned. The tribe of Judah, then his fathers house, and among the sons of his father he alone chosen. Tribe, family, individual. The choice not according to mans judgment. One after another set aside. The Lord hath not chosen these;<\/em> right one found at length. This<\/em> is he. <\/p>\n

II. In his acquisition of the kingdom God manifests his providence.<\/strong> To be king over Israel for ever. Trained in shepherd life under a sense of duty, dependence upon God and self-control, disciplined by Divine providence to wait and prepare for the throne, gifted by Gods grace with special characteristics of prudence, wisdom, generosity, and courage, he was elevated to be king. The recollection of this sudden exaltation from humble station deeply impressed him through life. His last words a declaration of Gods providence and mercy. <\/p>\n

III. In his sons succession to the throne God fulfils his promise.<\/strong> He said unto me, Solomon, thy son shall build, &c. God seen through his own life down to succession of his sonwho should build the temple, be established on the throne, and be taken into special covenant with God (cf.<\/em> 2Sa. 7:12-16<\/span>). Blessings entailed upon family and posteritythe promise to you and your children. What we do, or sincerely design to do for God, though prevented, we shall in no wise lose reward. Satisfaction to parents while they live, to have signs and assurance through Divine promise of family piety and prosperity when they are dead.<\/p>\n

THE CHOICE OF SOLOMON.1Ch. 28:5-8<\/span><\/em><\/p>\n

David addressing the assembly traces his election to the sovereignty of God. Solomon presented in the same set speech as successor; chosen on the same principle as himself, therefore worthy of reception and obedience. Notice<\/p>\n

I. The method by which Solomon came to reign.<\/strong> He hath chosen Solomon to sit upon the throne of the kingdom. Divine selection all through history of father and son. Human events to David not fortuitous occurrences, but Divine acts. Hence design, goodness, power, and providence in individual life. <\/p>\n

II. The conditions on which his government will be established.<\/strong> Not by his policy, armies, and fleets; but by loyal obedience to God. This the rule for nations, leaders, and king. God purposes and arranges not in disregard to our response to his commands. <\/p>\n

1. The constant obedience of the sovereign<\/em>. I will establish his kingdom for ever, if he be constant<\/em> to do my commandments. The security and perpetuity of Solomons reign depended upon this condition. <\/p>\n

2. The intelligent obedience of the people<\/em>. Keep and seek for all the commandments (1Ch. 28:8<\/span>). Seek<\/em>, inquire to know; then keep<\/em>, practise what you know; all<\/em> commandments. Obedience intelligent, obedience impartial, and obedience uniform, the triple conditions of temporal prosperity, of real establishment<\/em> of families and nationsthe only way to enjoy our inheritance and to transmit it safely to our successors. That ye may possess<\/em> this good land, and leave it<\/em> for an inheritance for your children after you for ever<\/em>.<\/p>\n

HOMILETIC HINTS AND SUGGESTIONS<\/em><\/p>\n

1Ch. 28:1<\/span>. David assembled<\/em>. <\/p>\n

1. In a critical time of national historythe kings departure, and choice of successor.
2. To hear parting counsel of the dying monarch. Advice to Solomon, princes, and all; advice concerning present and future.<\/p>\n

1Ch. 28:5-8<\/span>. Solomon, my son<\/em>. Scarce any of the Roman emperors had a son to succeed him; all, or most of them, till Constantine, died unnatural deaths [Trapp<\/em>]. Shall build<\/em> a material temple; Christ, a mystical, that is the Church, which is the house of God (1Ti. 3:15<\/span>). For this and the following promises are, some peculiar to Solomon, some to Christ, and some to both as the types and antitypes [Ibid.<\/em>]. I will be his father<\/em> (1Ch. 28:6<\/span>). Solomons by adoption and regeneration. See 2Co. 6:18<\/span>. Christs, by eternal generation and personal union. God saith the same to all Christian princes, but then they must make it their case to build him a spiritual temple [Ibid.<\/em>]. Be constant<\/em> (1Ch. 28:7<\/span>). Hebrew, strong; for he will be hard put to it. Gods promises are conditional. See 2 Samuel 7<\/span>. As at this day<\/em>. Solomon had been well instructed in the ways of God, both by father (Pro. 4:4<\/span>) and mother (Pro. 31:1<\/span>), and while young he did Gods commandments and judgments, as hinted in these words, but he was not so constant. 1Ch. 28:8<\/span>. Keep and seek<\/em>. Keep what you know already, and seek to be yet further instructed. By this latter word seek tollit ignorantiam illam crassam<\/em>, saith Vatablus, he striketh at affected ignorance [Ibid.<\/em>].<\/p>\n

1Ch. 28:8<\/span>, grounded on this promise is a double<\/em> charge; first, to the people, and then to Solomon. Keeping and seeking the commandments of the Lord, is at once the test<\/em> and the security<\/em> of his people [Murphy<\/em>].<\/p>\n

A religious training<\/em>. I. Given with great affection<\/em>. Many sons. Solomon chosen, &c. (1Ch. 28:5<\/span>). II. Practical in its tendency<\/em>. Keep and seek for all the commandments of the Lord. A training that deadens; this quickening intellectually and morally. III. Solemn in its sanctions<\/em>. In the sight of all Israel, the congregation of the Lord. and in the audience of our God. IV. Benevolent in its design<\/em>. To be established in our position, and to preserve and hand down our trust to others. That ye may possess this good land, &c.<\/p>\n

HOMILETICS<\/em><\/p>\n

DAVIDS CHARGE TO SOLOMON.1Ch. 28:9-10<\/span><\/em>; <\/em>1Ch. 28:20-21<\/span><\/em><\/p>\n

Very touching and important is this charge; everything to give solemnity and perpetual interest to the scene. Solomon urged to<\/p>\n

I. A personal acquaintance with God.<\/strong> Know thou the God of thy fathernot theoretic knowledge, Solomon plenty of that; but practical and experimental. David concerned that his son should be religious; not great, popular, and wise. Knowledge of God the foundation of all religion and usefulness. This knowledge includes<\/p>\n

1. An intelligent view of his nature<\/em>. Impossible to know God perfectly, but belief in his existence, holiness, omniscience, and truth. The science of God, the central, the vital sciencethat which gives life, unity, and beauty to every branch of knowledge. <\/p>\n

2. This knowledge obtained by obedience<\/em>. Loving and serving God the way to know him. If any man will do his will, he shall know. <\/p>\n

II. A practical regard to Gods service.<\/strong> Knowledge that is life<\/em> first, and then service. Much excitement, effort, and service without personal acquaintance with God. <\/p>\n

1. A willing service<\/em>. With a willing mind. The hand may act without the will. Service mechanical, drudgery, unless willingly given. God requires consentdoes not force nor constrain. Taskmasters force (Pharaoh). Gods service free and voluntary. Who is willing<\/em> to consecrate his service? <\/p>\n

2. A stedfast service<\/em>. Serve him with a perfect heartwith an undivided mind; with the whole heart. Not a double heart<\/em> (Heb., a heart and a heart), Psa. 12:2<\/span>. No duplicity nor deception; no wavering, halting between two opinions, nor compromise (Mat. 6:24<\/span>). Ungodly professors have two hearts, two lords, two ends, two ways (Cocceius<\/em>). Come not unto the Lord with a double heart (Ecc. 1:18<\/span>). <\/p>\n

III. The importance of the work bequeathed him to finish.<\/strong> Thou art to build a house for the sanctuary. Solomons whole life should be active and holy service. The temple special and inherited work. <\/p>\n

1. Undertake cautiously<\/em>. Take heed now. Work difficult, requiring prudence and care. Solomon young and inexperienced, and possibly might meet with indifference, if not opposition. <\/p>\n

2. Finish it courageously<\/em>. Be strong and do it. Do it without delay and reluctance. Blessed is the man that findeth his work, says Carlyle. Many find, but neglect it. The blessedness in doing it. If ye know these things, happy are ye if ye do<\/em> them. <\/p>\n

IV. The powerful inducements to the performance of this work.<\/strong> Solomons circumstances most eventful and inspiriting. Ever surrounded by influences and motives to performance of duty. <\/p>\n

1. He is chosen to the work<\/em>. The Lord hath chosen thee to build. Not every man is a builder. Some gather materials, and others plan and lay the foundation. God chooses and qualifies his architects in Church and State. I have raised him up he shall build my city (Isa. 45:13<\/span>). <\/p>\n

2. The people are ready to co-operate with him in the work<\/em>. The courses of the priests and the Levites shall be with thee (1Ch. 28:21<\/span>). Advice and helpworkmen willing and skilful of great service. When none oppose, when the princes and all the people are wholly at command, then work is likely to succeed, and we should be eager to carry it on. <\/p>\n

3. God will help him<\/em>. The Lord God, even my God, will be with thee (1Ch. 28:20<\/span>). God, who strengthens and prospers the father, will not fail nor forsake the son. These motives fit to stir up, animate true-hearted workers, and admonish to action. Avoid fear;<\/em> fear not, nor be dismayed. Cherish courage;<\/em> be strong and of good courage. Begin thy work at once, do it. Arise, therefore, and be doing, and the Lord be with thee.<\/p>\n

Do what thou dost, as if the earth were heaven,
And that thy last day were the judgment day:
When alls done, nothings done [Kingsley<\/em>].<\/p>\n

GODS RELATION TO HUMAN LIFE.1Ch. 28:9<\/span><\/em><\/p>\n

This description of God introduced as an argument for sincerity of life. He sees, knows; our hearts and actions; therefore serve him perfectly, &c. Learn<\/p>\n

I. That our life is exposed to Gods inspection.<\/strong> The Lord searcheth all hearts. This implies that all our deportment is open to Gods inspection. Some imagine that God is too great to regard such a creature as man. But what he created is not beneath him to notice. To Him great and small are equal. He is cognisant of an atom as of a globe; of an insect as an angel. From Him nothing hid. Hell is naked before Him, and destruction hath no covering. He looketh to the ends of the earth, and seeth under the whole heaven. <\/p>\n

II. That our service to God should spring from sincere motives.<\/strong> And understandeth all the imaginations of the thoughts. Gods attention not limited to actions and wordshis province and prerogative to read and understand imaginations<\/em> (phantases, imaged<\/em> deeds) of the thoughts. Hence no deceiving Him by falsehood and form. He desires truth in the inward parts, as opposed to hypocrisy and self-deceit (Psa. 51:6<\/span>). Hearts must be sincere and thoughts of God pure. Be not deceived, God is not mocked with heartless, outward service. Search me, O God, and know my heart; try me, and know my thoughts, &c. <\/p>\n

III. That our welfare depends upon our conduct towards God.<\/strong> He is to be known and served. Our interest to obey. <\/p>\n

1. True service will be rewarded<\/em>. If thou seek him he will be found of thee. The smallest service no trifle to God. Davids desire to build well-pleasing to God. Thou didst well that it was in thine heart. The will accepted for the deed. For if there be first a willing mind, it is accepted according to that a man hath. <\/p>\n

2. Opportunity neglected will be disastrous<\/em>. If thou forsake him, he will cast thee off for ever. Forsake<\/em>, after knowing, obeying, and working for him. Cast off<\/em>, as worthless and lost. Solomons interest, duty, and danger are put before him in true and impressive light by a pious and dying father. If youth give no heed to parental requests and heavenly calls, they forsake their highest interests; enter a path of folly, which leads to failure; to death without recovery; to a future without hope.<\/p>\n

INSTRUCTIONS FOR BUILDING THE TEMPLE.1Ch. 28:11-20<\/span><\/em><\/p>\n

Evidently David wished to make a solemn and formal business, in giving instructions and handing over the plans for the Temple with elevations, measurements, apartments, and chief articles of furniture. <\/p>\n

I. The plan of the Temple.<\/strong> David gave to Solomon the pattern. <\/p>\n

1. Divine in its origin<\/em>. He claims the divine sanction and inspiration which Moses claimed for the tabernacle of old (Exo. 25:40<\/span>). From porch at one end to sanctuary at the other, nothing left to arbitrary choice, to mans act and invention; all given by inspiration of the Holy Spirit. Models given in Christian life and Christian character; the Spirit will help to carry them out and guide in every detail. <\/p>\n

2. Written in form<\/em>. The Lord made me understand in writing (1Ch. 28:19<\/span>). Visions and dreams pass away. Written instructions abide; often consulted and meet our necessities. The word of God is written for our instruction in building up Christian life and the spiritual temple. But the hand<\/em> must be upon us to make the word effectual and the work successful. <\/p>\n

II. The materials of the Temple.<\/strong> Gold and silver, wrought stones and brass in abundance without weight. Gathered, as we have seen, from all quarters and in different times. Davids work was difficult and thorough; lasting and worthy of imitation. He gave time and trouble, his substance, and his heart to accomplish it. <\/p>\n

III. The furniture of the Temple.<\/strong> Vessels of gold and silver, candlesticks and lamps, tables and altars, &c. The porch, the holy and most holy place to be appropriately furnished. In these directions David guided by Divine will, not by his own taste. God only knows what is fit for his own house. Put nothing into it that ought not to be there; take nothing out which ought to be there. Look that thou make them after the pattern which was shewed thee in the mount.<\/p>\n

DAVIDS ADDRESS TO SOLOMON<\/p>\n

Observe<\/p>\n

1. It was an address of a dying father to a son. May all our children read it with a feeling heart!
2. It embraces the sum total of real religion. This has two distinct parts<\/p>\n

(1) The first includes a knowledge of God: Know thou the God of thy fathers. 1st. Know him as a sin-pardoning God (Jer. 24:7<\/span>). 2nd. Know him so as to be at peace with him (Job. 22:21<\/span>). 3rd. Know him so as to love and live to him. 4th. This true saving knowledge of God may be known by its peculiar properties. It is, first, experimental (Psa. 34:8<\/span>; 1Pe. 2:3<\/span>); second, soul-abasing (Job. 42:5-6<\/span>; Eph. 3:8<\/span>); third, growing (Job. 1:10<\/span>; 2Pe. 3:18<\/span>); fourth, pure (Jas. 3:17<\/span>; 1Jn. 3:6<\/span>); fifth, practical (1Jn. 2:3<\/span>; Joh. 10:4<\/span>). <\/p>\n

(2) True piety includes the serving of God with a perfect heart, a willing mind. 1st. God must be served; that is, worshipped and obeyed. 2nd. He must be served with a perfect heart; that is, with an entire and undivided heart; with a heart inflamed with love and burning with zeal for Gods glory. 3rd. With a willing mind; that is, with alacrity, delight, and joy.
(3) David urged this exhortation upon the attention of his son by a threefold consideration:
1. By the consideration that God is the searcher of hearts: The Lord searcheth all hearts. The heathens had no such exalted ideas of any of their gods.
2. That he is the rewarder of piety: If thou seek him, in the way he hath appointed, he will be found of thee; will make himself known to thee as thy Friend, and Father and God in covenant.
3. That he is the punisher of apostasy: If thou forsake him, desert his love and service and turn from following him, he will cast thee off; will withdraw his gracious and powerful presence from thee, and change his countenance and course towards thee [Rev. J. Wilson<\/em>].<\/p>\n

HOMILETIC HINTS AND SUGGESTIONS<\/em><\/p>\n

1Ch. 28:9<\/span>. The God of thy father<\/em>. <\/p>\n

1. The rich experience behind these words.
2. The force of parental affection in giving that experience.
3. The susceptibility of youth to profit by the teaching. Home instruction needed, may be repeated from one generation to another. Home influence never lost.<\/p>\n

The fond attachment to the well-known place,
Whence first we started into lifes long race,
Retains its hold with such unfailing away,
We feel it een in age, and at our latest day [Cowper<\/em>].<\/p>\n

If thou seek God, &c.<\/em> <\/p>\n

1. The object of search<\/em>. God lost through sin; must be sought; worthy of seeking. His friendship and favour, the best of all blessings. <\/p>\n

2. The promise of success<\/em>. He will be found of thee. This proved from Scripture and experience. A declaration of Davids experience. <\/p>\n

3. The threatened displeasure<\/em>. If thou forsake him, &c. This caution to guard and stimulate. Forsaking God to be alienated in thought and affection. The unregenerate turn their backs and wander like the prodigal. Unconverted world without God, in dark region of atheism. Those who remain in this state will be cast away. But God, says one, never cast man off until they first cast Him off.<\/p>\n

1Ch. 28:9-10<\/span>. Fathers and Children<\/em>. In this earnest and affectionate charge we see one generation<\/p>\n

1. Transmitting the knowledge of God to its successor.
2. Enjoining the service of God upon its successor.
3. Indicating Gods method of dealing with its successor.
4. Bequeathing its unfulfilled intentions to its successor [Mt. Braithwaite<\/em>].<\/p>\n

1Ch. 28:10<\/span>. For the sanctuary<\/em> or for sanctificationi.e.<\/em>, where God may sanctify his people in holy ordinances, and be sanctified by them in holy duties [Trapp<\/em>].<\/p>\n

1Ch. 28:11<\/span>. Place of the mercy seat<\/em>, lit. the house of the mercy seat. Seat of mercy in Holy of Holies, Jesus Christ, the Christian Church and the human heart.<\/p>\n

1Ch. 28:14<\/span>. Gold by weight<\/em>. The vessels for the holy place were of gold, as those for the priests court were of silver. Now, like as in the temple there were some vessels of gold, and some of silver, and all had their weight and their use; so in the Church of Christ there are diversity of vessels, and of gifts (2 Timothy 2<\/span>) [Trapp<\/em>].<\/p>\n

1Ch. 28:18<\/span>. Chariot<\/em> a fit comparison, because God is said to sit<\/em> and to dwell<\/em> within them. Because a chariot<\/em> is made to carry a person from place to place, an intimation that God was not fixed to them by the building of the temple, but that he would remove from them if they forsook him [Benson<\/em>].<\/p>\n

1Ch. 28:20-21<\/span>. Learn<\/p>\n

1. The dignity and lustre of Davids dying hour.
2. The usefulness of Davids death, as well as life.
3. The great privilege of those interested and blessed with the dying counsels and prayers of the godly [J. Burns, D.D.<\/em>].<\/p>\n

ILLUSTRATION TO CHAPTER 28<\/em><\/p>\n

1Ch. 28:2<\/span>. Hear me<\/em>. The death-bed of a saint ofttimes resembles the setting sun, whose rays are the brightest when it is nearest the horizon. The tongues of dying men enforce attention, like deep harmony [Shaks.<\/em>].<\/p>\n

The chamber where the good man meets his fate.
Is privileged beyond the common walk
Of virtuous life, quite in the verge of heaven [Young<\/em>].<\/p>\n

1Ch. 28:10<\/span>. Take heed<\/em>. The substance of a childs duty and the foundation of his happiness lie in these two rules laid down in Pro. 1:7-9<\/span>, namely, to fear God and to honour his parents [Nicholls<\/em>].<\/p>\n

1Ch. 28:20<\/span>. My God<\/em>. How few like David have God and gold together [G. Villiers<\/em>]. There is much religion in the possessive pronouns [Luther<\/em>].<\/p>\n

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

24. DAVIDS CHARGE TO SOLOMON (1Ch. 28:1-10<\/span>)<\/p>\n

TEXT<\/strong><\/p>\n

1Ch. 28:1<\/span>. And David assembled all the princes of Israel, the princes of the tribes, and the captains of the companies that served the king by course, and the captains of thousands, and the captains of hundreds, and the rulers over all the substance and possessions of the king and of his sons, with the officers, and the mighty men, even all the mighty men of valor, unto Jerusalem. 2. Then David the king stood up upon his feet, and said, Hear me, my brethren, and my people: as for me, it was in my heart to build a house of rest for the ark of the covenant of Jehovah, and for the footstool of our God; and I had made ready for the building. 3. But God said unto me, Thou shalt not build a house for my name, because thou art a man of war, and hast shed blood. 4. Howbeit Jehovah, the God of Israel, chose me out of all the house of my father to be king over Israel forever: for he hath chosen Judah to be prince; and in the house of my father; and among the sons of my father he took pleasure in me to make me king over all Israel; 5. and of all my sons (for Jehovah hath given me many sons), he hath chosen Solomon my son to sit upon the throne of the kingdom of Jehovah over Israel. 6. And he said unto me, Solomon thy son, he shall build my house and my courts; for I have chosen him to be my son, and I will be his father. 7. And I will establish his kingdom forever, if he be constant to do my commandments and mine ordinances, as at this day. 8. Now therefore, in the sight of all Israel, the assembly of Jehovah, and in the audience of our God, observe and seek out all the commandments of Jehovah your God; that ye may possess this good land, and leave it for an inheritance to your children after you forever.<\/p>\n

9. And thou, Solomon my son, know thou the God of thy father, and serve him with a perfect heart and with a willing mind; for Jehovah searcheth all hearts, and understandeth all the imaginations of the thoughts. If thou seek him, he will be found of thee; but if thou forsake him, he will cast thee off forever. 10. Take heed now; for Jehovah hath chosen thee to build a house for the sanctuary: be strong, and do it.<\/p>\n

PARAPHRASE<\/strong><\/p>\n

1Ch. 28:1<\/span>. David now summoned all of his officials to Jerusalemthe political leaders, the commanders of the twelve army divisions, the other army officers, those in charge of his property and livestock and all the other men of authority in his kingdom. 2. He rose and stood before them and addressed them as follows: My brothers and my people! It was my desire to build a temple in which the Ark of the Covenant of the Lord could resta place for our God to live in. I have now collected everything that is necessary for the building, 3. but God has told me, You are not to build my temple, for you are a warrior and have shed much blood. 4. Nevertheless, the Lord God of Israel has chosen me from among all my fathers family to begin a dynasty that will rule Israel forever; he has chosen the tribe of Judah, and from among the families of Judah, my fathers family; and from among his sons, the Lord took pleasure in me and has made me king over all Israel. 5. And from among my sonsthe Lord has given me many childrenhe has chosen Solomon to succeed me on the throne of his Kingdom of Israel. 6. He has told me, Your son Solomon shall build my temple; for I have chosen him as my son and I will be his father. 7. And if he continues to obey my commandments and instructions as he has until now, I will make his kingdom last forever. 8. Then David turned to Solomon and said: Here before the leaders of Israel, the people of God, and in the sight of our God, I am instructing you to search out every commandment of the Lord so that you may continue to rule this good land and leave it to your children to rule forever.<\/p>\n

9. Solomon, my son, get to know the God of your fathers. Worship and serve him with a clean heart and a willing mind, for the Lord sees every heart and understands and knows every thought. If you seek him, you will find him; but if you forsake him, he will permanently throw you aside. 10. So be very careful, for the Lord has chosen you to build his holy temple. Be strong and do as he commands.<\/p>\n

COMMENTARY<\/strong><\/p>\n

All that has gone before has been but prelude for this grand occasion. Davids remaining days were numbered. In a formal way he must charge Solomon with the awful burden of building Jehovahs house and ruling as king of Israel. Everybody who had any responsible position in the life and government of Israel was called to the capital city for this memorable occasion. Princes, captains, rulers, officers, military heroes, along with common people assembled to hear King David. The king summoned all his energies so he could stand up and speak with enough volume to be heard. He addressed the hearers as brethren and as my people. Once more he recalled his intention to build Gods house. He reminded all of the leaders of Israel how Jehovah had chosen his tribe, his family, himself, and now, his son, Solomon for kingship. David clearly stated that Jehovah had named Solomon to succeed him as king and to be the one who would build Jehovahs house and courts. Solomons kingdom was to be established forever, provided he was obedient to the Lord. Davids charge to Solomon and the entire assembly was that they should learn Jehovahs will and practice it. His charge reminds one of Joshuas word to the twelve tribes when he said possess this good land. Enjoy its blessings and leave it for your children after you.
Specifically, David charged Solomon to come to know God. Let God be real to you. Be intimately acquainted with Him. The perfect heart would let Jehovah lead and would think Gods thoughts after Him. The willing mind is the steadfast purpose to do Gods will Gods way. David reminded his son that he would have to answer the searcher of hearts. If you seek Him, you will find Him. If you forsake Him, He will abandon you. Solomon stood alone in that moment before Jehovah as the one man charged to build and to lead.<\/p>\n

Fuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n

(1) And David assembled all the princes of Israel.<\/strong>As he had called the National Assembly before removing the Ark (1Ch. 13:1<\/span>; 1Ch. 15:3<\/span>). Who the princes (srm<\/em>) were is defined in the following clauses.<\/p>\n

The princes of the tribes.<\/strong>See the list of them in 1Ch. 27:16-22<\/span>.<\/p>\n

Captains of the companies.<\/strong>Rather, princes of the courses, who served the king:<\/em> viz., those enumerated in 1Ch. 27:1-15<\/span>.<\/p>\n

Stewards.<\/strong>See 1Ch. 27:25-31<\/span>. Both captains and stewards are srm<\/em> in the Hebrew.<\/p>\n

Possession<\/strong> (miqnh<\/em>).<\/em>A word generally used, like the Greek (), of possessions in cattlelive stock.<\/p>\n

And of his sons.<\/strong>Perhaps considered as his heirs, or rather, from the old tribal view of property, as sharing the royal domains with him.<\/p>\n

With the officers.<\/strong>Heb., sarsm,<\/em> eunuchs. The word appears to be used in a generalised sense, and to denote simply courtiers or palace officials. (Comp. Gen. 37:36<\/span>; 1Sa. 8:15<\/span>; 1Ki. 22:9<\/span>; Jer. 38:7<\/span>; Jer. 41:16<\/span>.)<\/p>\n

The mighty men.<\/strong><\/strong>The heroes (ha-gibbrm<\/em>) or warriors of 1Ch. 11:31-47<\/span>; 1Ch. 11:12<\/span>. But the LXX. and Vulg. interpret men of rank and wealth, magnates ( , Luk. 1:52<\/span>).<\/p>\n

And with all the valiant men.<\/strong>Literally, and every mighty man<\/em> (gibbr<\/em>) of valour,<\/em> a phrase meant to include all other persons of importance. It is noticeable that in this meeting of the estates of the realm all the dignitaries of 1 Chronicles 27<\/span> are present (contrast 1Ch. 15:25<\/span>; 1Ch. 23:2<\/span>; 1Ch. 13:1<\/span>), except the priests and Levites. (But comp. 1Ch. 28:21<\/span>.)<\/p>\n

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n

1Ch 28:5<\/strong><\/span>  And of all my sons, (for the LORD hath given me many sons,) he hath chosen Solomon my son to sit upon the throne of the kingdom of the LORD over Israel. <\/p>\n

1Ch 28:5<\/strong><\/span><\/strong> <\/strong> Comments – <\/em><\/strong> In 1Ch 28:5<\/span> we see that God revealed to King David that Solomon was to succeed him on the throne. We see from other Scriptures that God had previously spoken to King David about a son being born to him and his name would be called “Solomon.” (1Ch 22:8-9<\/span>) The birth and naming of Solomon took place in 2Sa 12:24-25<\/span>.<\/p>\n

1Ch 22:8-9<\/span>, “But the word of the LORD came to me, saying, Thou hast shed blood abundantly, and hast made great wars: thou shalt not build an house unto my name, because thou hast shed much blood upon the earth in my sight. Behold, a son shall be born to thee, who shall be a man of rest; and I will give him rest from all his enemies round about: for his name shall be Solomon, and I will give peace and quietness unto Israel in his days.”<\/p>\n

2Sa 12:24-25<\/span>, “And David comforted Bathsheba his wife, and went in unto her, and lay with her: and she bare a son, and he called his name Solomon: and the LORD loved him. And he sent by the hand of Nathan the prophet; and he called his name Jedidiah, because of the LORD.”<\/p>\n

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

1Ch 28:9<\/span><\/strong> “And thou, Solomon my son, know thou the God of thy father” – <\/strong> Word Study on “know” <\/em><\/strong> <\/strong> Gesenius <\/em> says the Hebrew word “know” ( <\/strong>) (H3045<\/span>) means, “to see,” hence, “to perceive, to acquire knowledge, to know, to be acquainted. Thus it carries the meaning in 1Ch 28:9<\/span>, “to become acquainted with God, to come to understand God, to get know God”. This same Hebrew word is used to say that Adam knew Eve.<\/p>\n

1Co 1:9<\/span>, “God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord .”<\/p>\n

Php 3:10<\/span>, “That I may know him , and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death;”<\/p>\n

1Jn 1:3<\/span>, “That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father , and with his Son Jesus Christ.”<\/p>\n

1Ch 28:12<\/strong><\/span>  And the pattern of all that he had by the spirit, of the courts of the house of the LORD, and of all the chambers round about, of the treasuries of the house of God, and of the treasuries of the dedicated things:<\/p>\n

1Ch 28:12<\/strong><\/span><\/strong> “the pattern of all that he had by the spirit” – <\/strong> Comments – <\/em><\/strong> This vision probably took place when David visited the threshingfloor of Ornan the Jebusite (2Ch 3:1<\/span>).<\/p>\n

2Ch 3:1<\/span>, “Then Solomon began to build the house of the LORD at Jerusalem in mount Moriah, where the LORD appeared unto David his father, in the place that David had prepared in the threshingfloor of Ornan the Jebusite.”<\/p>\n

The Lord also showed Moses the pattern of the Tabernacle when Moses was on Mount Sinai:<\/p>\n

Exo 25:40<\/span>, “And look that thou make them after their pattern, which was shewed thee in the mount.”<\/p>\n

Act 7:44<\/span>, “Our fathers had the tabernacle of witness in the wilderness, as he had appointed, speaking unto Moses, that he should make it according to the fashion that he had seen .”<\/p>\n

Heb 8:5<\/span>, “Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern shewed to thee in the moun t.” <\/p>\n

1Ch 28:18<\/strong><\/span> And for the altar of incense refined gold by weight; and gold for the pattern of the chariot of the cherubims, that spread out their wings, and covered the ark of the covenant of the LORD.<\/p>\n

1Ch 28:18<\/strong><\/span><\/strong> “the pattern of the chariot of the cherubims, that spread out their wings, and covered the ark of the covenant of the LORD” <\/strong> Comments – <\/em><\/strong> Solomon was simply building the furniture after the pattern that David had seen in a heavenly vision. We find a description of these cherubim and God’s throne in Psalms 18<\/span>.<\/p>\n

Psa 18:6-12<\/span>, “In my distress I called upon the LORD, and cried unto my God: he heard my voice out of his temple, and my cry came before him, even into his ears. Then the earth shook and trembled; the foundations also of the hills moved and were shaken, because he was wroth. There went up a smoke out of his nostrils, and fire out of his mouth devoured: coals were kindled by it. He bowed the heavens also, and came down: and darkness was under his feet. And he rode upon a cherub, and did fly: yea, he did fly upon the wings of the wind. He made darkness his secret place; his pavilion round about him were dark waters and thick clouds of the skies. At the brightness that was before him his thick clouds passed, hail stones and coals of fire.”<\/p>\n

1Ch 28:19<\/strong><\/span> All this, said David, the LORD made me understand in writing by his hand upon me, even all the works of this pattern.<\/p>\n

1Ch 28:19<\/strong><\/span><\/strong> “by his hand upon me” – <\/strong> Comments – <\/em><\/strong> This is a figurative phrase for the Spirit of God coming upon David.<\/p>\n

1Ch 28:12<\/span>, “And the pattern of all that he had by the spirit , of the courts of the house of the LORD, and of all the chambers round about, of the treasuries of the house of God, and of the treasuries of the dedicated things:”<\/p>\n

Fuente: Everett’s Study Notes on the Holy Scriptures<\/b><\/i><\/h4>\n

Preparations for the Building of the Temple – <\/strong> Comments – <\/em><\/strong> In 1 Chronicles 22-29, we see King David making preparations to build the Temple. He spent a great amount of effort in gathering materials and organizing the people to serve in the Temple service. He gathered the materials and workmen (chapter 22). He divided the Levites for temple service (chapter 23). He divided the priests (chapter 24). He organized musicians (chapter 25), gatekeepers and treasurers (chapter 26). He organized the military and tribal leaders (chapter 27). He then gave Solomon instructions on building the Temple (chapter 28). Finally, he takes an offering from the people, prays and blesses God, and anoints Solomon as king (chapter 29). <\/p>\n

Fuente: Everett’s Study Notes on the Holy Scriptures<\/b><\/i><\/h4>\n

<\/p>\n

<\/strong> David Admonishes the People Concerning the Temple<\/p>\n

v. 1. And David assembled all the princes of Israel,<\/strong> all the representatives of the nation in positions of authority, the princes of the tribes,<\/strong> the hereditary chieftains, and the captains of the companies that ministered to the king by course,<\/strong> the twelve generals of Israel’s legions, and the captains over the thousands, and captains over the hundreds, and the stewards over all the substance and possession of the king,<\/strong> those mentioned at the end of the preceding chapter, and of his sons,<\/strong> counselors and tutors, with the officers,<\/strong> the eunuchs, or attendants at court, inside the palace, and with the mighty men, and with all the valiant men, unto Jerusalem,<\/strong> for a last great assembly. <\/p>\n

v. 2. Then David the king stood up upon his feet,<\/strong> having sat before on account of the infirmities of old age, and said, Hear me, my brethren,<\/strong> an address showing both humility and sincere friendliness, and my people: As for me, I had in mine heart to build an house of rest for the Ark of the Covenant of the Lord,<\/strong> where it might permanently be located and no longer be disturbed, and for the footstool of our God,<\/strong> the cover of the ark, the mercy-seat, where God was enthroned between the cherubim, and had made ready for the building; <\/p>\n

v. 3. but God said unto me, Thou shalt not build an house for My name,<\/strong> 1Ch 17:4<\/span>, because thou hast been a man of war and hast shed blood,<\/strong> in his various campaigns against the surrounding heathen nations. <\/p>\n

v. 4. Howbeit, the Lord God of Israel chose me before all the house of my father to be king over Israel forever,<\/strong> although he was the youngest son of the family, 1Sa 16:7-13<\/span>; for He hath chosen Judah to be the ruler,<\/strong> in the last blessing of Jacob, Gen 49:8-10<\/span>, and of the house of Judah the house of my father,<\/strong> 1Sa 16:1<\/span>, and among the sons of my father He liked me, to make me king over all Israel; <\/p>\n

v. 5. and of all my sons<\/strong> (for the Lord hath given me many sons, 1Ch 3:1<\/span>; 1Ch 23:1<\/span>) He hath chosen Solomon, my son, to sit upon the throne of the kingdom of the Lord over Israel,<\/strong> 1Ch 22:9<\/span>. <\/p>\n

v. 6. And He said unto me, Solomon, thy son, he shall build My house and My courts; for I have chosen him to be My son, and I will be his Father,<\/strong> the relationship thus being typical of that obtaining with Christ, to whom the entire prophecy, 2Sa 7:12<\/span> ff. pointed forward. <\/p>\n

v. 7. Moreover, I will establish his kingdom forever if he be constant,<\/strong> full of determination and strength, to do My commandments and My judgments,<\/strong> both those pertaining to all mankind in general and those intended for Israel in particular, as at this day. <\/p>\n

v. 8. Now, therefore, in the sight of all Israel, the congregation of the Lord,<\/strong> all members of which would naturally look up to the leaders of the people for guidance, and in the audience of our God,<\/strong> who, as they all knew, was present in this assembly, keep and seek for all the commandments of the Lord, your God,<\/strong> with great earnestness and zeal, that ye may possess this good land and leave it for an inheritance for your children after you forever. <\/strong> Earthly blessings are still given by the Lord in return for civil righteousness, and to believers their works of faith in this respect are counted as good works. Note: Like David, Christ also, whose type David was, was selected from among His brethren, but anointed with the Holy Ghost above His brethren, the members of the human family. <\/p>\n

Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n

EXPOSITION<\/strong><\/p>\n

The contents of this chapter may be said to form one scene with those of the next up to verse 25. They represent David in the presence of a magnificent company of witnesses, the flower of the Church, the military and the civil elements of his kingdom, devolving upon his son both the building of the temple and the throne itself.<\/p>\n

1Ch 28:1<\/span><\/strong><\/p>\n

One Hebrew word () stands for the princes<\/strong> (twice), captains<\/strong> (three times), and stewards<\/strong> (once) of this verse. The classification of the verso speaks for itself. There are the princes of Israel; i.q. <\/em>the princes of the tribes (1Ch 27:16<\/span>, 1Ch 27:22<\/span>). Otherwise the former of these expressions may be of an entirely generic kind, and apply to all that succeeds. There are, secondly<\/em>, <\/em>the princes of the twelve military companies by course<\/strong> of the months (1Ch 27:1-15<\/span>). Thirdly<\/em>, <\/em>there are the princes of thousands and hundreds<\/strong> (Deu 1:15<\/span>; 1Sa 8:12; 1Sa 17:18<\/span>; 1Sa 18:13<\/span>; 1Sa 23:7; 1Ch 12:14<\/span>; 1Ch 27:1<\/span>). There follow, fourthly<\/em>, <\/em>the princes of all the substance and cattle of the king<\/strong>, and (as seems to be added here) of his sons<\/strong>. There can be no doubt that the Hebrew text does say this, and does not merely register the fact of the attendance and presence of the sons of the king, as also it does not specialize the attendance of Solomon himself, though it is certain that he was present. Otherwise it may be doubtful, considering the facts of the occasion, and comparing 1Ch 29:24<\/span>, whether the original document is not misrepresented here. Next, fifthly<\/em>, <\/em>mention is made of the officers<\/strong> (), the Hebrew for which word generally means “eunuch,” and such use of it must have become much more familiar during and after the Captivity, and, therefore, of course, at the time of the compilation of this work; but it does not necessarily mean it. Eunuchs are never mentioned elsewhere in David’s reign. There is no reason to suppose the word means “eunuch,” for instance, in Gen 37:36<\/span>; Gen 39:1; 1Sa 8:15<\/span>; 1Ki 22:9<\/span>; 2Ki 24:12; 2Ki 25:19<\/span>; Jer 34:19<\/span>. Under any circumstances, it would seem unnecessary that such officers <\/em>of a royal establishment as eunuchs should be under summoned that description to an assembly of this kind. Sixthly<\/em>, <\/em>the mighty men<\/strong> (1Ch 11:10-25<\/span>) were called to the assembly. And perhaps a seventh <\/em>division may be made of all the valiant men<\/strong> (1Ch 11:26-40<\/span>), who belonged to other places, or who were at this time more especially in Jerusalem, as residents.<\/p>\n

1Ch 28:2<\/span><\/strong><\/p>\n

The expression, David the king stood up upon his feet<\/strong>, probably means to emphasize the fact that hitherto, having been in a sitting or recumbent position, owing to his age and infirmity, he now with effort forced himself to stand in the presence of the unusual congregation and in consideration of what he felt was due to the occasion. He had not lost the man and the brother in his official and exalted rank, and, following ancient precedents (Gen 29:4<\/span>; Jdg 19:23<\/span>; 2Sa 19:12<\/span>), he addresses the congregation as my brethren, and my people<\/strong>. David says he had it in his heart to build a house of rest, i.e.<\/em> an abiding house (Psa 132:8<\/span>, Psa 132:14<\/span>) for the ark of the covenant<\/strong>, instead of the moving one, and for the footstool of our God<\/strong>. By this he means the mercy-seat, to which especial allusion is made 1Ch 28:11<\/span> ( ). God is often spoken of as “dwelling between the cherubim,” and sometimes (Psa 99:1<\/span>) as “sitting <\/em>between the cherubim,” which were over the lid<\/em> of the ark, called the mercy-seat.<\/p>\n

1Ch 28:3<\/span><\/strong><\/p>\n

The contents of this verse are stated, as already seen, even more forcibly in 1Ch 22:8<\/span>; while far less forcibly in 2Sa 7:5<\/span>; 1Ki 5:5<\/span>.<\/p>\n

1Ch 28:4-7<\/span><\/strong><\/p>\n

David mentions himself as the elect of God among all the members of his father’s family, and from thence is led to trace the call from the first, by the following steps:The tribe of Judah (Gen 49:8<\/span>; 1Ch 5:2<\/span>); the house of Jesse <\/em>(1Sa 16:1<\/span>); thirdly, of himself <\/em>(1Sa 16:13<\/span>); and lastly of Solomon (1Ch 22:9<\/span>, 1Ch 22:10<\/span>; 1Ch 17:11-14<\/span>; 2Sa 7:12-16<\/span>). The exact time and method of David’s receiving the identification of Solomon as the son to succeed him, is nowhere given. The throne of the kingdom of the Lord over Israel<\/strong>. This expression, not found in its entirety elsewhere, is an emphatic statement here of the true theocracy, which should have ever prevailed among the people of Israel, and which is now paralleled by the kingship of the Lord in his own Church (1Ch 17:14<\/span>; 1Ch 29:23<\/span>). The solemn and most distinct proviso, If he be constant to do my commandments and my judgments, as at this day,<\/strong> reminds us of Psa 132:12<\/span>. This proviso is emphatically presented again to the attention of Solomon, when the time comes for the direct appeal of God to him (1Ki 3:14<\/span>; 1Ki 8:61<\/span>; 1Ki 9:4<\/span>).<\/p>\n

1Ch 28:8-10<\/span><\/strong><\/p>\n

The double charge of these verses, first to the people and then to Solomon, is full of force and majesty. Translate, Now therefore in the sight of all Israelthe congregation of the Lord, and in the hearing of our God<\/strong> (“Hear me,” 1Ch 28:2<\/span>), keep ye and study to do all the commandments of the Lord your God<\/strong> (Deu 4:21<\/span>, Deu 4:26<\/span>; Deu 30:19<\/span>; Le 25:46<\/span>; Jer 3:18<\/span>). The. expression, Know thou the God of thy father<\/strong>, for a practical knowledge and fear of God, is analogous with the expression, “Hear thou,” for the matter of practical obedience<\/em>; e.g. <\/em>“If they hear <\/em>not Moses and the prophets” (Luk 16:1-31 :32). Although there are not very many instances of this use of the word “know,” its antiquity and classical character may be considered guaranteed by such passages as Job 18:21<\/span>; 1Sa 2:12<\/span>; Pro 3:6<\/span>; Psa 36:10<\/span>; Jer 9:2<\/span>; Hos 5:4<\/span>; Hos 6:3<\/span>. The expression, “the God of thy father,” evidently intended to be touching, is more fully given in verse 20, “God, even my God, will be with thee,” which in its turn reminds us of Paul’s language, “But my God shall supply all your need” (Php 4:19<\/span>). The urgent entreaty on the part of David breathes in every sentence of it, thought, and a mode of presentation of it, feeling, and depth of conviction, with which we are familiar in his psalms. He speaks from his own varied, remarkable, and rich experience of the Divine care and jealous love, and from much personal experience of the deceitfulness of the heart, to Solomon, into whom, were it possible, he would pour the advantage of all he had learned, and from whom he would hide nothing of his intense and anxious solicitude. To the same strain he returns in verse 20, but there with more exclusive reference to the undertaking of the building of “the house of the Lord,” or the house for the sanctuary<\/strong>. One thing only fails, perhaps, to be made quite apparent from the language of David, viz. why he deemed it necessary to urge so strenuously on Solomon the enterprise of building the temple and of carrying it to completion. With abundance of means and preparations so large already made, one might have supposed a young king and a young man would have needed little pressure and little exhortation. Nevertheless, in the manifest presence of David’s words, it is very far from impossible to suppose the dangers and temptations of Solomon’s position as constituting a serious risk.<\/p>\n

1Ch 28:11-19<\/span><\/strong><\/p>\n

These hints respecting the parts of the building that was to be, and respecting the furniture of it, will come in for fuller consideration in the fuller treatment of them, found in the narration of the actual construction of the building in 2 Chronicles compared with 2Ki 6:1-33<\/span>; etc. It is evident that David desired to make a solemn and set business of handing over even the patterns and plans. Nor is this under any circumstances wonderful, but least of all considering their Divine origin. The Divine original of the tabernacle and all its belongings (Exo 25:1-40<\/span>.-30.; Heb 8:5<\/span>) was not to be a neglected precedent as regards the greater temple. It is said that “David gave” these “patterns to Solomon his son” (2Ki 6:11<\/span>), and the form in which he gave them is explained in 2Ki 6:19<\/span>. There we read, “The whole in writing from the hand of Jehovah upon me, he made me to .understandall the works of this pattern.” Whatever we generally accept respecting the writing <\/em>of the tables of the Law by the finger of God (Exo 24:12<\/span>; Exo 31:18<\/span>; Exo 32:15<\/span>, Exo 32:16<\/span>; Deu 4:13<\/span>; Deu 5:5<\/span>, Deu 5:22<\/span>; Deu 9:10<\/span>), is at all events open for acceptance here. At the same time, the phraseology of our nineteenth verse is certainly not so uncompromising-as that of the references just instanced from the Books of Exodus and Deuteronomy. The words of verse 19 may be satisfied by the meaning that David was in such manner and degree “in the Spirit” (Rev 1:10<\/span>), that in the writing and the drawing of patterns his hand was entirely under the guidance of that Spirit. In either alternative, to hand over such documents and such “patterns” must have been felt by David and all present an act of which much should be made.<\/p>\n

1Ch 28:11<\/span><\/strong><\/p>\n

The patterns<\/strong> of six parts of the future building are here delivered over to Solomon.<\/p>\n

1<\/strong>. The porch<\/strong>; (1Ki 6:3; 1Ki 7:6<\/span>; Eze 40:7<\/span>; Eze 8:16<\/span>; Joe 2:17<\/span>; 2Ch 3:4<\/span>, where we read that the length was twenty cubits, and the height one hundred and twenty cubits; 2Ch 8:12<\/span>; 2Ch 15:8<\/span>; 2Ch 29:7<\/span>, 2Ch 29:17<\/span>); Septuagint, rang generally, but in this verse is all that appears. This porch<\/em> was built on the east of the temple.<\/p>\n

2<\/strong>. The houses<\/strong> thereof<\/strong>; i.e. <\/em>not of the porch, but of the whole building; ; Septuagint, . <\/em>The word “houses” in this place designates the” greater house,” or” temple,” or holy place of 2Ch 3:5<\/span>; 1Ki 6:5<\/span>, 1Ki 6:17<\/span>; and the “inner house,” or “oracle,” or “most holy house,” or “holy of holies,'” of 2Ch 3:8<\/span>; 2Ki 6:19-27<\/span>.<\/p>\n

3<\/strong>. The treasuries thereof<\/strong>; , a word found only here in this form, with a Chaldee termination in ; Septuagint, . The treasuries <\/em>were chambers for receiving gifts, and storing the treasures new or old of the temple. Which of the rooms that were built against the sides of the temple were set apart as these treasure-chambers is not known. Perhaps they were the three-storied wings of the temple (1Ki 6:5<\/span>).<\/p>\n

4<\/strong>. The upper chambers thereof<\/strong>; ; Septuagint, Language:English} (for fuller treatment of these, see 2Ch 3:9<\/span>). We may only with confidence say of these chambers that they were upper <\/em>chambers, but whether over the “oracle” as Keil and Bertheau think, or over the “porch,” or the higher of those, that leaned against the sides of the main building, it is impossible to determine from such data as we at present have.<\/p>\n

5<\/strong>. The inner parlours thereof; , Septuagint . <\/em>There can be little doubt that these designate the lower rooms of the side buildings of the holy place, and perhaps also of the porch.<\/p>\n

6<\/strong>. The plane of the mercy-seat; ; Septuagint, .<\/em><\/p>\n

1Ch 28:12<\/span><\/strong><\/p>\n

Bertheau, Keil, and some others regard the spirit here spoken of as referring to the spirit and mind of David, and Bertheau goes so far as to translate, or paraphrase, “the pattern of all that floated before his mind.” Such manifest stress has been laid upon the two factsthat the patterns were of God’s giving, and that they were now in such form that they could be given over into the hands of Solomonthat such an interpretation seems inadmissible. Rather translate, And the pattern of all which was by the spirit with him. For the courts of the house of the Lord<\/strong>, see 1Ki 6:36<\/span>; 2Ch 4:9<\/span>. The chambers round about; (1Ch 23:28<\/span>). There seems no necessity to suppose that these chambers were separate from the building. For the treasuries, the correct translation is the treasures <\/em>(1Ch 26:20<\/span>).<\/p>\n

1Ch 28:13<\/span><\/strong><\/p>\n

This verse either continues the subject of the giving of the patterns, which will read rather harshly, as preceding the courses of the priests and the Levites<\/strong>, and could only mean directions or instructions for their interchange, etc.; or it may continue the subject of the “chambers <\/em>round about” “for the treasures of the house of God,” etc; also for the convenience “of the courses of the priests,” etc; and “for all the work,” etc; and for keeping “all the vessels of service,” etc. Bertheau and Keil somewhat scout the former supposition, and adhere to the latter.<\/p>\n

1Ch 28:14<\/span><\/strong>, <\/strong>1Ch 28:15<\/span><\/strong><\/p>\n

The general meaning of these verses is that, if the question were one of gold, or one of silver, David assigned for each vessel and each part of the candlesticks, the proportionate weight of gold<\/strong> that was to be employed.<\/p>\n

1Ch 28:16<\/span><\/strong><\/p>\n

So tot, as regards the tables of shewbread<\/strong>, whether in sort of gold or of silver, he assigned the due weight of metal for either sort. We should have been at a loss to understand the plural here employed, showing more than one table (Exo 25:23<\/span>; 1Ki 7:48<\/span>; 2Ch 29:18<\/span>), but for 2Ch 4:8, 2Ch 4:19<\/span>; in the former of which verses we read of “ten <\/em>tables” being made and placed on “the <\/em>right side and on the left, in the temple<\/em>,” <\/em>and in the latter verse, yet more distinctly, of “tables<\/em>, <\/em>whereon the shewbread was set.”<\/p>\n

1Ch 28:17<\/span><\/strong><\/p>\n

It is to be observed that the term basons<\/strong> (), which appear to have been covered goblets, is only found here and in Ezr 1:10<\/span>; Ezr 8:27<\/span>.<\/p>\n

1Ch 28:18<\/span><\/strong><\/p>\n

By the chariot of the cherubims<\/strong>, is of course not meant that the cherubim had a chariot, but that they constituted the chariot of Jehovah (Psa 18:11<\/span>).<\/p>\n

1Ch 28:19<\/span><\/strong><\/p>\n

This abrupt bringing in of David as the speaker himself has already had one illustration in 1Ch 23:5<\/span>. <\/p>\n

1Ch 28:20<\/span><\/strong>, <\/strong>1Ch 28:21<\/span><\/strong><\/p>\n

These verses, as above seen, continue and close David’s urgent and last exhortation to Solomon. He has now done with admonition and urgent appeal, but he offers prayer for him (1Ch 29:19<\/span>).<\/p>\n

1Ch 28:20<\/span><\/strong><\/p>\n

David in this verse enlarges upon the certainty of God’s faithful steady presence with Solomon and support of his work to the end.<\/p>\n

1Ch 28:21<\/span><\/strong><\/p>\n

In this verse David reminds Solomon what servants and helpers he has ready to hand on earth, as well as his God abovepriests and Levites, all manner of workmen, willing and skilful, princes and people.<\/strong><\/p>\n

HOMILETICS<\/strong><\/p>\n

1Ch 28:1-10<\/span><\/strong>.-The Assembly<\/strong><\/p>\n

Well worth reproduction by the annalist of centuries afterwards was the solemn and inspiring scene pourtrayed in this and following sections. For the same reason that particulars, however gloriously interesting or terribly interesting, yet of merely individual concernment, are absent from the Chronicles, those of the highest national significance are sketched afresh, and engraved with deeper-cut lines. Much of the sorrow and misfortune of David, much of wherein he sinned, or was sinned against, would be inexplicably denied to the reader but for the steady observance on the part of the annalistwe doubt not under inspiration’s guidanceof the principle that the nation’s religious history is to be his grand subject, its lessons his theme. Well, too, might the religious teacher of a nation that had passed through a strange stretch of apostasy, a stranger severity of punishment on account of it, and had now, strangest of all, another offer of opportunity priceless in prospect, be supremely anxious to give all legitimate prominence to such a scene. History enabled them once more with fidelity to produce it. They rested in it themselves with delight. They longed to imbue the people with its spirit and its ancient original fascination. All things considered, the sun had scarcely risen, through the reign and whole life of David, on a day of more real grandeur, more essential honour to himselfcertainly not among the number of those that were inevitably declining days, and their brightest, warmest suns, those of mellow light and temperature, subdued. Age was now a crown of glory to him. The experience of a life moderately long, of a reign remarkably long, of vicissitudes and events strangely varied, was dignity higher than anything artificial, than anything outward. And weakness of bodily force and limb brought out in greater relief the moral deference he had made all his own, while a nation attend his voice, and receive in a young son of his their future shepherd and king. Nor was David himself at all insensible to what was most peculiar, most characteristic in the scene. A word or two, an action or two, an attitude, betray his nervous appreciation of it. That day, that hour, that scenewhat three ways met there and then! The past way of his people, and their undiscovered future <\/em>path, and not least momentous that by which his own departure <\/em>must forthwith be made. In a scene of an exceptional character, with much of just importance in it, and of essential impressiveness, let us pause to note the main features.<\/p>\n

I.<\/strong> THE<\/strong> ASSEMBLY<\/strong> ITSELF<\/strong> WAS<\/strong> ONE<\/strong> OF<\/strong> A DIGNIFIED<\/strong> CHARACTER<\/strong>. And the dignity of it was a true dignity. The assembly represented <\/em>a nation. It represented the worth <\/em>and the substance of a nation. It was not its idle wealth, its idle fashion, its idle glitter, its sinecurism, but the strong head and strong purpose and strong arm of the nation. There was position <\/em>in abundance there, but it was that healthy position that comes of high office worthily filled, of doing a nation’s work and of adjudged competence to do it. This assembly represented, therefore, the diligence <\/em>of a united, happy, active people. And when we consider the purpose for which the assembly was gathered together, it undoubtedly bespeaks its highest honour as representative of the order <\/em>and obedience <\/em>of a divinely governed nation. There is no nation that is governed fit to be so named, that is not divinely governed, if only that be taken into account which is transpiring a very small depth below the surface. And this fact postulates order<\/em>, a listening <\/em>ear, and obedience. <\/em>The government, the legislature, the nation that go on with but just a moderate workable amount of these, know a certain unsatisfactoriness, but they little know the wreck <\/em>and absolute misery of ruin where the indispensable minimum <\/em>is absent. On the other hand, the nation then most nearly touches the point of perfection when its order, attention, and obedience, as perfect as that of an army, are at the same time moral in their character and voluntary in their forthcoming.<\/p>\n

II.<\/strong> SPECIAL<\/strong> ELEMENTS<\/strong> OF<\/strong> DIGNITY<\/strong> GATHER<\/strong> ROUND<\/strong> THE<\/strong> PERSON<\/strong> WHO<\/strong> CONVENES<\/strong> THIS<\/strong> ASSEMBLY<\/strong>. David is the centre of it; the chief, not to say the only speaker in it. Yet even he is not acting in his own name and right alone. He is the visible deputy of one far higher, and who is invisible. He is an aged man, and furthermore older than his years. Great is the contrast, wonderfully effective the contrast, between what he now is, putting off the armour, and what he once was, when he “assayed to go” in the improved armour of Saul, and “put it off” also (1Sa 17:39<\/span>). The juvenility, the simplicity, the unexpectingness, the inexperience of that day are at the extreme antipodes of what he now is and feels. Then so ruddy and robust, of rude physical health, and of abounding energy of limb, but now with sunken eye and sallow cheek, only with difficulty able to rise from his royal chair, and “beside those things that are without” (2Co 11:28<\/span>), more weighted still with the responsibilities of office and the accumulations of experience, and “the care of all the” nation. The figure of that “old man eloquent,” but yet “more eloquent” in deeds through his whole life than in words even, must stand a sculpture of most defined and enduring outline against the Bible sky while the Bible lasts. But the life that was bounded by these two extremes had played a great part, and the tides had risen full and high and tumultuous, times without number, in it. Yet through all the conflicts, work, perils, and sins, and virtues of the life, a certain thread of continuity had been preserved, and indeed had preserved it. As the truest image often comes out clearest and best in death, so was it now. There had been a thing long in the heart of David. The decline of life speaks it out with extraordinary emphasis. And does he not then touch the highest point of his fame when, with the grand company in front of him, he rises with some effort, addresses those who listen to their father and their king, as “my brethren and my people,” and shares with them the deepest wish and the most real ambition to which his life owned? How different this from the close of many careers! Nay, how very few are those who have the faith, the calm determination (or even the merciful opportunity given them), to put into the hand of another the secret of a brilliant future that had been thought of by themselves, longed for by themselves, but denied to themselves! When Paul wrote to Timothy he was a yet higher illustration of this, yet it must be taken into account that Paul was not disappointed as David was.<\/p>\n

III.<\/strong> STATEMENTS<\/strong> OF<\/strong> EMINENTLY<\/strong> MORAL<\/strong> SIGNIFICANCE<\/strong> IN<\/strong> THE<\/strong> ADDRESS<\/strong>, IN<\/strong> WHICH<\/strong> DAVID<\/strong> NOW<\/strong> ADMITS<\/strong> ALL<\/strong> TO<\/strong> BE<\/strong> SHARERS<\/strong> OF<\/strong> HIS<\/strong> BOSOM<\/strong>‘S DEAREST<\/strong> SECRET<\/strong>.<\/p>\n

1<\/strong>. After a courteous appeal to all, addressing them under kindly titles to hear him, who might, from his office and age, have commanded, David credits the sovereignty of all the kingdom <\/em>to God. The throne is “the throne of the kingdom of the Lord <\/em>over Israel” (1Ch 28:5<\/span>).<\/p>\n

2<\/strong>. He credits all that he was himself<\/em>, <\/em>all which had been given him, all to which he had been raised, to the sovereignty of God. <\/em>These David traces through four stages. The Divine sovereign choice of the tribe of Judah, of the house of his father, of himself out of all the rest of his father’s family, and he carries it down to the designation of his favourite son Solomon, as successor to his throne. “Howbeit the Lord God of Israel chose me before all the house of my father to be king over Israel for ever: for he hath chosen Judah to be the ruler; and of the house of Judah, the house of my father; and among the sons of my father he liked me to make me king over all Israel: and of all my sons, (for the Lord hath given me many sons,) he hath chosen Solomon my son to sit upon the throne of the kingdom of the Lord over Israel. And he said unto me, Solomon thy son, he shall build my house and my courts: for I have chosen him to be my son, and I will be his Father” (1Ch 28:4<\/span> 6<\/span>).<\/p>\n

3<\/strong>. With the frankness of truth and the unmistakable singleness of aim of an aged man <\/em>“ready <\/em>to depart,” David speaks out what had been his own pious design<\/em>, <\/em>his cherished resolve, and the actual preparation he had made for it. “I had in my heart to build an house of rest for the ark of the covenant of the Lord, and for the footstool of our God, and had made ready for the building” (1Ch 28:2<\/span>). It is to be noted that no matter of personal advantage, or of family advantage, or even of a noble ambition, but yet a mere ambition, is here concerned. It is the calm, correct, intelligent prompting of religion. No doubt the desire of David’s heart carried to completion must redound to the honour and fame of himself and his family to all generations, and must be calculated to secure great practical benefit to a whole nation. Nevertheless it were a gratuitous maligning of a good heart to mistake these, or any of them, as the motives <\/em>of David. He is learning and is illustrating the great though alphabetic principles <\/em>that rule the man who distinctly believes in the invisible, and worships the invisible One. It is his right and due, it is justice, that a settled house, a permanent place of abiding, a worthy temple, be raised to him, and that nothing take real precedence of it.<\/p>\n

4. <\/strong>With a different frankness, a frankness of perhaps even rarer sort, he withholds nothing of all that had passed between God and himself. He gives the reasons<\/em>, <\/em>correct and exact, on account of which his heart’s desire is denied to him. It cannot be denied that there was something about them which a man less brave and strong might have inclined to suppress. There are things in life which, far from criminal, and far more misfortune than fault, nevertheless ask for a veil of kindly forgetfulness, and beg not to be thrust into prominence. But David tells all without disguise. It comes to this, that in the strongest of his days he had been very busy in work not of the most savoury, not of the most spiritual, not even of the most humane, and the stain of it cleaved to himthat stain the stain of blood. A very busy life in some directions often makes good works impossible at the time. But this is not necessarily the worst of it. The more significant and sad thing is that it does one or both of two other things. It either finally takes away all taste and disposition to do the work of higher goodness; or if, as with David now, it does not do this, yet it clothes the man against his will with a character of unsuitableness to it. In this neither is man censorious nor God unjust. But nature is vindicating its reality and strength, and another illustration is added of the truth, that “whatsoever a man soweth, that shall he also reap.” This, then, is David’s frank confession: “God said unto me, Thou shalt not build an house for my Name, because thou hast been a man of war, and hast shed blood” (1Ch 28:3<\/span>).<\/p>\n

5<\/strong>. With grateful memory David records the promise that God had made in substitution for granting the exact desire of his heart. This promise of what should be done in and by Solomon was “the <\/em>word on which God had caused David to hope.” And reflection upon it was very food to him, commemoration of it was a welcomed and sacred duty. The promise had been given in close connection with a detailed reminder of how God had selected David, and called him, and made such a changed career for him, upon all that had naturally loomed before him (2Sa 7:8-16<\/span>). The whole scene and purport of that report that Nathan made to David in his interview with him, had stamped one clear, effective impression on his mind. And it is evident that his own address to the people and to Solomon now answers feature for feature to it. But in the centre of it was this promise about Solomon; all the rest clustered round it, and the grateful promise holds the central place now in David’s memory and heart.<\/p>\n

6<\/strong>. The dosing charge of Davida double charge<\/em>, <\/em>one to the people, one to their future king, one to the Church, the other to the minister, “the leader and shepherd of Israel.”<\/p>\n

(1).<\/strong> The charge to the laity. <\/em>The very essence of impressiveness lies sometimes in the directness of personal appeal. There may be personal appeal without individual appeal.<\/p>\n

Each in a large number shall sometimes sufficiently feel that the address is to himself. In the brief language of David much is contained. Its sententiousness is telling and emphatic. The great throng of human witnesses is instanced. The supreme omniscient Witnesser is pointed to, is well held up to view. “In the sight of all Israel the congregation of the Lord, and in the audience of our God;” these are the imposing sanctions which precede the solemn burden itself of command or earnest exhorting. Then follows such exhortationit is entreaty itself: “Keep and seek<\/em> for all<\/em> the commandments of the Lord your God.” The rule for nation, leaders, ay, and for individual, if they are to be safe and sure, is thus constituted. Obedience<\/em>, inquiring <\/em>obedience, and impartial, uniform obedience, are the triple essentials of that wise and holy law. And the scriptural reward of obedience is set forth, and in that finer form to which Scripture gives, in one way or another, so unique a prominence, viz. the reward not to self and present time alone, but to the future and to generations yet unborn. This tendency to suggest the future, to point to it, and to urge the taking it into account, is one of the noteworthiest marks of the diviner methods of monition and impression. Where the subject-matter may make it impossible in one way, it will, if possible, insist on appearing in another way. “That ye may possess this good land, and leave it for an inheritance for your children after you for ever.<\/em>“<\/p>\n

(2) <\/strong>The charge to his own loved son. Now all the father’s heart and soul are moved. Every short clause, in its full, majestic Hebrew vocabulary, thrilled with the deep conviction and earnest persuasion that the abounding experience of an aged and holy father would bring to bear upon his son. What influences they are that offer themselves to produce an ever-remaining impression on the young man! At a moment when all the eyes of a vast and august assembly are bended on the young Hebrew prince, a solemn individual appeal is made to him. Again the beaming of the height of paternal love and pride is shining on him. Again the familiarly known earthly father’s name is raised into union with the Name of the one Being above all: “Know thou the God of thy father, and serve him with a perfect heart and with a willing mind.”,, Then are brought rote’ prominence the grand characteristics of that Being, as One who searches all hearts, and perfectly understands all the imaginations of them.” His gracious approachableness, if sought, and his deep offence and sure punishment, if neglected, are declared, till the close of all is reached. This consists<\/p>\n

(a) <\/strong>of the distinct admonition to watch<\/em>; <\/em>of the<\/p>\n

(b) <\/strong>suggestion of strong comfort and support that lie in the thought of the Lord’s choice <\/em>and decree; and<\/p>\n

(c) <\/strong>of the challenge, in the name of all which had gone before, to “be<\/em> strong and do it.<\/em>“<\/p>\n

1Ch 28:12<\/span><\/strong>, <\/strong>1Ch 28:19<\/span><\/strong>.<\/strong>–<\/em><\/strong>Divine inspiration the guide of human work.<\/strong><\/p>\n

These verses amount to a very real and very interesting assertion of Divine inspiration. The “things that float before the mind,” to use Bertheau’s words, without his meaning in them, may none the less be the fruit of inspiration. But beside and in addition to the mind’s ordinary command of its own gifts, in addition to the exercise of reason, to the aids of the accumulations of experience, and of even some touch of foresight, which belong by nature to all, and which attach to some in a very high degree by training and by purity of mind, the Divine Spirit gives as he lists special impulses and sure guidance, an unusual discernment and unerring correctness of deliverance, and truth absolute betimes. The leading instance and type of such inspiration is to be found, no doubt, in those impulses and that Divine superintending and Divine informing of certain men’s minds in the essential matter <\/em>of spiritual truth, which by many an instalment and through a very long stretch of ages secured for us at last the grand total we now call our Bible. This may be called the inspiration of word or of truth<\/em>; <\/em>while that exercise of inspiration which the present passage leads us to notice might rather be designated the inspiration of work. There is, of course, nothing manifest to distinguish these in their nature<\/em>, <\/em>for the same gracious Spirit, the same mighty and heavenly Force, is in either case at work. But there are important and grateful thoughts suggested to us in the fact that the quickening, informing, revealing Spirit comes to our aid not only in the deepest and highest things that can touch soul, but in the literal works of our hands. Let us notice <\/p>\n

I.<\/strong> THE<\/strong> SPIRIT<\/strong> DOES<\/strong> NOT<\/strong> DISDAIN<\/strong> TO<\/strong> CO<\/strong>–OPERATE<\/strong> WITH<\/strong> MEN<\/strong>, IN<\/strong> SUGGESTING<\/strong>, SHAPING<\/strong>, AND<\/strong> COMPLETING<\/strong> THAT<\/strong> WHICH<\/strong> IS<\/strong> TO<\/strong> BE<\/strong> MADE<\/strong> BY<\/strong> THEIR<\/strong> HANDS<\/strong>, AND<\/strong> TO<\/strong> AFFECT<\/strong> THEM<\/strong> THOUGH<\/strong> THE<\/strong> MINISTRY<\/strong> OF<\/strong> THE<\/strong> SENSES<\/strong>. Though the inevitable and just inference in our own minds herein is of the condescension of the Spirit, yet we need not pass over the consideration, that this is in keeping with an analogy that we might expect would be observed. As St. Paul teaches us forcibly, in the first chapter of his Epistle to the Romans, that they are to be adjudged worthy of the severest condemnation who refuse to learn the invisible things of God himself from his <\/em>works visible in creation, so the Spirit would nourish in our outer <\/em>works right methods of approaching the Being who must all the while be “worshipped in spirit and in truth.”<\/p>\n

II.<\/strong> THE<\/strong> SPIRIT<\/strong> PUTS<\/strong> HONOUR<\/strong> ON<\/strong> THE<\/strong> EXPRESSION<\/strong> ON<\/strong> THE<\/strong> PART<\/strong> OF<\/strong> MAN<\/strong> OF<\/strong> HIS<\/strong> WORSHIP<\/strong> AND<\/strong> SERVICE<\/strong> OF<\/strong> GOD<\/strong>, EVEN<\/strong> IN<\/strong> THE<\/strong> OUTER<\/strong> REQUISITES<\/strong> OF<\/strong> THEM<\/strong>. That which has cost nothing of money, of skill, of thought, of care, is not what is to be offered to God. It would not be offered to those we loved or respected among our fellow-creatures, and yet less should it be offered to him.<\/p>\n

III.<\/strong> THE<\/strong> SPIRIT<\/strong> HONOURS<\/strong> IN<\/strong> PARTICULAR<\/strong> THE<\/strong> EXACTITUDE<\/strong> AND<\/strong> PERFECTION<\/strong> IN<\/strong> ITS<\/strong> KIND<\/strong> OF<\/strong> WHAT<\/strong> IS<\/strong> GIVEN<\/strong> TO<\/strong> GOD<\/strong>. The sacrifice <\/em>must he the young and the pure and the blemishless. And a similar principle must be observed throughout our service of God. But how often, how grossly, how notoriously, how self-deceivingly, is this plain principle disregarded by multitudes of professing Christians! To God is given last; to God the least; to God that which is too poor to keep or to give elsewhere.<\/p>\n

IV.<\/strong> THE<\/strong> SPIRIT<\/strong> RECOGNIZES<\/strong> AND<\/strong> SUGGESTS<\/strong> OUR<\/strong> NEED<\/strong> OF<\/strong> PATTERNS<\/strong>. The Lord’s Prayer was one kind of pattern; the sermon on the mount was another kind of pattern; the sacred cross was another illustrious pattern; the directions given to the twelve disciples and again to the seventy, on their first missionary journeys, were a pattern; the Israelites were a pattern; John, Peter, and Paul were each respectively a pattern. And for the first solid temple that informed and intelligent worship of God ever reared, the Spirit gave the pattern, and pattern after pattern for details.<\/p>\n

V.<\/strong> STILL<\/strong> THE<\/strong> SPIRIT<\/strong> GIVES<\/strong> BUT<\/strong> THE<\/strong> PATTERN<\/strong>, He does not supersede our active exertions, our best exertions, nor permits us to reckon on even his <\/em>proxy. But he does wait <\/em>to lead, offer to show and to teach<\/em>, <\/em>and above all in this particular waythe way of imparting principles <\/em>of right action, of holy action, of beautiful action.<\/p>\n

VI.<\/strong> THE<\/strong> SPIRIT<\/strong> GAVE<\/strong> THE<\/strong> TEMPLE<\/strong> MODEL<\/strong>, WHICH<\/strong> IN<\/strong> VERY<\/strong> DEED<\/strong> SPOKE<\/strong> PRINCIPLE<\/strong> IN<\/strong> EVERYTHING<\/strong> THAT<\/strong> MIGHT<\/strong> SOUND<\/strong> MOST<\/strong> LIKE<\/strong> DETAIL<\/strong>, BECAUSE<\/strong> THAT<\/strong> TEMPLE<\/strong> WAS<\/strong> ITSELF<\/strong> THE<\/strong> TYPE<\/strong> OF<\/strong> GOD<\/strong>‘S CHURCH<\/strong> ON<\/strong> EARTH<\/strong>. No exclusive <\/em>sanctity belonged to it. It and its lineal successors were to lie level with the ground. But its seed was to be as the stars of heaven, or as the sand upon the shore. “Neither in this mountain, nor yet at Jerusalem,” meant no doom, no curse, no disparagement of the temple. Those words of Jesus spoke the charter of God’s Church, as a growing, an ever-growing, and a prevailing reality in the world. Literally innumerable have been already the copies after that type. And they have yet to be manifold more. The building itself was emphatically not <\/em>an ordinary building, nor a mere building. The thought of it in David’s heart was not <\/em>indigenous to that heart, nor was the execution of it to be liable to be dangerously ascribed either to his architecture, or his sons, or to that of the combined professional talent of the nation, or of all nations. No, it is unique. It has virtue in it. It, in the person of its successor, justifies Jesus’ admiration, and a share of his tears. It breathes and moves ubiquitously, and has life in it. And it was because it was necessary that it should have these endowments, that though David thought and gave and prepared, and a nation now banded as one man consented and gave and wrought enthusiastically, yet the Architect was God the Spirit.<\/p>\n

1Ch 28:20<\/span><\/strong>, <\/strong>1Ch 28:21<\/span><\/strong>.-The courage of age, and its grand adorn rages as grounded in experience.<\/strong><\/p>\n

Once more, then, the voice of the aged king and the aged father is heard. Its subject the same<\/em>, <\/em>its tones <\/em>still more and more earnest, persuasive, imploring. Age calms, mellows, subdues, in almost <\/em>all directions, but not literally in all.<\/p>\n

I.<\/strong> WE<\/strong> ARE<\/strong> ARRESTED<\/strong> BY<\/strong> OVERHEARING<\/strong> THE<\/strong> URGENT<\/strong> TONES<\/strong> OF<\/strong> OLD<\/strong> AGE<\/strong>. The voice is not weak, does not tremble, lisps not, nor hesitates. It is firm, full of vigour, and rings again more musical than even of old. There must be some significant reason for this.<\/p>\n

II.<\/strong> WE<\/strong> ARE<\/strong> ARRESTED<\/strong> BY<\/strong> SEEMING<\/strong> TO<\/strong> HEAR<\/strong> AGE<\/strong> URGE<\/strong> IMPETUOUSNESS<\/strong> AND<\/strong> DARING<\/strong> ON<\/strong> YOUTH<\/strong>. Surely the five times repeated exhortation,” Be strong,”” of good courage,” “do it,” “fear not<\/em>,” <\/em>“nor <\/em>be dismayed,” must betoken some very risky, presumptuous, and even daring enterprise. And yet it is the old man who is pressing on the young mall, appealing to him as though he would rouse him to an all but forlorn hope, instead of to a wise, prudent, and good work.<\/p>\n

III.<\/strong> WE<\/strong> ARE<\/strong> ARRESTED<\/strong> BY<\/strong> HEARING<\/strong> IN<\/strong> THE<\/strong> MIDST<\/strong> OF<\/strong> THESE<\/strong> URGENT<\/strong> AND<\/strong> IMPASSIONED<\/strong> TONES<\/strong> PROMISES<\/strong> OF<\/strong> THE<\/strong> HIGHEST<\/strong> INDUCEMENT<\/strong>, AND<\/strong> THAT<\/strong> BORROW<\/strong> THE<\/strong> NAME<\/strong> OF<\/strong> HEAVEN<\/strong> AND<\/strong> GOD<\/strong>. A father’s experience, encouragement, and entreaty may well weigh much with a son; a father’s savings, preparations, and enlistment through all the force of his influence, of much sure help from “princes and people,” may well add inducement and confidence. But these are indefinitely exalted now by the challenge to believe that Heaven itself would work for and with Solomon. “The Lord God will be with thee; he will not fail thee, nor forsake thee, until thou hast finished.”<\/p>\n

IV.<\/strong> ONE<\/strong> LITTLE<\/strong> FAMILIAR<\/strong> WORD<\/strong>, AMID<\/strong> ALL<\/strong> THE<\/strong> REST<\/strong>, ARRESTS<\/strong> OUR<\/strong> EAR<\/strong> AND<\/strong> WARMS<\/strong> THE<\/strong> WHOLE<\/strong> APPEAL<\/strong> WITH<\/strong> THE<\/strong> TONE<\/strong> OF<\/strong> PERSONAL<\/strong> INTEREST<\/strong>. That little word is the one which counts so often for so muchthe word “my.” At the very crisis of invoking, in the great and terrible and reverend Name of “the Lord God,” the very highest possible sanction, David does not forbear to link his own name with it: “The Lord God, my God, will be with thee?’ This is the same David who in many a psalm could sing in the very lowliest strain and confession of the demerit of man and his poverty and his sinful nature and sinful practice. Yet the two things are not inconsistent, and David does not do wrong. The God of all, of nil worlds, the universal <\/em>God, loves to be sought, to be clung to, to be appropriated <\/em>by the individual. The poorer, the lowlier, the more solitary, so that his child’s trust corresponds <\/em>in thoroughness and tenacity with his condition of want, so much the more welcome is that child, and not a word shall be said to him that he presumes. <\/em>Note, then, that in the happy expression of David to his son,” My God,” we have:<\/p>\n

1<\/strong>. The creature<\/em>‘s rightful and blessed appropriation of the Creator<\/em>; <\/em>the only all-sufficient, the inexhaustible and ever-communicating, the one strong support of everything within the compass of his dominions.<\/p>\n

2<\/strong>. The consecrated diminutive of affection. <\/em>The thing or the person I believe I chiefly <\/em>love, that thing or that person I restlessly, ceaselessly long to call mine<\/em>, my own. <\/em>Nor is there a simpler, grander, juster use of this little word, the consecrate word of affection the world all over, than when a creature, sinner, penitent, poor, and dependent, breathes out from all that is within him “My God.”<\/p>\n

3<\/strong>. The grateful outcome of tried experience<\/em>. Age gives the opportunity of valuable experience in many a direction, but in none so much as in those relations which subsist direct between man and his God. There is nowhere such room for experience to have its way, to grow and to attain results of surpassing value. After the experience <\/em>that David had accumulated of God, and of what a God, God had been to him, he rightly desires to make a point of this to his Son. It was not simply the sentiment <\/em>of the father’s God, one to be held to by the son; it was no mere dictate of family pride, or of hereditary attachment to some lares et penates. <\/em>No; the hard but telling facts of experience enable David to pledge and guarantee “his<\/em>“ <\/em>God, as the good God and the wonderful God, and the safe God for his son. So Paul said to the Philippians, “My God shall supply all your need<\/em>,” <\/em>in that he, above any living Christian of that time, had suffered peril, need, persecution (2Co 11:23-31<\/span>), and had found <\/em>God, the “very present Help and Refuge in time of trouble,” whom the psalmist a thousand years before had tested. All distances of time, differences of dispensation, contrasts of character and of career, sometimes seem to meet in one place, one confession, and one adoration. Each utters, “My God,” and all are found to have contributed the proof of a God unchangeable”the same yesterday, to-day, and for ever.” Meantime the experience and testimony of each helps to influence and instruct and strengthen the faith and love of some nearest by nature or by friendship. And to many a son Solomon has come, with equal truth and effect, the aged father’s confession of what, through a long, a hard, a tried life, he has found his God to be. “The Lord God, my God, will be with thee.” Happy the fathers who have such experience, and happy the children who hear their counsel in time. And happy for the long-favoured people of Israel, “blest beyond compare” already, if their new young king hear, and for ever heed, the advice of his aged and richly experienced father, and adopt his <\/em>God for his own “even unto death.”<\/p>\n

HOMILIES BY J.R. THOMSON<\/strong><\/p>\n

1Ch 28:9<\/span><\/strong>.<\/strong>–<\/em><\/strong>Early piety.<\/strong><\/p>\n

A father’s solicitude for his son is too often confined to his temporal prosperity. It was not so with David. The aged monarch was indeed anxious for Solomon’s stability on the throne, for his fitness to discharge all regal duties, for the magnificence of his public works, and for the splendour of his reign. But he was well enough acquainted with human nature to know that character is the key to life. His supreme desire was that his son should be right at heart, that his principles should be sound, that he should honour, trust, and serve his God. Hence the beautiful language of the text.<\/p>\n

I.<\/strong> THE<\/strong> NATURE<\/strong> OF<\/strong> EARLY<\/strong> PIETY<\/strong>. It does not consist merely in outward associations or in outward observances.<\/p>\n

1<\/strong>. The basis of such piety is knowledge. “Know thou the God of thy. father.” Hence the importance of early instruction in religious truth.<\/p>\n

2<\/strong>. The substance of such piety is a cheerful service of God. The practical energies of youth need to be employed in doing the Lord’s will. Willingness and cheerfulness should characterize all work done for God. It is well that the young should be trained to find their delight in the practical service of their God and Saviour.<\/p>\n

II.<\/strong> THE<\/strong> MOTIVES<\/strong> TO<\/strong> EARLY<\/strong> PIETY<\/strong>.<\/p>\n

1<\/strong>. The obligation of duty. It is right to “remember thy Creator in the days of thy youth.”<\/p>\n

2<\/strong>. The assurance of the Lord’s perfect knowledge: “For the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts.”<\/p>\n

3<\/strong>. The encouragement of promise: “If thou seek him, he will be found of thee.” There are many similar assurances in Scripture fitted to encourage the young to seek the God of salvation.<\/p>\n

4<\/strong>. The fearful alternative: “If thou forsake him, he will cast thee off for ever.”T.<\/p>\n

1Ch 28:12<\/span><\/strong>.<\/strong>–<\/em><\/strong>The pattern of the Spirit.<\/strong><\/p>\n

We sometimes make a great mistake in neglecting to remark the presence and operation of God in the ordinary and secular affairs of life. The Hebrews were in this respect in advance of us; they justly attributed all wise and good works to that Spirit from whom all wisdom and goodness proceed. Thus the workers in the construction of the tabernacle are expressly said to have received from the Spirit of God the knowledge and skill they needed to fulfil their undertaking, and in the passage before us David is represented as having received by inspiration from Heaven the plans upon which his son was to erect the temple of Jehovah.<\/p>\n

I.<\/strong> THE<\/strong> PLAN<\/strong> OF<\/strong> EVERY<\/strong> GREAT<\/strong> AND<\/strong> GOOD<\/strong> WORK<\/strong> IS<\/strong> FROM<\/strong> GOD<\/strong>. That is, so far as it is good and great. There is human ignorance and human folly discernible in many noble enterprises; but the impulse of piety or benevolence to which they owe their being is from above. This is so either, as probably in the case before us, from a direct inspiration, or, as is usually the case, in a more ordinary manner. The inspiration of the Almighty giveth man understanding; and every high and holy purpose, every inspiriting truth and influence, should be traced up to the Giver of every good gift and every perfect gift.<\/p>\n

II.<\/strong> SUCH<\/strong> PLANS<\/strong> SHOULD<\/strong> THEN<\/strong> BE<\/strong> FORMED<\/strong> WITH<\/strong> REVERENCE<\/strong> AND<\/strong> WITH<\/strong> PRAYER<\/strong>. If we would have the Spirit’s guidance, we must ourselves be “filled with the Spirit;” we must seek his teaching in humility and docility of heart.<\/p>\n

III.<\/strong> SUCH<\/strong> PLANS<\/strong> SHOULD<\/strong> BE<\/strong> CARRIED<\/strong> OUT<\/strong> WITH<\/strong> EARNESTNESS<\/strong>, AND<\/strong> WITH<\/strong> A LOWLY<\/strong> DEPENDENCE<\/strong> UPON<\/strong> THE<\/strong> GRACE<\/strong> AND<\/strong> AID<\/strong> OF<\/strong> GOD<\/strong>. In these respects the kings of Israel, who were concerned in the erection of the temple, stand before us as a bright example. It is only as all our works are “begun, continued, and ended” in God, that we can justly hope for blessing and prosperity.T.<\/p>\n

1Ch 28:20<\/span><\/strong>. – Be strong.<\/strong><\/p>\n

Worship and work together make up the expression, the manifestation, of religion. Where the heart has true, living faith in Christ, both these will be. Worship is the soul, and work the body, of the religious life. And the Lord Jesus is the Mediator of worship, and the Inspiration of work. David’s closing admonitions to his son and successor naturally had respect to the high station he was about to occupy, and the great service he was about to render. Thus he set before Solomon a grand conception of the purpose of his future life, and glorious encouragement and assurances to induce him to go forward with courage and with zeal. In these words we have <\/p>\n

I.<\/strong> A VIEW<\/strong> OF<\/strong> LIFE<\/strong> AS<\/strong> PRACTICAL<\/strong> AND<\/strong> STRENUOUS<\/strong> SERVICE<\/strong>. There is work for all true and loyal hearts, for all willing, active hands. We are all, as Christians, builders in the house, the temple, of the most high God. The edifice of our life and happiness, our influence and usefulness, is not to rise by chance or magic; it is to be reared by our own labour and diligence, our own perseverance and prayers. What dignity, beauty, and interest are lent to our life by the conviction that we are building in the Lord’s house I Whether our life be public or private, whether our sphere of influence be home, or profession, or business; whether our relations to others be official or social,we may all be builders under God.<\/p>\n

III.<\/strong> ADMONITION<\/strong> AND<\/strong> ENCOURAGEMENT<\/strong> TO<\/strong> FULFIL<\/strong> LIFE<\/strong>‘S WORK<\/strong>. As David spoke to his son in terms of fatherly sympathy and good cheer, so let the elder encourage the younger in the service of their God and Saviour.<\/p>\n

1<\/strong>. Observe the disposition <\/em>which is to be avoided. <\/em>“Fear not, nor be dismayed.” Some minds are naturally timorous. A nervous temperament, a diffident habit of mind, depressing circumstances, may account for this. Some are ever in dread of adversaries; others are more apprehensive of their own weakness and insufficiency. Accordingly, Scripture contains many dissuasives from timidity and faint-heartedness. “Fear not, for I am with thee; be not dismayed, for I am thy God?”<\/p>\n

2<\/strong>. Observe the disposition to be fostered. <\/em>“Be strong and of good courage.” To many of his servants, placed in critical positions, has the supreme Lord addressed such admonitions. “Be strong and of a good courage,” Jehovah had said to Joshua and to Israel, in the prospect of their entering upon Canaan as their inheritance. A courageous heart can do wonders; it can ever bear up a feeble body, contend with adverse circumstances, defy malignant opposition. We are not taught to place confidence in ourselves, but we are taught not to shrink from duty because of our felt inadequacy. Strength comes with a brave heart, a fixed resolution, a calm confidence in Divine grace and aid.<\/p>\n

3<\/strong>. Observe the admonition to action. <\/em>“Do it.” David had prepared for the building of the temple; it was for his son to carry out the plans which had been made. It is for us all, as followers of Christ, not to dream or to purpose, but to act. We are gifted with active powers, and are called to an active life. “Whatsoever thy hand findeth to do, do it with thy might.”<\/p>\n

III.<\/strong> PROMISE<\/strong> TO<\/strong> ANIMATE<\/strong> THE<\/strong> TRUE<\/strong>–HEARTED<\/strong> WORKER<\/strong>. Mere admonition and advice from fellow-men is insufficient. The question of practical moment for us, in our endeavours to serve, is thisIs there help from above? We have the answer in the text.<\/p>\n

1<\/strong>. Divine presence and aid are assured. “The Lord God will be with thee.<\/em>“ <\/em>How far better than the presence and counsel even of a faithful earthly friend, a judicious earthly father I “Vain is the help of man.” But “if God be for us, who can be against us?’<\/p>\n

2<\/strong>. The same God who has been the dwelling-place of his people in all generations, is our God. It is very significant that David says, “Even my <\/em>God.” The memory of former interpositions, of the great works which God did in the days of our fathers, should hearten and cheer and comfort us. He is neither an unknown nor an untried God.<\/p>\n

3<\/strong>. He will not fail or forsake his people until their work is finished. Other helpers may fail us, may be summoned from earth, or may prove unfaithful. We may fear lest God himself should depart from us. But he is faithful to all his promises. “The mountains may depart,” etc. Solomon enjoyed the countenance, protection, and guidance of Cod until the temple was completed. God only knows what our life-work is to be; but we may all be assured that, if he has entrusted to us any service, he will not withdraw from us, he will not abandon our undertaking, until his purpose is fulfilled, until our work is done.<\/p>\n

PRACTICAL LESSONS.
1<\/strong>. Let every hearer of the gospel obey the call, and enter without delay upon the Lord’s work.<\/p>\n

2<\/strong>. Let God’s servants who are dismayed by difficulties and a sense of insufficiency betake themselves to the Word of God and to prayer.T.<\/p>\n

HOMILIES BY W. CLARKSON<\/strong><\/p>\n

1Ch 28:1-8<\/span><\/strong>.<\/strong>–<\/em><\/strong>Lessons from the end.<\/strong><\/p>\n

As the slain warrior in battle, finding his strength fast ebbing away, gathers up his remaining powers and deals one last mighty blow against some prominent enemy, so David, the soldier of the Lord, perceiving that his end was near, summoned all the force that was left to him to strike one more good stroke in the cause of the God he had served and of the people whom he loved. From this scene at the end we learn many lessons.<\/p>\n

I.<\/strong> THAT<\/strong> A NOBLE<\/strong> LIFE<\/strong> IS<\/strong> CROWNED<\/strong> BY<\/strong> ONE<\/strong> SUPREME<\/strong> EFFORT<\/strong> AT<\/strong> THE<\/strong> LAST<\/strong>. Thus did Moses crown his illustrious career (Deuteronomy 31-33.). Thus did Joshua worthily close his honourable course (Jos 23:1-16<\/span>; Jos 24:1-33<\/span>.). So, indeed, we may speak of our Lord himself; for by his passion and his death he wrought for the human race a far greater work than even he <\/em>had accomplished by all the words and works of his life-ministry. It may well be our ambition to act in this spirit, if we do not adopt this particular method. “So much the more as ye see the day approaching” (Heb 10:25<\/span>).<\/p>\n

II.<\/strong> THAT<\/strong> A TRUE<\/strong> AND<\/strong> RIGHTEOUS<\/strong> MAN<\/strong> WILL<\/strong> EARNESTLY<\/strong> CONCERN<\/strong> HIMSELF<\/strong> AS<\/strong> TO<\/strong> THAT<\/strong> WHICH<\/strong> COMES<\/strong> AFTER<\/strong> HIM<\/strong>. David was most solicitous to leave nothing undone that he could do to secure the happiness and well-being of Israel after his death; therefore he convened this great assembly and gave this solemn charge. In the same spirit he adjured them to do the one right thing, in order that, in their turn, they might “leave the good land for an inheritance for their children,” etc. (verse 8). The spirit of indifference respecting the days that will succeed our own is one which the disciples of Jesus Christ should be ashamed to cherish. It is profoundly unchristian; it is as far as it can be from the spirit of him who died that, after and through his death, there might be righteousness, joy, life, upon the earth.<\/p>\n

III.<\/strong> THAT<\/strong> AUTHORITY<\/strong> AND<\/strong> AFFECTION<\/strong> GO<\/strong> WELL<\/strong> TOGETHER<\/strong>. “Hear me, my brethren and my people” (verse 2). The king addresses his people as his brethren; it is in the fulness of his heart that he thus speaks. His soul is filled with an earnest and loving regard for them, and for the nation they represent; hence the affectionate term which he employs. It is well for all who are in authority to assure those whom they direct that they “have them in their heart” as well as in their hand; that they love them as “brethren” while they rule over them as their “people.”<\/p>\n

IV.<\/strong> THAT<\/strong> IT<\/strong> IS<\/strong> A GREAT<\/strong> THING<\/strong> TO<\/strong> BE<\/strong> WILLING<\/strong> TO<\/strong> SERVE<\/strong> THE<\/strong> LORD<\/strong>, “I had it in my heart to build an house of rest,” etc. (verse 2). “And the Lord said unto David thou didst well that it was in thine heart” (1Ki 8:18<\/span>). When a man purposes, with pure and complete integrity of soul, to do anything for the cause of Christto give largely, or to go far afield, or to work devotedly at home, or to spare some loved one, and when the providence of God interposes to prevent, is it not written in the record which is on high, “Thou didst well that it was in thine heart”?<\/p>\n

V.<\/strong> THAT<\/strong> IT<\/strong> IS<\/strong> A GREAT<\/strong> THING<\/strong> TO<\/strong> DO<\/strong> WHAT<\/strong> WE<\/strong> CAN<\/strong> WHEN<\/strong> OUR<\/strong> STRONGEST<\/strong> WISHES<\/strong> ARE<\/strong> DENIED<\/strong>. Perhaps it spoke most for the genuine piety of David that, when God said to him, “Thou shalt not build an house for my Name,” etc. (verse 3), he did not cease to “make <\/em>ready for the building” (verse 2), but continued to the end to store up all manner of precious things, that his son might have his labour lightened and might do his work with more completeness. So far from sulkily retiring because he could not have the very thing which he desired, David did the thing that he was permitted to dothe laborious but comparatively unhonoured work of preparationcheer-fully leaving the glory of building to one that should succeed him. How many are there who live in this later and brighter dispensation who might learn a lesson of cheerful continuance in well-doing from this Hebrew king!<\/p>\n

VI.<\/strong> THAT<\/strong> MUCH<\/strong> IN<\/strong> HUMAN<\/strong> LIFE<\/strong> IS<\/strong> DECIDED<\/strong> BY<\/strong> THE<\/strong> ELECTING<\/strong> GRACE<\/strong> OF<\/strong> GOD<\/strong>. (Verses 4-7.) He who chose the tribe, the family, the individual man, for the sovereignty of Israel, now chooses individual souls to be kings among men. By the mental and spiritual endowments he is pleased to bestow, by the teaching and training he is pleased to grant, by the privileges and openings he is pleased to afford, he marks out one rather than another for office, influence, power. He still “chooses our inheritance for us” (Psa 47:4<\/span>). Let the fact that he does so condemn pride, ingratitude, and envy.<\/p>\n

VII.<\/strong> THAT<\/strong> MUCH<\/strong> IN<\/strong> HUMAN<\/strong> LIFE<\/strong> IS<\/strong> LEFT<\/strong> TO<\/strong> OUR<\/strong> DECISION<\/strong>. “If he be constant<\/em>,’ <\/em>etc. (Verse 7.) “Now therefore keep and seek for all the commandments that ye may <\/em>possess,” etc. (verse 8). God proposes and arranges, but not without regard to our response to his invitation, our obedience to his commandments. Nothing in his ordering interferes with the conditions he has imposed. We reap that which we sow.C.<\/p>\n

1Ch 28:9<\/span><\/strong>, <\/strong>1Ch 28:10<\/span><\/strong>.-A parental charge: a sermon to the young.<\/strong><\/p>\n

The scene is one of profound interest, for it is one of deep and strong emotion. A father who feels that his end is near is delivering an earnest charge to his son, who has, as he hopes, a brilliant course before him. There is everything to add solemnity and pathos to the scene. The aged king excited to one last painful effort, the assembled princes of Israel, the “young and tender” Solomon (1Ch 22:5<\/span>) kneeling before his father, the outpouring of royal and parental tenderness and solicitude,everything combines to make the occasion one of greatest interest. And what can be more impressive than the last injunction given by a departing father to the son who is his destined heir: who will, if any one does, carry on his work when he himself is removed? David’s supreme desire is that Solomon shall be a faithful servant of God, and do the special work which awaits his care. We are invited to consider <\/p>\n

I.<\/strong> IN<\/strong> WHAT<\/strong> TRUE<\/strong> PIETY<\/strong> CONSISTS<\/strong>. It embraces two things.<\/p>\n

1<\/strong>. A practical knowledge of God. “Thou, <\/em>Solomon my son, know thou the God,” etc. And this knowledge of God includes<\/p>\n

(1)<\/strong> an intelligent understanding of his nature and his attitude toward the children of men. We must have some mental apprehension of him; we must understand that he is a holy, pure, ever-present, all-observant Spirit; claiming our reverence, love, obedience, and submission; condemning our ingratitude, our departure from himself, our sin; ready to receive, forgive, restore all who return to him in penitence and faith.<\/p>\n

(2) <\/strong>A direct, practical acquaintance with him. Such acquaintance as is gained by coming to him in personal approach; by contact of our spirit with his Spirit; by the prayer, the pleading, the surrender, which is not formal but spiritualnot “after the flesh,” but from the soul; for “the Lord searcheth all hearts,” etc.<\/p>\n

2<\/strong>. Continuous spiritual service. “Serve him with a perfect heart and a willing mind.” Having found his favour and entered into his kingdom, we must live continuously in his service. We must render this “with a gladsome mind,” not constrainedly and as of necessity, not hypocritically, not servilely, but cheerfully and heartilythe obedience of love, of those who are satisfied if he is pleased. This our service is (1) to be lifelong; (2) to cover all the particulars of our life, extending to all our human relationships and all our various spheres of activity.<\/p>\n

II.<\/strong> WHAT<\/strong> POWERFUL<\/strong> INDUCEMENTS<\/strong> WE<\/strong> HAVE<\/strong> TO<\/strong> DEVOTE<\/strong> OURSELVES<\/strong> AT<\/strong> ONCE<\/strong> TO<\/strong> GOD<\/strong>. These are four in number.<\/p>\n

1<\/strong>. Strong filial considerations urge us to do so. David pleaded with Solomon to” know the God of his father.” The young prince must have felt that if he gave his life to the service of God, he would be<\/p>\n

(1)<\/strong> delighting the heart of his beloved father, and<\/p>\n

(2) <\/strong>treading closely in his honoured parent’s footsteps; in both ways acting worthily and “as became his father’s son.” The same or similar considerations should be potent and prevalent with ourselves.<\/p>\n

2<\/strong>. By so doing we may hope to accomplish great things. Solomon had the prospect of “building a house for the sanctuary.” We may not anticipate such an achievement, but we may hope to do good and even great things for our God and our race, if we devote our whole powers from the beginning to the service of Christ. We may<\/p>\n

(1) <\/strong>influence, during a long course, many hundreds or even thousands of souls for good;<\/p>\n

(2)<\/strong> help many a good and beneficent work;<\/p>\n

(3) <\/strong>render invaluable aid to some one useful cause or Church.<\/p>\n

3. <\/strong>Honest and persevering effort to find his favour is certain to be rewarded with success. “If <\/em>thou seek him, he will be found of thee” (see Mat 7:7-11<\/span>).<\/p>\n

4<\/strong>. Neglected opportunity has a disastrous end. “If thou forsake him, he will cast thee off for ever.” Those who in youth are conscious of the heavenly call, but who give not heed to the voice Divine and to parental earnestness, but yield to the lower and ignobler impulses, enter on a course of folly and sin, which too often runs on to an evil end, to a life without nobility and without achievement, to a death without hope, to a future without the joy of home.C.<\/p>\n

1Ch 28:11-21<\/span><\/strong>.-The way to succeed in a great work.<\/strong><\/p>\n

David’s heart was set on his son’s successful discharge of the high mission to which God had called him. That nothing should be left undone, so far as he himself was concerned, he gave this inspiriting charge. It will suggest to us the constant condition of successful work in the kingdom of Christ.<\/p>\n

I.<\/strong> CARRYING<\/strong> OUT<\/strong> DIVINE<\/strong> DIRECTIONS<\/strong>. David formally entrusted to his son “the pattern of all that he had by the Spirit “(1Ch 28:12<\/span>)” all that the Lord made him understand” etc. (1Ch 28:19<\/span>); particulars of the temple furniture, which was to be made after the mind and according to the will of him who was to be worshipped in its “most holy-place.” When we enter upon any great enterprise for God, whether we “arise and build,” or whether we go forth and preach, or whether we organize and establish, we must seek to act according to Divine instructions. But we must not now look for patterns<\/em>, <\/em>but for principles. <\/em>In our New Testament we have the broad principles of all holy action, of all Christian association, of all missionary enterprise. These are not far from sight, and if we honestly and earnestly seek them, we shall find them and may apply them.<\/p>\n

II.<\/strong> GAINING<\/strong> DIVINE<\/strong> HELP<\/strong>. “The <\/em>Lord God will be with thee he will not fail thee, nor forsake thee” (1Ch 28:20<\/span>). If we proceed in a devoted and prayerful spirit, we may claim these words as applicable to ourselves. We want, and can secure:<\/p>\n

1<\/strong>. The inspiration which will prompt us to faithful work.<\/p>\n

2<\/strong>. The effectuating power which will make our work succeed and endure.<\/p>\n

3<\/strong>. The upholding grace which will carry us through all difficulties to the end.<\/p>\n

III.<\/strong> SECURING<\/strong> HUMAN<\/strong> CO<\/strong>–OPERATION<\/strong>. Solomon would receive<\/p>\n

(1) <\/strong>help in material from the rich stores of his father (1Ch 28:13-18<\/span>);<\/p>\n

(2) <\/strong>the sympathy and assistance of<\/p>\n

(a) <\/strong>priests and Levites, <\/p>\n

(b) <\/strong>skilful workmen, <\/p>\n

(c)<\/strong> the people generally, from the prince to the peasant (1Ch 28:21<\/span>).<\/p>\n

We must not aspire to do God’s work alone; it is in every way better that we should share the privilege and the responsibility with others. It is so for our own sake, for theirs, and also for the sake of the more perfect accomplishment of the work itself. We may ask and accept aid in material and in men; from those whose special function it is to render service in sacred things (“priests and Levites”), and those who are not thus professionally obligated; from those who are “skilful” as well as “willing” (1Ch 28:20<\/span>), and from those who are willing but have skill to acquire, who will gain something of skilfulness in Christian work by taking a humble part in the work in hand; from those who are “princes” in social station and religious reputation, and from those who only belong to the “common people;” from all<\/em> who are willing, and who will act, and thus learn to act more perfectly.<\/p>\n

IV.<\/strong> MAINTAINING<\/strong> OUR<\/strong> SPIRITUAL<\/strong> STRENGTH<\/strong>. “Be strong and of good courage” (1Ch 28:20<\/span>). We want the strength which accompanies courage. Timidity is weak; fearlessness is strong. And courage is not merely a matter of strong nerves; when of the noblest order, it is the outcome of spiritual excellency; it is the fruit of faith in God. “Be strong and of good courage” means this: maintain your integrity before God; abide in Jesus Christ, that his Spirit may abide in you (Joh 15:4<\/span>); nourish the sustaining assurance that God is with you, to befriend and inspire you; go forth and hold on in the strength of the Strong and in the wisdom of the Wise, and you will not fail nor be discouraged. “They that wait on the Lord shall renew their strength,” etc. (Isa 40:31<\/span>).C.<\/p>\n

HOMILIES BY F. WHITFIELD<\/strong><\/p>\n

1Ch 28:1-8<\/span><\/strong>.<\/strong>–<\/em><\/strong>David’s address to the princes of his kingdom.<\/strong><\/p>\n

In the last two chapters we have David’s final words to the princes of the people and to his son Solomon. In order to pass the kingdom over to his son and to secure the succession, he summoned the princes, and solemnly, in the presence of them all, appointed Solomon his successor. These princes included the princes of the tribes enumerated in 1Ch 27:16-22<\/span>; the princes of the divisions which served the king (1Ch 27:1-15<\/span>); the princes of thousands and hundreds; the chiefs and captains of the twelve army corps (1Ch 27:1<\/span>); the princes of the domains and possessions of the king (1Ch 27:25-31<\/span>). The king “stood up upon his feet” to address this assembly. Previously, on account of age and feebleness, he had sat in bed. The first part of David’s address we have had previously (1Ch 22:7-13<\/span>). In the fourth verse he states how his election to be king was of God who had chosen Judah to be ruler, and that in the same way God had chosen Solomon from among his sons to be heir to the kingdom, and had committed to him the building of the temple, and concludes it by exhorting the whole assembly to continue faithful to God. Observe, the blessings of the throne and kingdom are linked to an inseparable condition (1Ch 27:7<\/span>)that Solomon be “constant to do my commandments and my judgments.” Thus temporal prosperity is inseparably connected with faithfulness to God’s truth. Without this neither king nor kingdom, man nor his work, can prosper in the true sense of the word. In this consists real “establishment.” What the foundation is to a house God’s truth is to a king’s throne, and to a man’s soul and all his ways. David goes into particulars as to how this is to be done. “Keep and seek for all the commandments of the Lord your God.” The soul must hold fast to the truth, must treasure it up within the inmost recesses of its being. This is to keep <\/em>the truth. And it must “seek <\/em>for” itlooking out for it in everything as for special treasure, setting the heart on it and gathering it up for use. The degree and earnestness with which we seek <\/em>for it will depend upon the way in which we “keep<\/em>“ <\/em>what we have gathered. “To him that hath shall more be given,” is God’s universal law in nature and in grace. Keeping is digestion, by which the appetite is stimulated to “seek.” Mark, also, it is not seeking some <\/em>truths or some favourite truths; it is “all <\/em>the commandments.” It is whole-heartedness to the whole <\/em>truth. Pet doctrines and pet passages make us half-Christiansnarrow, one-sided, harsh, and sectarian. It is the heart’s preparedness for every <\/em>message from God that makes a whole <\/em>Christiansuch a one as God would have us all to be. Mark the two results. “That <\/em>ye may possess this good land.” It was one thing for an Israelite to be in <\/em>the land; it was quite another to possess <\/em>it. It is one thing to be in <\/em>Christ; it is quite another to possess <\/em>so as to make our very own <\/em>all the treasures of grace and truth that are in Christ. Some Christians, like some Israelites, are all their lives in the land without possessing a foot. Have you life in Christ? “Lay hold <\/em>on eternal life.” Are you one of God’s elect? “Make your calling and election sure.<\/em>“ <\/em>Have you that Divine faith that will carry you into <\/em>the kingdom? “Add to your faith,” so that you may have an “abundant entrance into the kingdom.’ This is to “possess <\/em>the land.” It was Joshua’s continued exhortation to Israel; it has need to be ours too. Look at the second result: “And leave it for an inheritance for your children after you for ever.” Mark, it. is only those who possess <\/em>the good land who shall “leave it for an inheritance.<\/em>“ <\/em>It is your half-Christians, your narrow-souled, crooked, unwise Christians, who leave no spiritual influences behind. <\/em>Their children get soured by the caricature of religion they see in their parents. When parental restraint is over, there are no deep spiritual principles laid in the soul in early life, and they cast off what they feel has been a yoke. As a rule<\/em>, <\/em>most parents have to blame themselves for what they mourn over in their children.W.<\/p>\n

1Ch 28:9<\/span><\/strong>, <\/strong>1Ch 28:10<\/span><\/strong>, <\/strong>1Ch 28:20<\/span><\/strong>, <\/strong>1Ch 28:21<\/span><\/strong>.<\/strong>–<\/em><\/strong>David’s charge to Solomon.<\/strong><\/p>\n

From the princes of the congregation David turns to Solomon his son. Every line is full of instruction. “Know thou the God of thy father.” We may conclude Solomon already knew something, and perhaps much, of God. But this refers to a further and deeper knowledge of him, as his father <\/em>David had experienced. It is this deeper knowledge of God that is spoken of in the New Testament. St. Paul, though he knew Christ well, still says, “That I may know him.” However much we know there is always more to be <\/em>known. It is this knowledge of him that our Lord refers to when he says (Joh 7:17<\/span>), “If any man will do his will, he shall know of the doctrine.” There is a knowledge of Christ as the Saviour from sin; there is a still further knowledge which springs from obedience in all things to his will. But David continues, “And <\/em>serve him with a perfect heart and a willing mind.” Mark here, service <\/em>and the character <\/em>of it depend on the knowledge of God, and this knowledge a deepening one. This is ever the Divine order. All the graces of the Christian character act and react on each other. True knowledge ever begets service, and faithful service deepens real knowledge. But there are always two conditions attached to real knowledge and true service, viz. “A perfect heart and a willing mind.” A perfect, or as the word means, an “undivided” heart, is one that is whole-hearted. Not “a heart within a heart” which God hates. Not a heart that will follow and serve the Lord when it is convenient but not when it is inconvenient. Not “in season” only, but also “out <\/em>of season.” Next to this is a “willing mind,” or a mind that desires only that which will please God. A mind that will say always and in everything, “Lord, what wilt thou have me to do?” A heart devoted and a will given upthis is what David means, and this is what God asks for. David enforces this by the statement of God’s omniscience. Solomon might deceive men by having the outer life fair, while inwardly the other might be lacking, but he could not deceive God; and to him Solomon and every man will have eventually to render account. David further enforces these words by a solemn warning: “If thou seek him, he will be found of thee; but if thou forsake him, he will cast thee off for ever. Take heed now.” It reminds us of Paul’s solemn words to Timothy: “Take heed to thyself, and to the doctrine; continue in them: for in so doing thou shalt both save thyself, and them that hear thee.” The soul <\/em>must be watched and kept, and then the doctrine <\/em>will be sound. If we seek the Lord he will ever be found; but if we turn our backs on him, then we shall experience that spiritual darkness and misery within that will be practically<\/em>, <\/em>though to one saved in the Lord may never be judicially<\/em>, <\/em>a casting off from God. Though a true believer may never fall from God<\/em>, <\/em>he may fall from the grace <\/em>of God; and this, though not judicial, is yet practical and experimental exclusion from God. David enjoins Solomon to “take heed” <\/em>because he is “chosen.” It is the dignity <\/em>conferred that demands the responsibility <\/em>and gives the power to rule. Is it not so with men put into high places over our land? Before men get into office, what do they not say? and how do they not act? But when they are in <\/em>office the dignity controls and directs, and gives wisdom and judgment. So is it in the Divine ]tie. God’s grace chooses a man, makes him one of his children, puts upon him the highest dignity, and thus he possesses a motive power for holiness which nothing else can give him. David’s final words to Solomon at the close of this chapter are equally solemn and suggestive. “Be strong and of good courage, and do it: fear not, nor be dismayed.” What a string of holy exhortations! On what are they built? On God’s presence <\/em>with his people; “for the Lord God, even my God, will be with thee; he will not fail thee, nor forsake thee, until thou hast finished all the work for the service of the house of the Lord.” God’s presence is the believer’s joy; it is also his strength and power for work. The expression “my God” reminds us again of Paul: “My <\/em>God shall supply all your need.” It was the personal <\/em>and experimental <\/em>acquaintance with God<\/em>‘s <\/em>unchanging love and faithfulness, and that alone, which gave to David and Paul such confidence, and made them speak thus. But Solomon might have said, as many others often say, <\/em>“These <\/em>are precious promises and encouragements, and I am but ‘young and tender,’ and the work is so great; how shall I get the means, and who will help me, and how shall I know they will be ready and willing?” These and a thousand other questions rise up in the soul when God sets a clear path before us<\/em>, <\/em>or a plain duty. How often we stand, we hesitate! We are already taking one step back. God comes in again to strengthen our faltering faith. “The priests and Levites shall be with thee, and there shall be with thee every willing and skilful man, the princes and all <\/em>the people will be wholly <\/em>at thy commandment.” What a promise”All things are yours”! So <\/em>it is always. Having the Lord with us, we shall have everything else: “life <\/em>and death, things present and things to come,” yea, “all things are ours.” How completely every question of the soul is met from the unchanging faithfulness and love of our God!W.<\/p>\n

1Ch 28:11-19<\/span><\/strong>.<\/strong>–<\/em><\/strong>David’s transfer of the patterns to Solomon.<\/strong><\/p>\n

After the solemn charge to the congregation and to Solomon, David handed over to Solomon the patterns of the temple, the enumeration beginning from outside to inside, and from thence to the courts and buildings and the vessels, and they include the minutest details of all pertaining to it. Let us mark the spiritual truths connected with this portion of God’s Word, and they are many. We refer only to a few. First, as to the patterns themselves. How did David get them? They came from “the Lord” (see 1Ch 28:19<\/span>). Secondly, they came by a “writing.” Thirdly, they came “through the Spirit,” or by Divine inspiration. Fourthly, they came through God’s “hand upon him.” These are all important points in the narrative. This great temple of old was a type of the great spiritual temple nowthe kingdom of God in this world. In a secondary sense it may be taken as the believer himself: “Ye are the temple of the living God.” Mark, then, first, everything of a Divine character comes from the Lord himself. The Lord himself is the Architect of his own house, whether it be in a man’s soul or the Church of Christ. Secondly, the Divine pattern of everything spiritual comes through the “writing,” the Word of God written. Thirdly, the Holy Spirit is the Divine Communicator of this Word. He speaks through that Word, which is the breath <\/em>of God. And, lastly, it is through the “hand<\/em>” of the Lord laid upon us <\/em>that the Word becomes effectual and operative. As David handed the patterns to Solomon, so should these be the patterns handed down now, through the Word and the Spirit, and applied with power by the “hand” of the Lord. Solomon could not lay a single stone, nor make a single beam, nor deviate one hair’s breadth from this <\/em>pattern thus handed to him. No more may we. There is one truth more in this narrative. It is a very precious one. It is brought before us in the fourteenth verse, and again in 1Ch 29:2-5<\/span>. “Gold for things of gold, and silver for things to be made of silver, brass for things of brass, iron for things of iron, and wood for things of wood.” In other words, whatever golden things were needed, David had the gold provided for them; or whatever things of silver, brass, iron, or wood, David had the silver, brass, iron, and wood ready for them. It is so still in the Church of Christ as well as in the individual Christian’s own history. What is our need? Do we occupy a golden <\/em>position, or one of iron <\/em>or wood<\/em>? <\/em>In <\/em>Christ, the true David, there is the fulness to meet it. There is all <\/em>we need for every <\/em>position, every duty, every want, every hour of need. These needs may be great or small, lofty or lowly, corresponding to the “gold” or the “wood<\/em>;” but he has exactly what is suited to meet the emergency or the need, whatever it may be: “My God shall supply all your need out of his riches in glory by Christ Jesus.” How truly the teaching of the New Testament is contained in the Old!W.<\/p>\n

HOMILIES BY R. TUCK<\/strong><\/p>\n

1Ch 28:2<\/span><\/strong>.<\/strong>–<\/em><\/strong>Old men’s testimony.<\/strong><\/p>\n

The emphatic sentence, “Then David the king stood up upon his feet,” brings before us a vivid picture of the aged and infirm king making a great effort, gathering up all his strength, and once again standing up that he might render a last testimony for Jehovah. “Towards the end of David’s life, he was obliged to keep to his chamber, and almost to his bed. In those later and quiet days he seems to have reviewed his long and checkered career, and his last song embodies the thoughts with which he regarded it. That last song (2Sa 23:1-7<\/span>) is full of mingled regret and hope; over the scenes of his shame he lingers for a moment sadly, but from them he turns to look up to the faithful God, whom he had ever desired to serve, and assured his heart of the permanence of that everlasting covenant, ordered in all things and sure. In those closing words the old prophet-power came back to him, and we wish that such sentiments of humility, trust, and joy in God were the only dying utterances of his that had been preserved for us.” The occasion of the effort recorded in our text was a public one: the solemn commendation of Solomon to the people, and closing public instructions for Solomon himself. The subject suggested is the moral influence exerted by the aged godly man<\/em>, who has behind him the varied experiences of a long and checkered life. <\/em>The importance of the witness of such a man’s life, and of such a man’s own expression of the results of his life, and of his moods of mind on coming to its close, need to be pointed out, as these may bear on the men of his own age, and as they may bear on the young generation that is growing up to take the place of those who are “passing away.” As the treatment of these divisions must directly depend on the feeling and experience of the preacher, we prefer to give only the barest outline, at most suggesting lines along which the development and illustration of each point may run. As far as possible the treatment should be made cheerful and hopeful, the experience of those who see more good than evil in life being preferred.<\/p>\n

I.<\/strong> THE<\/strong> OLD<\/strong> MAN<\/strong>‘S TESTIMONY<\/strong> CONCERNING<\/strong> LIFE<\/strong>. He will say that he has found it other<\/em>but, <\/em>on the whole, better<\/em>than <\/em>he expected. Contrast the sunny anticipations of the youth with the serious reviews of the aged. A thousand anticipations have never been realized, but more than a thousand good things, of which youth could not have dreamed, have crowned the passing days with beauty and joy. Many an old man speaks brightly of the “good way wherein the Lord his God has led him.”<\/p>\n

II.<\/strong> THE<\/strong> OLD<\/strong> MAN<\/strong>‘S TESTIMONY<\/strong> CONCERNING<\/strong> MAN<\/strong>. Looking back, he can to some extent know himself and judge his fellows. This at least the old man has learned. Man imagines and even purposes more than he <\/em>can ever accomplish, and he lives, works, and dies with scaffoldings all about which were but beginnings of buildings that were never built. He has to shelter in the great hope that God will accept his purposes. And so God will, if the unwrought schemes were no mere sentimental dreams, but resolves as serious as David’s, to build a temple for the Lord his God.<\/p>\n

III.<\/strong> THE<\/strong> OLD<\/strong> MAN<\/strong>‘S TESTIMONY<\/strong> CONCERNING<\/strong> GOD<\/strong>. He says he is the Wonder-worker who always gets his will over man’s. And he is the faithful One, who keeps covenant and fulfils promise, and may be wholly trusted. He says, “I have been young, and now am old, yet have I never seen the righteous forsaken, nor his seed begging bread.” The light of the old men’s experience may well brighten and cheer the young men’s toil, and make easier the yoke of those who bear the burden and heat of the day.R.T.<\/p>\n

1Ch 28:2<\/span><\/strong><\/p>\n

God’s earthly footstool.<\/strong><\/p>\n

Using a striking poetical figure, David speaks of the ark as being “the footstool of our God;” regarding God as enthroned above it in the Shechinah-cloud. The figure is otherwise used in Scripture, in Psa 99:5<\/span>; Psa 132:7<\/span>; Isa 66:1<\/span>; Lam 2:1<\/span>; Mat 5:35<\/span>. We must not imagine that the ark contained God, or that in any sense he dwelt in the ark. He came, in the gracious symbol of the bright cloud, above the ark, between the attendant angel-figures, only resting, as one rests his feet on a footstool, upon the lid of the ark. This lid, from another point of view, is regarded as the propitiatory, or mercy-seat. Some idea of an Eastern throne may aid in the proper realization of this figure. Van Lennep says, “Solomon’s throne was” made of ivory, overlaid with the best gold; it had six steps, and the top of the throne was round behind. And there were stays on either side of the place of the seat, and two lions stood beside the stays.” It is generally supposed that this description implies a form of chair similar to ours, in which the feet rest upon a stool. There were such chairs in Egypt, and there is a picture of Rameses seated upon a throne, bearing, apparently, a close resemblance to that of Solomon, with the exception of some peculiarly Egyptian emblems. The Assyrian kings also sat upon thrones of this kind. It should, however, be remembered that this mode of sitting has ever been exceptional in the East; and though it cannot be denied that princes sometimes sat in state, after what we call the European mode<\/em>, <\/em>yet the analogies of the case favour the supposition that the king’s throne was more commonly in the form of a sofa, or divan, upon which he sat cross-legged.” It may be well to point out that, in this figure, we have an instance of anthropomorphic <\/em>representation, or God s way of graciously aiding our apprehension of himself and of his relations, by speaking of himself, or allowing himself to be spoken of, as if he were a man. What is suggested by such figures, rather than the form of the figure, requires our attention. Three things are suggested by the figure on which we are now dwelling.<\/p>\n

I.<\/strong> GOD<\/strong>‘S FOOTSTOOL<\/strong> IMPLIES<\/strong> THAT<\/strong> GOD<\/strong> IS<\/strong> THERE<\/strong>. Evidently the footstool is in use. David conceives of God as really present, and in his time the “glory-cloud” did rest between the cherubim, and the high priest might even see <\/em>it on the ark-lid, which is regarded as the footstool. All the interest David felt in building the new temple depended upon his strong assurance that God, as the great King, was “making his abode with them.” He wanted the palace to be worthy of the King. Show how this presence of God is now spiritually realized. Our Lord made so much of it in his teaching, even promising that his Father and he would come, and sup with, and dwell with, the open and trusting heart, making it his footstool. Such promises should make us also anxious that the uprising temple of our character and life should be in every way worthy of the indwelling Deity. “Know ye not that ye are the temples of the Holy Ghost, which is in you? ‘<\/p>\n

II.<\/strong> GOD<\/strong>‘S FOOTSTOOL<\/strong> IMPLIES<\/strong> THAT<\/strong> HE<\/strong> IS<\/strong> THERE<\/strong> IN<\/strong> CONDESCENSION<\/strong>. This seems a prominent point in the message sent by Isaiah,” Heaven is my throne, the earth is my footstool.” We think properly of the footstool as having a lowly office, and so easily regard willingness to put a foot upon it as a condescending act. We cannot think any temple we can build is worthy to be God’s throne. He must condescend to enter our very noblest. And so of the temple of our character and life, it can be no more than his footstool. “Will God in very deed dwell with man on the earth?” It is wonderful grace that he is found willing to rest upon it his foot.<\/p>\n

III.<\/strong> GOD<\/strong>‘S FOOTSTOOL<\/strong> IMPLIES<\/strong> THAT<\/strong> GOD<\/strong> IS<\/strong> NOT<\/strong> LIMITED<\/strong> TO<\/strong> THE<\/strong> PLACE<\/strong> WHERE<\/strong> HIS<\/strong> PRESENCE<\/strong> IS<\/strong> APPREHENDED<\/strong>. His throne is not there. Only his foot<\/em> is there. We must keep the sublime thought that he is above all things, though he fills all things. Show in what senses God may now<\/em> be thought of as present in our churches. And earnestly impress the need of keeping up the sense of his non-limitation<\/em> by any human places or human forms. All earth can at best be but a footstool, which he may touch if he will.R.T.<\/p>\n

1Ch 28:8<\/span><\/strong>.<\/strong>–<\/em><\/strong>Persuasions to obedience.<\/strong><\/p>\n

“Keep and seek for all the commandments of the Lord your God.” ‘Speaker’s Commentary’ says, “The sense would be clearer if the words were, ‘I charge you, keep and seek;’ and some commentators suppose that they did so run originally.” In view of the connections of this verse, the following persuasions may be illustrated and enforced. Obedience to God’s commands is man’s natural duty<\/em>; <\/em>the duty that necessarily attends upon the dependent relation in which he stands towards God. But such is man’s deterioration, through sin, that now he needs to be urged to his duty by all kinds of inspiring persuasions.<\/p>\n

I.<\/strong> GOD<\/strong>‘S GRACIOUS<\/strong> PROMISES<\/strong> ARE<\/strong> A PERSUASION<\/strong>, (1Ch 28:6<\/span>, 1Ch 28:7<\/span>.) David urges that those promises rest upon Solomon, and the grace of them should ever lead him to say, “What manner of person ought I to be?” But David realizes that even the promises are conditional upon man’s constant<\/em>, <\/em>so they always urge to faithfulness.<\/p>\n

II.<\/strong> GOD<\/strong>‘S PRESENCE<\/strong> IS<\/strong> A PERSUASION<\/strong>. Illustrate the moral influence exerted by the actual presence of the schoolmaster, the farmer, the business man, or the king. “Thou God seest me” ought to be to us, not a terror, but the inspiration to all goodness. For our moral culture no assurance is more important than this: “Certainly I will be with thee.”<\/p>\n

III.<\/strong> SURROUNDING<\/strong> PEOPLE<\/strong> BECOME<\/strong> A PERSUASION<\/strong> TO<\/strong> EACH<\/strong> ONE<\/strong>. David has this scene enacted publicly <\/em>that Solomon may feel how every man’s expectations and hopes rest on him, and every eye will anxiously watch his career. For others<\/em>‘ <\/em>sakes we must be true, obedient, and faithful, for we “are made a spectacle unto men and unto angels.”<\/p>\n

IV.<\/strong> THE<\/strong> CONDITIONS<\/strong> OF<\/strong> OUR<\/strong> RELATIONS<\/strong> WITH<\/strong> GOD<\/strong> ARE<\/strong> A PERSUASION<\/strong>. Their maintenance depends entirely on our obedience (1Ch 28:9<\/span>). They are not sovereign <\/em>relations, but distinctly conditional. <\/em>It we forsake God, he will cast us off for ever. So the burden of responsibility is made to lie heavily on our own shoulders. We must “take heed;” we must” seek for” and “keep” the commandments of our God, the all-comprehensive commands of our Lord and Saviour Jesus Christ.R.T.<\/p>\n

1Ch 28:9<\/span><\/strong>.-The faithfulness of the great Heart-searcher.<\/strong><\/p>\n

“For the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts.” For this conception of God, compare 1Sa 16:7<\/span>; Psa 7:9<\/span>; Psa 139:2<\/span>; Jer 11:20<\/span>; Jer 17:10<\/span>; Jer 20:12<\/span>. The expressions of the text suggest the accuracy and intimacy of the Divine knowledge of men’s affairs. Apprehend God rightly, and his interest in us fills us with grateful surprise. Illustrate David’s feeling, “When I consider thy heavens what is man that thou art mindful of him?” Solomon’s, “Will <\/em>God in very deed dwell with man on the earth?” Isaiah’s, “To whom then will ye liken God? He giveth power to the faint,” etc. See the Divine interest:<\/p>\n

1<\/strong>. In the spheres of natural life<\/em>; i.e.<\/em> in us as beings. <\/em>He is near as Creator, Sustainer, Provider. Birth, preservation, and death are all his.<\/p>\n

2<\/strong>. In the spheres of associated life<\/em>; i.e.<\/em> as beings in relations. <\/em>Government, family, and Church are all under his Divine inspections.<\/p>\n

3<\/strong>. In the spheres of mental life<\/em>; i.e.<\/em> as intellectual beings. <\/em>All movements of mind he presides over.<\/p>\n

4<\/strong>. In the spheres of spiritual life<\/em>; i.e.<\/em> as moral beings. <\/em>God knows and watches all unfoldings of character and religion. All spheres are accessible to him. “All things are naked and open to the eyes of him with whom we have to do.” Dwell on the subtlety of the human heart<\/em>; <\/em>its labyrinths and hiding-places and self-deceivings. How imperfect, at its best, is a man’s own knowledge of his heart! How impossible it is for one man to know the intricate workings of the heart of another man! Searching the heart is required, that its subtle evils may be discovered. But all depends on who it is that does the searching work, and with what aim and purpose the searching is done.<\/p>\n

I.<\/strong> GOD<\/strong> CAN<\/strong> SEARCH<\/strong> THE<\/strong> HUMAN<\/strong> HEART<\/strong>. He can<\/em>, <\/em>for he designed it, and knows all its possibilities. He can, for he has never let it slip away from his observation and. control, and so all its “latent mazes” he knows, and all its wilfulnesses he controls.<\/p>\n

II.<\/strong> GOD<\/strong> SEARCHES<\/strong> THE<\/strong> HUMAN<\/strong> HEART<\/strong> WITH<\/strong> A DEFINITE<\/strong> AND<\/strong> GRACIOUS<\/strong> PURPOSE<\/strong>. Even its deliverance from evil and perfecting in holiness. This purpose makes good men regard the Divine searching as a most precious thing. In view of it David can pray, “Search me, O God.” He feels, “God does not know me as a mere ordinary matter of knowledge. He is graciously and lowngly interested in me, and so he knows me helpfully, that he may adapt his grace to my various and subtle needs.” This personal interest in our highest good, which gives tone to his searching, is brought home to our hearts by the tender interest shown in humanity, and in individuals of humanity, by the God-Man, the Lord Jesus Christ. We feel that we never can resist his searching us through and through, and knowing us altogether. The close inspections of God may be:<\/p>\n

1. <\/strong>A terror to us. <\/em>Illustrate the influence of the words, “Thou <\/em>God seest me,” sometimes on little children. They are even used to frighten them into goodness. Compare Jacob’s, “How dreadful is this place!” From Job, Isaiah, and John we learn that solemnity and awe should always attend the consciousness of God’s near presence.<\/p>\n

2<\/strong>. It may be a real practical help to us<\/em>, <\/em>as David expected it to be to Solomon, He who knows us so well, does not only know<\/em>; <\/em>he also gives strength. David, who trembles at God’s searchings, can only say, “It <\/em>is God that girdeth me with strength, and maketh my way perfect.”<\/p>\n

3<\/strong>. It may be cherished as our holiest joy. <\/em>No harm can come to us, for God’s eye and hand are always on us. No good thing can fail us, for God knows all our real wants. Our Lord taught so often about the intimate knowledge and care of the heavenly Father, who keeps the sparrows, clothes the grass, watches over the seeds, paints the lilies, waves the harvests, and knows that we are of more value than flowers or sparrows.<\/p>\n

Show that this truth, of God’s knowledge and heart-searchings, bears upon men’s tendency to self-deception. <\/em>It <\/em>is only possible to sin on <\/em>when we have deluded ourselves into the idea that “God <\/em>doth not see.”R.T.<\/p>\n

1Ch 28:20<\/span><\/strong>.<\/strong>–<\/em><\/strong>Personal relations with God.<\/strong><\/p>\n

“The <\/em>Lord God, even my God.” It is possible for us to have thoughts of God that keep him wholly external to us, and altogether unrelated to us. And it may be feared that such are the thoughts of God usually cherished by men, Though they may have a certain influence on us, the full and saving power of God cannot be known until we have appropriated him, and come into direct and personal relations with him. A man finds God a living force upon thought, heart, life, and conduct when he calls him my God. <\/em>The work of Christ is, in great part, the bringing about of this relation, and the persuasion of the man to recognize it fully. Man lost says, “I heard thy voice in the garden, and I was afraid, and hid myself.<\/em>“ <\/em>Man redeemed, and standing right with God, says, “I flee unto thee to hide me.<\/em>“ <\/em>“For thou art my God.<\/em>“<\/p>\n

I.<\/strong> How CAN<\/strong> GOD<\/strong> BE<\/strong> THUS<\/strong> PERSONALLY<\/strong> APPREHENDED<\/strong>?<\/p>\n

1<\/strong>. By accepting the revelation of his fatherhood which he makes in Christ the Son, and entering into the privilege and duty which it involves.<\/p>\n

2<\/strong>. By winning the trustful, thankful love of those who know they are forgiven and redeemed.<\/p>\n

3<\/strong>. By maintaining those close and intimate communions with God which bring freshly to us the joy of his care.<\/p>\n

II.<\/strong> WHAT<\/strong> IS<\/strong> INVOLVED<\/strong> IN<\/strong> SUCH<\/strong> PERSONAL<\/strong> RELATIONS<\/strong>?<\/p>\n

1<\/strong>. On God<\/em>‘s part. <\/em>Just what God loves, and what he is sure to meet with the fullest bestowments of his grace, is man’s love <\/em>and trust <\/em>expressed in the words “my God.<\/em>“<\/p>\n

2<\/strong>. On man<\/em>‘s part. <\/em>The relation becomes the most hallowing force exerted on the whole life. The man wants to be worthy of, wants to be like, his God.<\/p>\n

III.<\/strong> WHAT<\/strong> MAY<\/strong> IMPERIL<\/strong> SUCH<\/strong> RELATIONS<\/strong> AFTER<\/strong> THEY<\/strong> HAVE<\/strong> BEEN<\/strong> APPREHENDED<\/strong>? This may be treated in detail<\/em>, <\/em>or in the general principle. <\/em>To say, “my God,” involves maintaining the trustfulness of full and obedient submission; and, therefore, the peril lies in some returning form of wilfulness. <\/em>This separates us at once, in feeling, from God, so that the words “my God” will not rise to our lips.R.T.<\/p>\n

Fuente: The Complete Pulpit Commentary<\/b><\/i><\/h4>\n

. The Last Directions of David concerning the building of the Temple and the Succession of Solomon, and his own Death:<\/em> 1 Chronicles 28, 29<\/p>\n

1. Directions to Solomon concerning the building of the Temple:<\/em> 1 Chronicles 28<\/span><\/p>\n

1Ch 28:1<\/span> And David assembled all the princes of Israel, the princes of the tribes, and the captains of the divisions, that served the king, and the captains of thousands, and captains of hundreds, and the stewards of all the property and cattle of the king and his sons, with the courtiers and the heroes, 2and all the valiant men in Jerusalem. And David the king stood up on his feet, and said, Hear me, my brethren and my people. I had it in my heart to build a house of rest for the ark of the covenant of the Lord, and for the footstool of our God; and I made ready for the building. 3But God said to me, Thou shalt not build a house for my name, because thou hast been a 4man of war, and hast shed blood. And the Lord God of Israel chose me out of all my fathers house to be king over Israel for ever: for He hath chosen Judah to be the ruler, and in the house of Judah the house of my father; and among the sons of my father He liked me, to make me king over all Israel. 5And of all my sonsfor the Lord hath given me many sonsHe hath chosen Solomon my son to sit upon the throne of the kingdom of the Lord over Israel. 6And He said unto me, Solomon thy son, he shall build my house and my courts; for I have chosen him to be my son; and I will be his father. 7And I will establish his kingdom for ever, if he be strong to do my 8commandments and my judgments as at this day. And now in the eyes of all Israel, the congregation of the Lord, and in the ears of our God, keep and seek all the commandments of the Lord your God, that ye may possess the good land, and bequeath it to your sons after you for ever. 9And thou, Solomon my son, know the God of thy father, and serve Him with a whole heart, and with a willing mind; for the Lord searcheth all hearts, and understandeth all the imagination of the thoughts: if thou seek Him, He will be found of thee; and if thou forsake Him, He will cast thee off for e1 Chronicles 1Ch 28:10<\/span> Take heed now; for the Lord hath chosen thee to build a house for the sanctuary: be strong, and do it.<\/p>\n

11And David gave Solomon his son the pattern of the porch, and of its buildings and its treasuries, and its upper rooms, and its inner parlours, and the house of the mercy-seat. 12And the pattern of all that his spirit had in thought for the courts of the house of the Lord, and for all the chambers around for the treasures of the house of God, and for the treasures of the 13holy things. And for the courses of the priests and the Levites, and for all the work of the service of the house of the Lord, and for all the vessels of 14the service of the house of the Lord. For gold by weight, for gold for all instruments of every service; and for all instruments of silver by weight, for 15all instruments of every service. And the weight for the golden candlesticks, and their lamps of gold; by the weight of every candlestick and its lamps; and for the silver candlesticks, by weight for the candlestick and its lamps, 16according1<\/span> to the use of each candlestick. And the gold by weight for the 17tables of shew-bread for every table; and silver for the tables of silver. And the forks, and the sprinkling bowls, and the cans of pure gold; and for the golden tankards by weight for every tankard, and for the silver tankards by weight for every tankard. 18And for the altar of incense, refined gold by weight; and for the pattern of the chariot; the cherubim of gold that spread out (their wings) and cover2<\/span> the ark of the covenant of the Lord. 19All this has He taught me in writing from the hand of the Lord upon me, even all the works of the pattern.<\/p>\n

20And David said to Solomon his son, Be strong and active, and do it: fear not, nor be dismayed, for the Lord God, my God, is with thee, He will not fail thee, nor forsake thee, till all the work of the service of the house of the Lord is completed. 21And, behold, the courses of the priests and the Levites for all the service of the house of God; and with thee is in every work every willing man of wisdom for all service; and the princes and all the people for all thy matters.<\/p>\n

2. Contributions of the assembled Princes for building the Temple:<\/em> 1Ch 29:1-9<\/span><\/p>\n

1Ch 29:1<\/span> And David the king said unto all the congregation, Solomon my son, whom alone God hath chosen, is young and tender, and the work is great; 2for the palace is not for man, but for the Lord God. And with all my might I have prepared for the house of my God, gold for golden things, and silver for silver, and brass for brazen, and iron for iron, and wood for wooden; onyx-stones and set stones, rubies and mottled stones, and all kinds of precious stones, and marble stones in abundance. And, 3moreover, because I delight in the house of God, I have a treasure of gold and silver which I have given to the house of my God over and above all that I have prepared for 4the holy house. Three thousand talents of gold, of the gold of Ophir, and seven thousand talents of refined silver, to overlay the walls of the houses. 5The gold for golden, and the silver for silver, and for all work by the hand of artificers; and who is willing to fill his hand this day unto the Lord?<\/p>\n

6And the princes of the houses, and the princes of the tribes of Israel, and the captains of thousands and of hundreds, with the rulers of the kings work, 7showed themselves willing. And gave, for the service of the house of God, of gold, five thousand talents and ten thousand darics; and of silver, ten thousand talents; and of brass, eighteen thousand talents; and of iron, a hundred thousand talents. 8And they with whom stones were found gave them for the treasure of the house of the Lord, by the hand of Jehiel the 9Gershonite. And the people were glad, because they were willing, because with a perfect heart they offered willingly to the Lord; and David the king also was exceedingly glad.<\/p>\n

3. Davids Thanksgiving:<\/em> 1Ch 29:10-19<\/span><\/p>\n

10And David blessed the Lord in the eyes of all the congregation; and David said, Blessed be Thou, Lord God of Israel our father, for ever and 11ever. Thine, O Lord, is the greatness, and the power, and the beauty, and the lustre, and the majesty; for all in the heaven and in the earth is Thine: 12Thine, O Lord, is the kingdom, and Thou art exalted as head over all. And the riches and the glory come of Thee, and Thou rulest over all; and in Thy hand is might and power; and in Thy hand it is to make all great and strong. 13, 14And now, our God, we thank Thee, and praise Thy glorious name. For who am I, and what is my people, that we should be able to offer so willingly in this way? for all comes of Thee, and of Thy hand have we given Thee. 15For we are strangers before Thee, and sojourners, as all our fathers: our days on 16the earth are as a shadow and there is no hope. O Lord our God, all this store that we have prepared to build Thee a house for Thy holy name, it3<\/span> 17cometh of Thy hand, and is all Thine own. And I know O my God, that Thou triest the heart, and hast pleasure in uprightness: I, in the integrity of my heart, have willingly offered all these things: and now Thy people who 18are present I have seen with gladness to offer willingly unto Thee. O Lord God of Abraham, Isaac, and Israel, our fathers, keep this for ever in the imagination of the thoughts of the heart of Thy people, and stablish their 19heart unto Thee. And give to Solomon my son a perfect heart, to keep Thy commandments, Thy testimonies, and Thy statutes, and to do all, and to build the palace which I have prepared.<\/p>\n

4. Close of the Public Assembly; Solomons Elevation to the Throne:<\/em> 1Ch 29:20-25<\/span><\/p>\n

20And David said to all the congregation, Bless now the Lord your God: and all the congregation blessed the Lord God of their fathers; and they 21bent and bowed down to the Lord, and to the king. And they killed sacrifices unto the Lord, and offered burnt-offerings unto the Lord, on the morrow of that day, a thousand bullocks, a thousand rams, a thousand lambs, with 22their drink-offerings, and sacrifices in abundance for all Israel. And they ate and drank before the Lord on that day with great gladness, and the second time made Solomon the son of David king, and anointed him unto 23the Lord to be ruler, and Zadok to be priest. And Solomon sat on the throne of the Lord as king, instead of David his father; and he prospered, and all Israel obeyed him. 24And all the princes, and the heroes, and also all 25the sons of King David, submitted to Solomon the king. And the Lord magnified Solomon exceedingly in the eyes of all Israel, and bestowed on him the majesty of the kingdom, which had not been on any king over Israel before him.<\/p>\n

5. Close of the History of David:<\/em> 1Ch 29:26-30<\/span><\/p>\n

26And David the son of Jesse reigned over all Israel. 27And the time that he reigned over all Israel was forty years; in Hebron he reigned seven years, and in Jerusalem he reigned thirty and three. 28And he died in a good old age, full of days, riches, and glory; and Solomon his son reigned in his stead. 29And the acts of David the king, first and last, behold, they are written in the words of Samuel the seer, and in the words of Nathan the prophet, and in the words of Gad the seer. 30With all his reign and his might, and the times that went over him, and over Israel, and over all the kingdoms of the countries.<\/p>\n

EXEGETICAL<\/strong><\/p>\n

1. Directions to Solomon concerning the building of the Temple: 1Ch 28:1-21<\/span>.These directions for building the temple David announces in a solemn assembly of the states or representatives of the people, or as they are designated in general: all the princes of Israel () The several classes of these representatives of the kingdom are there specified:1. the princes of the tribes (see their enumeration in 1Ch 27:16-22<\/span>); 2. the captains of the divisions that served the king; see 1Ch 27:1-15<\/span>; 1 Chronicles 3<\/span>. the captains of thousands and captains of hundreds, the officers of the army, and those captains of divisions, the commanders and chiefs of the twelve corps of the army (1Ch 27:1<\/span>); 4. the stewards of all the property and cattle of the king and his sons, the officers of the royal domains (1Ch 27:25-31<\/span>), who are here extended by the addition (misunderstood by the Vulg.) to the royal princes and their possessions; 5. the courtiers, , properly, eunuchs (so the Sept. and Vulg. in our passage), but here obviously in a wider sense, of officers of the royal court, or chamberlains in general; comp. 1Sa 8:15<\/span>; 1Ki 22:19<\/span>; 1 Kings 6<\/span>. the heroes, that is, the distinguished champions enumerated in 1Ch 11:10<\/span> ff., so far as they not merely (as captains of the divisions or over the thousands, etc.) belonged to the active service, but perhaps as occasional counsellors of the king, or otherwise influential persons, were entitled to a prominent position in the kingdom (hence the Sept. not unsuitably: ); 7. all the valiant men ( with as nota acc<\/em>), every other person of note or importance,a wide phrase reverting to the general notion of the princes of Israel.<\/p>\n

1Ch 28:2<\/span>. And David the king stood up on his feet,<\/em> in order to speak; for before he was sitting from the weakness of age (not reclining, as the Rabbinical expositors would infer from 1 Kings 1<\/span>). For the kindly humble address, my brethren, in the kings mouth, comp. 1Sa 30:23; 2Sa 19:13<\/span>.I had it in my heart to build<\/em>, literally, I, in my heart it was to build; comp. 1Ch 22:7<\/span>.A house of rest,<\/em> a house where the ark might abide at rest. Along with the ark, on account of its special holiness, is mentioned the mercy-seat (1Ch 28:11<\/span>), and, indeed, described in a figurative way as the footstool of our God, as Jehovah is regarded as sitting on the cherubim of the capporeth.And I made ready for the building<\/em>, I prepared workmen and materials for it; comp. 22:2 ff., 14 ff.; as for the following verse 1Ch 22:8<\/span>, and for 1Ch 28:4<\/span>, 1Ch 11:2<\/span>; 1Ch 5:2<\/span>.<\/p>\n

1Ch 28:5<\/span>.To sit upon the throne of the kingdom of the Lord over Israel,<\/em> the theocratic kingdom; comp. the equivalent briefer phrase: to sit on Jehovahs throne, 1Ch 29:23<\/span> and Psa 45:7<\/span>, where the correctly interpreted thy Gods throne, yields practically the same notion (see Moll, Der Psalter,<\/em> p. 237). God is the proper king of Israel; but David, Solomon, etc., are only the earthly representatives of His royalty.<\/p>\n

1Ch 28:7<\/span>. And I will establish His kingdom.<\/em> Comp. in general 1Ch 22:10<\/span> and 1Ch 17:11<\/span> f., and for the condition: if he be strong, etc., the quite similar conditions which God, 1Ki 3:14<\/span>; 1Ki 9:4<\/span>, imposes on Solomon; also 1Ki 8:61<\/span> (where also the ).<\/p>\n

1Ch 28:8<\/span>. Keep and seek all the commandments, keep them earnestly, seek to keep them with zeal.That ye may possess the good land.<\/em> Comp. Deu 4:21<\/span>; Lev 25:46<\/span>; Jer 3:18<\/span>.<\/p>\n

1Ch 28:9<\/span>. And thou, Solomon my son, know the God of thy father,<\/em> the God who so truly helped me, thy father, in all troubles; comp. the emphatic my God, 1Ch 28:20<\/span> and Psa 18:3<\/span>, and similar passages.And serve Him with a whole heart,<\/em> with an undivided mind, without ; comp. 1Ch 29:9<\/span>; also 1Ch 29:19<\/span> and 1Ki 8:61<\/span>.Understandeth all the imagination of the thoughts.<\/em> The phrase: imagination of the thoughts, as in Gen 6:5<\/span>; the reference to the omniscience of God, as in 1 Samuel 16, 7<\/span>; Psa 7:10<\/span>; Psa 139:1<\/span> ff.If thou seek Him, He will be found of thee;<\/em> comp. Deu 4:29<\/span>; Isa 4:6<\/span>; Jer 29:13<\/span> f. On the following strong expression: He will cast thee off (), comp. 2Ch 6:14; 2Ch 29:19<\/span>, and Lam 3:17<\/span>.<\/p>\n

1Ch 28:10<\/span>. Be strong, and do it.<\/em> In essentially the same words, 1Ch 28:20<\/span>, David again addresses Solomon, after the interruption, 1Ch 28:11-19<\/span>, occasioned by delivering the draft and plan of the holy buildings.<\/p>\n

1Ch 28:11-19<\/span>. The Details of the Outline and Plan for the Temple, as David laid it before his Son in the public Assembly. We may imagine the architects and other craftsmen, by whose help he had this outline and plan drawn out, present in the assembly, and explaining it at the kings order.And David gave . . . the pattern of the court<\/em>. , pattern, model, as Exo 25:40<\/span>; , the porch before the sanctuary, 2Ch 3:4<\/span>; 1Ki 6:3<\/span>.And of its buildings,<\/em> those of the temple. The suffix must refer, not to the , but only to , the temple, the house, to be supplied from the context. The buildings of the house are the holy place and the most holy.And its treasuries<\/em> (, cognate with , Ezr 7:20<\/span>, Est 3:9<\/span>; Est 4:7<\/span>, occurs only here), and its upper rooms<\/em> (above the most holy place, 2Ch 3:9<\/span>), and its inner parlours,<\/em> namely, the porch and the holy place; for only to these can the phrase refer, as immediately after follows the special mention of the most holy place, designated as the house of the mercy-seat or abode of the capporeth.<\/p>\n

1Ch 28:12<\/span>. And the pattern of all that his spirit had in thought<\/em> (or what was before his mind) for the courts . . . and all the chambers around,<\/em> the cells or rooms on the four sides of the court, that served to keep the treasures of the house of God, that is, the treasure of the temple and the treasures of holy things, the stores of dedicated things collected from the spoils of war (the same distinction as in 1Ch 26:20<\/span>).<\/p>\n

1Ch 28:13<\/span> continues the statement of that for which the chambers or cells of the court were designed.And for the courses of the priests and the Levites,<\/em> for their sojourn during their service, likewise for the works belonging to this service (cooking of flesh, preparing of shew-bread, etc.), and for the keeping of the requisite utensils, which last are enumerated in detail from 1Ch 28:14<\/span> on.<\/p>\n

1Ch 28:14<\/span>. For gold<\/em>. The in corresponds to that in , 1Ch 28:12<\/span>; the sentence begun in 1Ch 28:11<\/span> thus extends to the close of this verse. A new construction begins first in 1Ch 28:15<\/span>, which may be regarded as a continuation of that begun in 1Ch 28:11<\/span>. As to the object , a must be supplied from 1Ch 28:11<\/span>, but not certainly in the same sense of giving, but in that of stating or defining. Thus: And (he stated) the weight for the golden candlesticks and their lamps of gold; is freely subordinated to (comp. 2Ch 4:15<\/span>). For the golden candlesticks of the sanctuary, comp. Exo 25:31<\/span> f.; 2Ch 4:7<\/span>.According to the use of each candlestick, according<\/em> to its set service, its import for the holy service. for the var.: for the service of every one () see Crit. Note.<\/p>\n

1Ch 28:16<\/span>. And the gold by weight;<\/em>, accus. of free subordination.For the tables of shew-bread for every table; and silver for the tables of silver.<\/em> Whereas elsewhere (Exo 25:23<\/span> ff.; 1Ki 7:48<\/span>; and 2Ch 29:18<\/span>) only one table of shew-bread is spoken of, here several tables of this kind are mentioned. As also, 2Ch 4:8<\/span>, a greater number of golden tables, namely, ten, destined as it appears for the ten golden candlesticks, is spoken of, so in our passage (as in 2Ch 4:19<\/span>) a synecdoche appears to be used, and the one golden table of shew-bread to be included with the tables for the golden candlesticks. Silver tables (as silver candlesticks, 1Ch 28:15<\/span>) are only here expressly mentioned: such may be understood as included among the silver articles mentioned on the occasion of the repair of the temple by Joash (2Ch 24:14<\/span>; comp. also 2Ki 25:15<\/span>). The statements of the Rabbis, that the silver tables stood in the court, and the silver candlesticks in the chambers of the priests, may rest on an old tradition.<\/p>\n

1Ch 28:17<\/span>. And<\/em> (gave<\/em> him in pattern: the same supplement as in 1Ch 28:15<\/span>) the forks<\/em>, namely, the flesh-forks used in cooking the pieces of the sacrifices; comp. Exo 27:3<\/span>; 1Ki 7:50<\/span>. for the sprinkling-bowls () comp. also 2Ch 4:11; 2Ch 4:22<\/span>; for the cans or cups (, ) that were used in libations, Exo 25:29<\/span>; Exo 37:16<\/span>; Num 4:7<\/span>Of pure gold<\/em>; accus. of free subordination, as in 1Ch 28:15-16<\/span>.And for the golden tankards.<\/em>, from cover, are covered vessels, and so tankards (not cups); comp. Ezr 1:10<\/span>; Ezr 8:27<\/span>, the only other passages in which it occurs.<\/p>\n

1Ch 28:18<\/span>. The pattern of the chariot, the cherubim of gold<\/em>, The term pattern, , recurs here, near the close of the whole enumeration, from 1Ch 28:11-12<\/span>, but with as nota accusat.<\/em> The mercy-seat with its cherubim appears here symbolized as the chariot on which Jehovah sits or moves (comp. Exo 25:22<\/span>; Psa 18:11<\/span>; Psa 99:1<\/span>),a very important passage for the, right understanding of Eze 1:15<\/span> ff. The cherubim themselves, though only two in number, according to the present description, which represents the older and simpler, idea, exhibit as it were a chariot (observe that is not subordinate to as a genitive, but co-ordinate with it, as in apposition); of a wheel-work connected with it, an external exhibition of the chariot idea, as Ezekiel depicts it, nothing is indicated in the passage; the Sept. and Vulg. only, by taking as a genitive ( : quadriga cherubim<\/em>), have introduced this foreign element.That spread out<\/em> (their wings) and cover the ark of the covenant of the Lord, literally,<\/em> for spreading and covering, that is, they are represented spreading and covering with their wings. Comp. for this use of in the sense of becoming something, or appearing as somewhat, 22:33 , as king), also Gen 9:5<\/span>, Job 39:16<\/span>, and other passages, in Ew. 217, d<\/em> (p. 553). The change of , into (Sept., Vulg., and recent expositors, as Berth., Kamph., etc.) is therefore unnecessary. J. H. Mich, correctly: ut essent expandentes<\/em>, etc<\/em> To it is easy to supply , the wings, as object; comp. Exo 25:20<\/span>, and 1Ki 8:7<\/span>; 2Ch 5:8<\/span>.<\/p>\n

1Ch 28:19<\/span> contains again words of David, as the upon me, and the whole sense and contents teach.All this has He taught me in writing from the hand of the Lord upon me.<\/em> So it seems the difficult and perhaps corrupt words must be taken. To we are to understand as subject, and me(or perhaps us) as object. Possibly also might be connected with (comp. Pro 22:11<\/span>); but it is easier, on account of the collocation, to connect it either with or with . Now, as the grammatically (Psa 40:8<\/span> : ) admissible connection of the words into one notion, by a writing from the hand of Jehovah given me as a rule (Berth.), yields a very harsh and obscure sense, and as, moreover, the position of between and renders this connection extremely difficult, nothing remains but the connection of a writing from the hand of Jehovah being or coming upon me, by which is designated a writing springing from divine revelation, an immediate effect of divine inspiration (comp. the known phrase: the hand of Jehovah came upon me, 2Ki 3:15<\/span>; Eze 1:3<\/span>; Eze 3:14<\/span>, etc.). This naturally refers, not to the law of Moses, as the Rabbinical expositors think, but to the proposed building plan, draft, etc., which David refers to divine teaching, in so far as he did not conceive it arbitrarily, but designed it under the influence of the Divine Spirit (which, however, must have been effected in this case not directly by vision, as with Moses on Sinai). Comp. moreover, on the transition into the address without an introductory formula, 1Ch 22:18<\/span> f., 1Ch 23:4<\/span> f.<\/p>\n

1Ch 28:20-21<\/span>. Closing Admonition and Promise to Solomon.Be strong and active;<\/em> comp. 1Ch 28:10<\/span> and 1Ch 22:13<\/span>.For the Lord God, my God, is with thee;<\/em> comp. on 1Ch 28:9<\/span>. For the following promise: He will not fail thee (properly, withdraw from thee, namely, His hand) nor forsake thee, comp. Deu 31:6<\/span>; Deu 31:8<\/span>; Psa 138:8<\/span>; Jos 1:5<\/span>; Heb 13:5<\/span>.And behold the courses of the priests.<\/em> Personal attendance of the priests and Levites, or only of a majority of representatives of their order in the public assembly, can scarcely be inferred from this , just as the and with thee, does not necessitate the assumption that the willing craftsmen stood by Solomon, or were assembled around him.Every willing man of wisdom for all service,<\/em> properly, with regard to every willing man. The here is not nota accus.<\/em> (as 1Ch 28:1<\/span>; 1Ch 26:26<\/span>; 1Ch 24:6<\/span>), but yet serves to give emphasis to (Ew. 310, a<\/em>), which, though it cannot be translated, is yet not to be erased (against Berth.). For the notion of free-will ( = , 2Ch 29:31<\/span>), to designate the higher wisdom and skill of a craftsman, comp. Exo 35:5<\/span>; Exo 35:22<\/span>, and Latin phrases, as artes ingenu, liberates.<\/em> We are to think, moreover, of the same craftsmen as those named, 1Ch 22:15<\/span>; 2Ch 2:6<\/span>.For all thy matters<\/em>: to be explained according to 1Ch 26:32<\/span> (concerns, matters), scarcely: for all thy words or commands (as J. H. Mich., Starke, Keil, etc., think).<\/p>\n

2. Contributions of the assembled Princes for building the Temple: 1Ch 29:1-9<\/span>.Unto all the congregation,<\/em> which consisted, 1Ch 28:1<\/span>, merely of the princes or more eminent representatives (notables) of the people.Solomon, my son, whom alone God hath chosen,<\/em> properly a parenthesis: as the one () hath God chosen him. For young and tender, comp. 1Ch 22:5<\/span>.For the palace is not for man.<\/em> Only here and 1Ch 29:19<\/span> stands the later word , to denote the temple (with regard to its fort-like size and strength); elsewhere either of the Persian royal castle (Est 1:2<\/span>; Est 1:5<\/span>; Est 2:3<\/span>; Neh 1:1<\/span>) or of the castle in the temple at Jerusalem.<\/p>\n

1Ch 29:2<\/span>. On a<\/em>, comp. 1Ch 23:15<\/span>.Onyx-stones and set stones.<\/em> For onyx (sardonyx, etc.), or perhaps beryl, comp. Gen 2:12<\/span>; Exo 28:9<\/span>; Exo 28:20<\/span>; Job 28:16<\/span>; on , stones of settings, Exo 25:7<\/span>; Exo 35:9<\/span>, where also onyx-stones, designed for the high priests ephod and hoshen, are mentioned.Rubies and mottled stones, and all kinds of precious stones, and marble stones in abundance.<\/em>, properly stones of paint or lead-glance (comp. 2Ki 9:35<\/span>; Isa 54:11<\/span>), perhaps precious stones of very dark glancing colour, of dark purple, as carbuncle or ruby (, perhaps radically connected with ). The , stones of various colours, striped with veins (agate?), as precious costly stones, in general, , white marble (the Sept. and Vulg. explain it by an anachronism of Parian marble); comp. the contracted form , Son 5:15<\/span>; Est 1:6<\/span>.<\/p>\n

1Ch 29:3<\/span>. Over and above all that I have prepared for the holy house,<\/em> literally, upwards of all, out above all. On , without a relative particle connecting it with the foregoing , comp. 1Ch 15:12<\/span>.<\/p>\n

1Ch 29:4<\/span>. Three thousand talents of gold of the gold of Ophir,<\/em> of the finest and. best gold; comp. the excursus after 2 Chronicles 9<\/span>. Three thousand talents of gold, reckoned after the holy or Mosaic shekel, would amount to ninety million thalers (about 13,500,000), reckoned after the royal shekel to half as much; and the 7000 talents of silver would amount in the first case to fifteen million thalers (about 2,250,000), in the second case to half that sum. The greatness of this sum shows, at all events, that this includes the whole of Davids private property; comp. on 1Ch 22:14<\/span> f.To overlay the walls of the houses,<\/em> the proper temple buildings ( as in 1Ch 28:11<\/span>), the holy place and the most holy, with the court and the upper chambers, the inner walls of which, 2Ch 3:4-9<\/span>, were all hung with gold.<\/p>\n

1Ch 29:5<\/span>. The gold for golden,<\/em> or literally, for the gold, for the gold, etc.; comp. 1Ch 29:2<\/span>.And for all work by the hand of artificers<\/em>, for all works to be made by the hand of craftsmen.And who is willing<\/em> ( show oneself willing, as 1Ch 29:6<\/span>; Ezr 2:68<\/span>) to fill his hand this day unto the Lord, to<\/em> provide himself with free-will offerings for Him ; comp. Exo 28:41<\/span>; Exo 32:29<\/span>, and 2Ch 13:9<\/span>.The infinitive (along with , 2Ch 13:9<\/span>), also Dan 9:2<\/span>; Exo 31:5<\/span>.<\/p>\n

1Ch 29:6<\/span>. The princes of the houses,<\/em> properly, of the fathers; for ; comp. 1Ch 24:31<\/span>, 1Ch 27:1<\/span>, etc.With the rulers of the kings work,<\/em> literally, and with regard to the rulers; before the same superfluous untranslatable as in 1Ch 28:21<\/span>. These are the stewards of all the property and cattle of the king, 1Ch 28:1<\/span>, the officers of the royal domains.<\/p>\n

1Ch 29:7<\/span>. And gave, for the service of the house of God, of gold five thousand talents.<\/em> We must suppose a partial signing or guaranteeing of the sums named, not an immediate bare paying down, especially as the bulky contributions in the baser metals, the 18,000 talents of brass and the 100,000 talents of iron, could not possibly be present in natura.<\/em> Even Davids gifts of 3000 talents of gold of Ophir and 7000 talents of silver may be regarded as not a proper direct delivery of these large quantities of metals. Moreover, what the princes, according to our passage, contributed was about a half more than that given by David from his private means, namely1.5000 talents of gold = 150 million thalers (about 22,500,000), or by the other mode of reckoning, half that sum; 2.10,000 darics=75,000 thalers (about 11,250); 3.10,000 talents of silver = twenty -four million thalers (about 3,600,000); 4:18,000 talents of brass (copper), and 100,000 talents of iron; 5. Precious stones amounting to an indefinite sum. , with prosthetic here and Ezr 8:27<\/span>, along with Ezr 2:69, Neh 7:70<\/span> ff., is not a Hebrew designation of the drachma (as Ew. Gesch<\/em>. i. 254 still thinks), but of the daric, a Persian coin, containing 1 ducats, or 7 thalers (about 22s. 6d.); comp. Eckhell, Doctr. numm.<\/em> i. Vol. 3. p. 551; J. Brandis, Das Mnz-, Maass-, and Gewichtssystem in Vorderasien<\/em> (1866), p. 244; see also Introd. 3, a. In darics, the gold coin most current in his time (it is not meant by our author that it existed in Davids time), the Chronist states a smaller part of the sum contributed by the princes, and indeed that part which they gave in coined pieces, while he expresses the amount of uncoined gold that was offered in talents.<\/p>\n

1Ch 29:8<\/span>. With whom stones were found,<\/em> the present possessors of precious stones. Against Bertheaus rendering: and what was found therewith in precious stones, is the fact that the sing. , that is certainly to be taken distributively (comp. Ew. 319, a), cannot possibly refer to the sums or quantities in 1Ch 29:6-7<\/span>. For the Gershonite Jehiel, comp. 1Ch 26:21<\/span> f., where the name is Jehieli.<\/p>\n

1Ch 29:9<\/span>. Was exceedingly glad,<\/em> literally, was glad with a great gladness; comp. Zec 1:14<\/span>.<\/p>\n

3. Davids Thanksgiving; 1Ch 29:10-19<\/span>.Blessed be Thou, Lord God of Israel our father<\/em>. Among the partriarchs, as whose well-tried tutelary God and heavenly fountain of blessing Jehovah had now again proved Himself to David (by the operation of so highly joyful an act of faith as the free-will offering of the princes of the people), Israel is here specially set forth, because his life most resembled that of David, especially in this, that the cry, Lord, I am not worthy of the least of all the mercies, etc. (Gen 32:10<\/span>), might and must for him also (see 1Ch 29:14<\/span>) be the fundamental note of his prayer at the close of his fight of faith. At the end of his confession, where the expression is still more solemn, the address is more full: Lord God of Abraham, Isaac, and Israel, our fathers.For ever and ever;<\/em> comp. Psa 103:17<\/span>.<\/p>\n

1Ch 29:11<\/span>. Thine, O Lord, is the greatness;<\/em> comp. Psa 144:8<\/span>; and on power (here and 1Ch 29:12<\/span>), Ps. 21:14; on beauty (here and 1Ch 29:13<\/span>), Psa 94:6<\/span>; on lustre (, less suitably rendered victory by Luther), 1Sa 15:29<\/span>; on majesty ( by Luther, against the text: thanks), 1sa 16:27, Psa 21:6<\/span>. The whole doxology belongs to the apocalyptic in its main figures, as Rev 4:11<\/span>; Rev 5:12<\/span>; Rev 7:12<\/span>, etc.Thine, O Lord, is the kingdom, and Thou art exalted as head over all.<\/em>, kingdom, sovereignty, as Psa 47:8<\/span> f.; comp. Mat 6:13<\/span>. is not the participle, before which , Thou art, should be supplied (Berth.), but an infinitive noun, the being exalted; comp. 2Ki 2:21<\/span>; Ew. 160, e<\/em>. On head over all, comp. , Eph 1:22<\/span>.<\/p>\n

1Ch 29:12<\/span>. And the riches and the glory<\/em>; the same connection, Pro 3:16<\/span>; comp. also 1Ch 29:28<\/span>; 2Ch 17:5<\/span>; 1Ki 3:13<\/span>.<\/p>\n

1Ch 29:13<\/span>. And now, our God, we thank Thee,<\/em> properly, now are we thanking and praising Thy name: the participles express the constancy of the work; comp. 1Ch 23:5<\/span>.Thy glorious name,<\/em> literally, the name of Thy glory, as Luther here renders, while he has, 1Ch 29:3<\/span>, put holy house for house of holiness.<\/p>\n

1Ch 29:14<\/span>. For<\/em> (literally, and for; , as Jdg 10:10<\/span>) who am, I, and what is my people, that we should be able?<\/em> , properly, to hold or retain strength, then valere<\/em>, be able; comp, 2Ch 13:20<\/span>; Dan 10:8<\/span>; Dan 10:16<\/span>; Dan 11:6<\/span>.In this way<\/em>, as our just completed collection of free will offerings for the temple (1Ch 29:3-8<\/span>) has proved. On , comp. 2Ch 32:15<\/span>.<\/p>\n

1Ch 29:15<\/span>. For we are strangers before Thee, and sojourners;<\/em> comp. Psa 39:13<\/span>; Heb 11:13<\/span>; Heb 13:14<\/span>. Even in this strong assertion of the vanity and uncertainty of earthly life (on b<\/em>, comp. Job 8:9<\/span>; Psa 90:9<\/span> f., Psa 102:12<\/span>; and Jer 14:8<\/span>) appears, as in the foregoing verse, which recalls Gen 32:10<\/span>, an allusion to that which Jacob confessed at the end of his earthly career; comp. Gen 47:9<\/span>.<\/p>\n

1Ch 29:16<\/span>. All this store,<\/em> heap of money, wealth, as Ecc 5:9<\/span>. For the var. it (referring to the heap) for her, see Crit. Note.<\/p>\n

1Ch 29:17<\/span>. In the integrity of my heart.<\/em> as Deu 9:5<\/span>; comp. the foregoing , uprightness, Psa 17:2<\/span>.Thy people who are present<\/em>, have found themselves here. On for , comp. 1Ch 26:28<\/span> and 1Ch 29:8<\/span>; on finding oneself=being present, comp. 1Ch 28:1<\/span>; 2Ch 5:11<\/span>.<\/p>\n

1Ch 29:18<\/span>. Keep this<\/em>, the spirit of willingness, which expresses itself in these gifts.Imagination of the thoughts<\/em>, as 1Ch 28:9<\/span>.Stablish their heart<\/em> (or prepare), as 1Sa 7:3<\/span>.<\/p>\n

1Ch 29:19<\/span>. On a, comp. 1Ch 29:9<\/span>; on b<\/em> (), 1Ch 29:1<\/span>.<\/p>\n

4. Close of the public Assembly. Solomons Elevation to the Throne: 1Ch 29:20-25<\/span>.And all the congregation blessed<\/em>; with , as 1Ch 29:13<\/span> : , and with . And they bowed down to the Lord<\/em>, they did obeisance before God and the king as His earthly type and representative. For the combination of and , denoting now divine, now human, respect, comp. Gen 24:26<\/span>, Exo 12:27<\/span>; Exo 34:8<\/span>; 1Ki 1:16<\/span>; 1Ki 1:31<\/span>; and Psa 95:6<\/span>, etc.<\/p>\n

1Ch 29:21<\/span>. And they killed sacrifices unto the Lord, and offered burnt-offerings<\/em>. The same phrases are united, only in inverse order, 1Sa 6:15<\/span>. denotes here animal sacrifices in general, but in b<\/em> it signifies, in contrast with the before-mentioned burnt-offerings, peace-offerings (, Exo 25:5<\/span>) in connection with the proper joyful feasts.On the morrow of that day<\/em>; comp. Lev 23:11<\/span>; Jon 4:7<\/span>.<\/p>\n

1Ch 29:22<\/span>. And they ate and drank<\/em>. This describes the joyful feast, as 1Ch 12:39<\/span>; 1Ki 4:20<\/span>; Deu 12:7<\/span>; Deu 26:10<\/span>.And the second time made<\/em> . . . king<\/em>. , distinct from 1Ch 23:1<\/span>, where a first solemn elevation (proclamation) of Solomon to be the successor of his father was reported, with which, however, the ceremony of anointing was not connected. To the present second elevation corresponds that reported 1Ki 1:32<\/span> ff., as the mention there of Zadok as taking part in this solemn act of anointing shows.Anointed him unto the Lord<\/em> (according to the will of the Lord) to be ruler<\/em>, ; this is here for the sharper contrast with the following ; comp. moreover, 1Ch 28:4<\/span>; 1Ki 1:35<\/span>.And Zadok to be priest<\/em>. With this notice, peculiar to the Chronist, began the degradation of the other high priest, Abiathar, of the line of Ithamar, as Solomon formally completed it after his fathers death (1Ki 2:26<\/span> ff.), already in the lifetime of David: it was prepared by Zadok alone being anointed in the presence of the states along with the young king.<\/p>\n

1Ch 29:23<\/span>. And Solomon sat on the throne of the Lord as king<\/em>. For the anticipatory nature of this notice, comp. on 1Ch 23:1<\/span>; for the throne of the Lord, on 1Ch 28:5<\/span>.And he prospered; and all Israel obeyed him<\/em>, according to the hope of David expressed before, 1Ch 22:13<\/span>, regarding him. For = obeyed, comp. Deu 34:9<\/span>.<\/p>\n

1Ch 29:24<\/span>. Also all the sons of King David submitted to Solomon the king<\/em>, literally, gave hand under (comp. 2Ch 30:8<\/span>; Lam 5:6<\/span>). We may observe the slight allusion to the soon suppressed attempt of Adonijah (1Ki 1:5<\/span> ff.) which is contained in this statement, quite after the manner of the Chronist (see Principles of History and Ethics, No. 1).<\/p>\n

1Ch 29:25<\/span>. Magnified . . . exceedingly<\/em>; comp. 1Ch 22:5<\/span>.And bestowed upon him the majesty of the kingdom<\/em>. , as Psa 8:2<\/span>; , as 1Ch 29:11<\/span>.Which had not been on any king over Israel before him<\/em>. The construction is as partly in Ecc 1:16<\/span>, partly in 1Ki 3:12<\/span>. The phrase is somewhat hyperbolical, as there were only two kings of Israel before him (Ishbosheth our author is wont to ignore, as 1Ch 29:27<\/span> shows).<\/p>\n

5. Close of the History of David: 1Ch 29:26-30<\/span>.And the time that he reigned over all Israel<\/em>, inclusive of the seven years of his residence in Hebron (which is more exactly fixed, 2Sa 5:5<\/span>, at seven and a half years).<\/p>\n

1Ch 29:28<\/span>. In a good old age<\/em>; comp. Gen 15:15<\/span>; Gen 25:8<\/span>.Full (satisfied; comp. Job 42:17<\/span>) of days, riches, and glory<\/em>. For the combination , see on 1Ch 29:12<\/span>.<\/p>\n

1Ch 29:29<\/span>. And the acts . . . first and last<\/em>. The author here indicates the simple order which he laid down for his now finished representation of the life of David; see Evangelical and Ethical Reflections, No. 2.Behold, they are written in<\/em>, properly on; comp. 1Ch 9:1<\/span>. For the sources now named, see Introd. 5, II.<\/p>\n

1Ch 29:30<\/span>. With all his reign and his might;<\/em>, here his display of might, the power shown by him, his brave deeds; comp. 1Ki 16:5<\/span>.And the times that went over him<\/em>, the events that befell him. , as Job 24:1<\/span>; Psa 31:16<\/span>.And over all the kingdoms of the countries<\/em>, with which David came into friendly or hostile contact, as Phnicia, Philistia, Edom, Moab, etc. For the phrase, comp. 2Ch 12:8; 2Ch 17:10<\/span>; 2Ch 20:29<\/span>.<\/p>\n

evangelical and ethical reflections, apologetic and homiletic notes on. 1 Chronicles 10-29<\/strong><\/p>\n

1. On the historical and practical point of view under which the Chronist regards the brief account of the downfall of Saul and his house, with which he opens his full description of the history of David, he explains himself very clearly in the two closing verses of 1 Chronicles 10<\/span> : Sauls kingdom must, after a brief existence, make way for that of David, on the simple ground that it was not erected on the foundation of right faith in Jehovah the God of the covenant, and willing submission to Him; that its possessor had not once only, but constantly, cast to the winds that earnest warning voice of the prophet, Obedience is better than sacrifice, 1Sa 25:22<\/span>, and neglected even in the last hour to return to such a course, which was alone pleasing to God. Comp. Bengels appropriate note on those two verses (p. 16 of the Beitrge zu J. A. Bengels Schrifterklrung, aus handschriftl. Aufzeichnun gen mitgetheilt von Dr. Osk. Wchter, Leipz. 1865): It is worthy of remark that Saul is not expressly charged, when he died in his sin, with his long hate of David, but rather with the unbelief in which he kept not the word of God, and sought counsel at Endor. David indeed is out of the country a considerable time before Sauls death. Even at the last Saul might have obtained pardon, if he had earnestly returned to God, and entreated Him. But he lost all.Comp. also Schlier, Knig Saul (Bibelstunden<\/em>, Nrdlingen 1867), towards the end, and the homiletic notes of Erdmann on 1 Samuel 31<\/span> (Bibelwerk,<\/em> vi. 337).<\/p>\n

2. That our author aimed at no exhaustive treatment of the history of David in its external and internal coursethat he rather laboured as partly an excerptor, partly a supplementer, of earlier writers, and so wished to furnish something regarding the history of David contained in the present books of Samuel and Kings, similar in many respects to that which John the Evangelist did for the evangelical history presented by the synoptics,this he himself indicates in the closing words just considered, when, 1Ch 29:29-30<\/span>, he points for that which he may have omitted to the historical works of the prophets Samuel, Nathan, and Gad as his chief sources. But even before he repeatedly indicates his acquaintance with essential elements of the history of David, which, according to his plan, he does not report. Thus, in the notice prefixed as preface or introduction, concerning the downfall of Saul and his house, where he certainly alludes to the incident of the necromancer of Endor, but does not report it (1Ch 10:13<\/span> f.), and 1Ch 20:5<\/span>, where he names Goliath, but presumes the history of the slaughter by the youthful shepherd David as known; likewise 1Ch 12:1<\/span>, where he mentions the times of the exile and proscription of David under Saul, without entering into the particulars at least of its well-known catastrophes and vicissitudes; 1Ch 11:1<\/span> and 1Ch 12:23<\/span>, where he likewise points to the rival kingdom of Saul and Abner during the residence of David at Hebron; 1Ch 20:1<\/span>, where the proceedings at Jerusalem during the siege of Rabbath Ammon by Joab are slightly indicated; 1Ch 27:23-24<\/span>, where, by the mention of Ahithophel and Hushai, a similar reference is made to the rebellion of Absalom; and 1Ch 29:24<\/span>, where the attempt of Adonijah is in like manner touched upon. The omitted parts are, as must have been often manifest, almost always of such a nature as would have served, if brought into the field, to disturb and in some points obscure the lustre of the picture, and throw many a shadow on the otherwise almost uniform light. It is the first growing and youthful but arduously soaring aloft, further, the suffering and persecuted David, not less the despised and derided by all bystanders far and near (but comp. 1Ch 15:29<\/span>); lastly, the deeply guilty and penitent one, whose picture the Chronist avoids to draw, while all the more earnestly he collects all that appears fitted to represent the hero king in his greatness, and the activity of his reign as an uninterrupted chain of splendid theocratic events. To finish a picture that presents David in the meridian height of his glory and mighty achievements is the obvious aim of all that our author adds in the way of supplement on the ground of his sources to the life-picture of the great king as given in the books of Samuel. Such are the whole contents of 1 Chronicles 17<\/span> : (the brave men who stood by David even during the reign of Saul, and the number of the warriors out of all the tribes who made him king in Hebron); those of 1 Chronicles 15, 16<\/span> (the full delineation of the preparatory, accompanying, and concluding solemnities in the introduction of the ark into its new abode on Zion); finally, those of the closing 1 Chronicles 22-29, on the internal history of the kingdom and the preparations for the building of the temple, which coincide only in subordinate points with the much more summary parallel sections of Samuel and 1 Kings, but on the whole exhibit the peculiarity and special tendency of our author in full force, and in so far, notwithstanding their dry statistical character and tedious lists of names and numbers, are of special interest (comp. No. 2). The preference of our author for the exhibition of all the brilliant traits of the history of David, or, if you will, his panegyristic idealizing tendency and method, is shown also in the short remarks of a reflective kind at the close of the several sections, which almost always issue in the exhibition of some brilliant aspect of the reign of David, or of the state of the people and the theocracy under him; for example, passages such as these: And David became greater and greater, and Jehovah Zebaoth was with him, 1Ch 9:9<\/span>; Day by day they came to David to help him, until the camp was great, like a camp of God, 1Ch 12:22<\/span>; His kingdom was lift up on high, because of His people Israel, 1Ch 14:2<\/span>; And Davids fame went out into all lands; and the Lord brought his fear upon all nations, 1Ch 14:17<\/span>; And David reigned over all Israel,: and executed judgment and justice for all his people, 1Ch 18:14<\/span>; Is not the Lord your God with you, and hath He not given you rest on every side? For He hath given the inhabitants of the land into my hand, and the land is subdued before the Lord and His people, 1Ch 22:18<\/span>; But David took not . . . because the Lord had promised to increase as the stars of heaven, 1Ch 27:23<\/span>; And he died in a good old age,; full of days, riches, and glory, 1Ch 29:28<\/span>; And the Lord magnified Solomon exceedingly in the eyes of all Israel, and bestowed on him the majesty of the kingdom, which had not been on any king over Israel before him, 1Ch 29:25<\/span>. And the enumerations and arrangements of the names of Davids heroes, servants, spiritual and temporal officers (princes), counsellors, etc., subserve the same optimistic and idealizing tendency as presented by the author; and the ever-recurring preference in these enumerations for symbolic numbers, especially for three and thirty (see 1 Chronicles 12<\/span> :), seven (the supreme officers of the kingdom and the crown, 1Ch 19:14<\/span> ff., and the counsellors of the king, 1Ch 27:32<\/span> ff.), and twelve or twenty-four, which latter numbers appear as the principle regulating the whole spiritual (Levitical-priestly) and temporal hierarchy of officers in the kingdom of David (see especially 1 Chronicles 23-27).<\/p>\n

3. Next to the selection of material, the arrangement of it, the order followed in the history of David, is characteristic for the authors conception of this brilliant period of the history of salvation before the exile. This order, however, is, as the same closing remark, 1Ch 29:29<\/span>, to which we owe the above explanation of the choice of material by the author indicates, an extremely simple and elementary one. The author distinguishes the first and last acts of David; he divides his material between the two great heads of the earlier and later events of the reign of David (or of the entrance and exit of David). But among the first acts he does not understand Davids youth, with his persecutions by Saul, etc. (so that the last acts would embrace the period of his reign, as in the present division of the books of Samuel, the second of which treats of his reign), but the course of events till shortly before the end of his life, that is, until he took measures for the building of the temple, and the regular transference of the kingdom to his successor, which latter the author regards as the last acts. The point of division separating the last acts from the first is to be sought neither in 1Ch 10:13<\/span> f., for the narrative of the downfall of Saul closing with these verses is merely the preface or introduction to the acts of David; nor in 1Ch 12:40<\/span> or 1Ch 13:1<\/span>, for here, where the accounts of the elevation of David to the throne of all Israel, and the close of the seven years reign at Hebron, come to an end, the author clearly intends no deeper section (against Kamph.). In truth, the transition from the first to the last acts takes place in 1Ch 22:1<\/span>, where, after representing the glorious external (military and political) course of the forty years reign of the king, his provisions for transferring as well the sovereignty as the still unsolved problem of the building of the temple to his son Solomon begins to be describedwhere, accordingly, as it is said in the further course of the narrative, 1Ch 23:1<\/span> : David was old and full of days; and he made his son Solomon king over Israel (comp. the remarks made, p. 142, on the generalizing import of those words). It is a peculiar trait of the Chronist, distinguishing in a characteristic way his view and method of history from that of the author of the books of Samuel, that he draws a sharp line between the evening of Davids life as his , and the mid-day as his (or between the completion and continuance of his reign), and weaves into the representation of the evening of his life a full retrospect of the whole internal aspect of the royal household under David. The picture thus drawn of the Levitical and priestly, and of the military and civil, government and official hierarchy of the king (1Ch 23:27<\/span>), forms, together with its frame of reports concerning the collections and preparations of David, and the chiefs of the people for the temple to be built by Solomon (22 and 28, 29), as it were, the legacy of David to his son, the testament of one glorious king to his no less glorious (according to the peculiar Levitical and hierarchical conception of our author indeed, 1Ch 29:25<\/span>, still more glorious) heir and successor. It is on account of Solomon, the temple-builder, that the author dwells so long on this legacy of his father preparing and stipulating for the building, and that this part of his work rises to the importance of a second half of the history of his father, to an episode in the life of David, comparable with the so-called report of travels by Luke in the third Gospel, or the farewell addresses of our Lord in John 13-14, bearing in a still higher degree the character of a retrospect and legacy. Beside this very minute representation of the close of Davids life, that under the hands of our author, notwithstanding its comparatively brief duration, has assumed the form of an autumn almost equal in length with the preceding summer of life, the spring with its vicissitude of clear sunshine and rough storm is quite cast into the shade; it appears, indeed, by the merely occasional allusions to its incidents which are contained in 1 Chronicles 10-12, intentionally reduced to a vanishing point in the development of the whole. Yet, in the section relating to the catastrophe of Saul, 1 Chronicles 10<\/span>, the author has furnished an independent preface or introduction to the chief object of his representation, and so has given to the whole a threefold arrangement, in which, however, by far the greatest importance belongs extensively and intensively to the second and third parts.<\/p>\n

4. The statement of the Chronist has suffered nothing in credibility by this peculiar arrangement and distribution, especially by his dwelling so long on the preparations for building the temple, and the measures taken for transferring the kingdom to Solomon, which are so briefly handled in the introduction to the books of Kings. The solid walls of the old sources appear through the cover corresponding to his individual view and bent, which he has imparted to the building he has erected. This holds as well of the sections on the external government, peculiar to his statement, as of the closing accounts of the king setting his house in order and handing it over to his successor.1<\/span> It appears particularly fitted to awaken confidence in his statement, that no special preference for the wonderful is to be remarked in the sections peculiar to him; that, in fact, some of these sectionsfor example, 12, 23 ff., and 27 ff.report only that which corresponds to the occurrences of every-day life, which might arise in the profane history of any kingdom or people. And even there, where his statement runs parallel with that of the older historical books, scarcely anywhere does any stronger preference appear for the wonderful or extraordinary than in those documents, except, perhaps, his account of the census and the plague, which has certainly a trace of the miraculous more than the older parallel text (1Ch 21:26<\/span>). At the most, the suspicion of unhistorical exaggeration might rest on some of the surprisingly high numbers, as they appear in the present text, 1Ch 12:23-40<\/span>; 1Ch 12:22<\/span>, and 1Ch 29:4<\/span> ff., unless partly the obvious possibility of occasional corruption, partly the almost inevitable necessity of the assumption that smaller values than those usually assumed are to be admitted, served very much to diminish the ground which these passages present for critical assaults. Comp. that which is remarked on them in detail (1Ch 12:23<\/span> ff., p. 106 f, and 1Ch 22:14<\/span>, p. 137 f.), and see, moreover, the Apologetic Remarks on 1Ch 15:16<\/span>, p. 119 ff.<\/p>\n

5. Homiletic hints for the history of David in rich selection are to be found in Erdmanns elaboration of the books of Samuel (vol. 6 of the Bibelw<\/em>.), With respect to the sections peculiar to the Chronist, a small gleaning may here be presented of some noteworthy practical hints from older expositors:<\/p>\n

On 1Ch 12:38-40<\/span>, Starke, after Burmann, remarks: What is here said of David is a fine figure (type) of the Messiah. . . . He also at first had only a small following; but after He came to His glory, the kingdom of God burst forth mightily, and subjects to Him were collected in all the world. … To David come even those of the tribe of Benjamin, the brethren of Saul, the bitter enemy of David; so had Christ disciples from the Jews, even from the Pharisees, His deadly foes; and as we by nature are all His foes, He yet converts us to His love and to faith in Him…. At Davids anointing was great joy; on all sides was provided store of eating and drinking; even so believers rejoiced at and after Christs ascension, and because they had all things common. On 1Ch 16:27<\/span>, comp. the remark (suitable also to the contents of 2326) of Bengel, p. 1 Chronicles 17<\/span> : This is so fine in David; he has gone as nigh to the Levites as it was possible for him to do, as if he were one of them; and yet he has invaded no right. How finely devotion and valour are combined! Something quite peculiar has taken place in Davids heart. On 1Ch 29:30<\/span> he remarks: How earnest is the dear David become in his old age! How he has come as nigh as possible to the building of the temple!<\/p>\n

Comp., with regard to the credibility of the statement concerning Davids last directions to Solomon especially the giving of the instructions for the building of the temple, the remark of Bertheau on 1Ch 28:11-19<\/span> : The whole section thus shows that David not only made preparations for building the temple by providing materials, but also gave definite orders for the execution of the work and the making of the vessels to Solomon, and that he proceeded not according to his own invention and design, but was directed by divine revelation. In the books of Kings, nothing of this occurs; but if we must gather from the accounts of Chronicles, that David not only thought of the temple, but made preparations for it, which could not have consisted in an uncertain collection of materials, we shall not be able to avoid assuming that a communication was made according to which, even in Davids time, the plan of the temple was fixed. To execute the buildings itself was not permitted to David; but he had completed the preparations so far, that Solomon in the fourth year of his reign was able to proceed with the building, and to finish it in the eleventh (1 Kings 6<\/span>). The report of Davids preparation, which extended to the fixing of the plan for the building, is the historical foundation for the statement in our verses, in which the free handling of the historical material, according to modern views, is as obvious as in the remaining sections of the last two chapters of the first book of Chronicles.<\/p>\n

Footnotes:<\/strong><\/p>\n

[1]<\/span>For a number of mss. and old editions read (for the service).<\/p>\n

[2]<\/span>For the Sept. and Vulg. read ; comp. Exeg. Expl<\/p>\n

[3]<\/span>So the Kethib<\/em> (); the Keri<\/em> has , referring to .<\/p>\n

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange<\/b><\/i><\/h4>\n

CONTENTS<\/p>\n<\/p>\n

Having finished the Chronicle of persons and things, as pertaining to the service both of the temple and the court; this chapter opens to us on interesting view of some of the concluding scenes of the life of David. He calls his people together; makes an affectionate address to them; delivers the pattern to Solomon of the temple, and earnestly exhorts both him and the people to the greatest care and diligence in the building of it.<\/p>\n<\/p>\n

1Ch 28:1<\/span><\/p>\n<\/p>\n

We have some account of David’s conduct towards the close or his life, in the opening of the first book of the Kings; but by no means so particular, nor so interesting, as in this chapter. David is represented here in a very amiable and affectionate light, and the Holy Ghost hath been pleased to cause the sacred writer to be more particular upon it. He convenes all Israel before him. He is about to take his leave of them forever. The time is arrived that he must be gathered to his fathers. He therefore wishes to see them all once more, and to dismiss them with his love and his blessing, before that he himself receives the Lord’s dismission from this world to a better.<\/p>\n

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

The Willing Mind<\/p>\n

1Ch 28:9<\/span><\/p>\n

<\/strong><\/p>\n

God does not enter man’s heart till man himself opens the door. The turning-point with a man is when he surrenders freely his will to God. God’s greatest power towards a man is seen in subduing his will. It is the strongest fortress that He takes. The service which He requires from His people is a willing service.<\/p>\n

I. A Willing Mind Triumphs over Difficulties.<\/strong> There are those who cast about for or make difficulties, the unwilling. They admit the force of your reasoning, but create barriers, or at least exaggerate them. Like children that deface their book that they may escape learning their lessons. Another class have uncommonly clear eyes for seeing difficulties clearer than for seeing duties. Difficulties are to them like the large letters on great posters, and duties like the small letters which people pass without observing. Such people have weak inclinations. They would rather be good and do good, but they are, on the whole, open for influences in one direction or another, just as they come. ‘A double-minded man is unstable in all his ways.’ ‘Willing,’ in the text, is opposed not only to unwilling, but to mere inclining. The mere wisher dreams, the wilier prepares for work. For example, in the matter of temptation. How many who complain of temptations have really a strongly willing mind to resist them? So with attendance at the house of God. So with working for Christ. Very feasible reasons can be given sometimes for the omission of such duties. Counter-arguments may seem weak in comparison, but the ‘willing mind’ would cut its way through all.<\/p>\n

II. A Willing Mind Makes Duty Pleasant.<\/strong> Duty and pleasure are often opposed to each other. They set out with different objects, and own different authorities. The very essence of duty is the sacrifice of our own will. ‘Even Christ pleased not Himself.’ ‘I came not to do Mine own will.’ Christ’s will from the first was lost in His Father’s; His very meat and drink was to do His will. Man, on the other hand, is naturally in arms against duty i.e. against God. Duty comes awkward to him like learning to work tools. For a time old habit makes the proper handling very irksome and tiresome, but after we have learned the art there is pleasure in it. Then what is right and what is pleasing are the same thing. So, in room of trying to shirk duty, set about bringing your mind to it.<\/p>\n

III. A Willing Mind Ennobles Service.<\/strong> It is not hard work which constitutes slavery. The difference between the slave and the freeman is the ‘willing mind’. It was the indolent servant who thought his lord an ‘austere’ master. To the willing mind all service is alike noble anointing the head or washing the feet. What would be irksome and be felt humbling to others is a joy to the mother of a child.<\/p>\n

IV. A Willing Mind Makes our Offerings Acceptable.<\/strong> ‘To the noble mind rich gifts wax poor when givers prove unkind.’ God will be contented with nothing but the heart. Serve Him with a perfect heart and with a ‘willing mind’.<\/p>\n

References. XXVIII. 9. G. Brooks, Outlines of Sermons,<\/em> p. 127. XXVIII. 10. A. G. Brown, Penny Pulpit,<\/em> No. 1061. XXIX. 1. C. Perren, Outline Sermons,<\/em> p. 228. G. W. Rutherford, The Key of Knowledge,<\/em> p. 216. G. G. Bradley, Christian World Pulpit,<\/em> vol. xx. p. 289. XXIX. 5. C. Perren, Revival Sermons,<\/em> p. 220. F. E. Paget, Helps and Hindrances to the Christian Life,<\/em> vol. ii. p.<\/strong> 254.<\/p>\n

Fuente: Expositor’s Dictionary of Text by Robertson<\/b><\/i><\/h4>\n

The Personal God<\/p>\n

<\/strong><\/p>\n

1Ch 28:20<\/p>\n

Every man has what practically amounts to a god of his own. That is to say, he has a conception of God which no other mind has seized, and that conception forms the living centre of his personal religion. There are several gods in Christendom which I have renounced, and against which every honest man should, from any point of view, inveigh with strong indignation. Three examples occur to me at this moment, (1) There is a god that specifically foreordains so many people to be saved and so many to be lost; this god calls upon all men to be saved, well knowing that the call will neither be heard nor answered, because of an arbitrary decree which he himself has issued. This god I abhor and renounce, and I treat his power with scorn and defiance. No such god could ever secure my confidence or tempt me into other than mocking prayer. (2) Then there is another god, in many respects the exact contrary of this. He is infinitely soft; he is “all tears”; he is constantly misspending his love and complaining of the daily waste; his life is a tumultuous sentiment, rushing like an unbanked river into any swamp that will receive it and turn it into fetid and barren greenness. This god I pity and avoid. There is further (3) a kind of gentleman-god who is the refined and respectable patron of a certain type of churches. He never attends any other place of worship; he is nothing if not genteel; he submits himself sabbatically to the mild encomiums of sundry feeble persons who use him for professional purposes and never make any vulgar or exciting allusions to him.<\/p>\n

My God is wholly unlike these three idols. Were there but these three to choose from, I should in very deed be a godless man. My heart goes out towards another God, about whom I will say what little I can, the most being less than nothing, and the highest love being but dead coldness when spoken in the words of man. What I know about this God I have learned solely from the Son of the carpenter. He seemed to be a long time in saying anything about God. The first time he spoke of him, except by way of quotation, he did not call him God, or Lord, or Most High, or Eternal; he called him “your Father which is in heaven”! Not that he disavowed the more solemn name, for the next time he turned to the topic he said “God’s throne.” After long companionship with the Son of the carpenter, and even much loving intimacy with his most secret heart, I have come to know something about this Father who has a throne, and this God who is a Father.<\/p>\n

Intellectually my God is as unthinkable as mathematically the horizon is immeasurable. We can lay one end of the tape upon the earth, but we cannot lay the other end on the horizon, yet the horizon is visible, and is just yonder<\/em> ! But because God is unthinkable it does not follow that he is not to be thought about. The fatal mistake of some thinkers seems to lie just there. The unthinkable is not something contrary to thought, but is something above thought, as the immeasurable is not a quantity which disproves figures, but exceeds them. Astronomy gives us a universe whose orbit is so stupendous that any section of any circle ever measured by mathematics appears upon its circumference as merely a straight line. An unthinkable universe, yet objectively here, undeniable, most palpable, and not wholly without use! I like to think about it until thought falls into a dream, and the dream is too grand for words and becomes a dumbly religious amazement. If I think only of my own parish, I become small; of my own country only, a selfish patriot; of the universe, I heighten with the infinite idea. This experience has its inexpressible counterpart in religion. I am incomplete and restless without God. I grope for him in a great darkness, and my heart is pained with bitter crying and a very agony of desire. You must give me a God, or I will create one. Idolatry is philosophical; in its most tragic bloodiness it is but the desperation of a life that is nearly Divine. The God and Father of Jesus Christ fills me with ineffable satisfaction, not that he falls wholly within the lines of my intellectual capacity, but is as the sun which fills the earth with its glory and yet holds in reserve infinitely more than the earth can receive. It is open to others to call this phantasy on my part. I might call it phantasy, too, and endeavour to quench it, but that I am the better for it, coming out of the enrapturing reverie as I do with a sacred contempt for all meanness and a burning desire to help and bless all other human life. Such a phantasy is not without substance, and therefore is no phantasy, though seeming to be such to men whose intellectual guests are always less than themselves. If it perished like a cloud, I might value it at the price of a cloud, but so long as it constrains me to do good, to think nobly, to give generously, and to suffer patiently, I must encourage it, though it be called by no other name than phantasy.<\/p>\n

Another thought. It is a mistake to suppose that knowledge tomes to us solely through what are known as intellectual proeesses. Some things we know intuitively, some sympathetically, some experimentally. Some knowledge is, so to say, startled into us by sudden distress or sudden joy. No image or superscription of reasoning is upon it, yet it rules us like a revelation, and it is consciously at the peril of a great loss that we refuse it place and utterance in our life. As human education is something both before school and after it the school being merely a bracket in the opening of youth so knowledge, in its highest reach and quality, comes before reasoning and continues after it, without any law or measure which science has yet determined. I put it down, therefore, as one line in my creed that man’s knowledge is not the product or issue of his intellect alone.<\/p>\n

The most powerful may I not say the most tremendous? hold which God has upon me is in a moral direction. He is in very deed a holy God. He cannot look upon sin with the least degree of allowance. He gives me a final standard of right and wrong. If I could get rid of this God, I could easily get rid of all inconvenient morality. He will not allow me to yield to the temptation of circumstances, or to pit one suggestion against another in any argument whose conclusions would fraudulently enrich me, or separate my individual benefit from the security and completeness of the broad commonwealth. There is a law of righteousness in his mouth, a sword of justice is in his hand, and the whole royalty of his throne is set against all selfishness and corruption. This is my God. He is the continual torment of my sin, and the continual hope of my penitence. I am a better man with him than I could possibly be without him, and that is a test which no false religion can bear. Without him my morality would be a calculation, a public attitude, or a social investment; it might often have the semblance of the rarest virtue, and for all purposes of casual criticism might successfully float through the passing hour: but a vital and invincible morality it would not be; it would not wear well; any unequal strain might break it, and show the inner craft of an artificial exterior.<\/p>\n

These two aspects of God give me all that I need in the way of intellectual speculation and moral rest. My mind is filled with the grandeur of the conception, and its highest moods are promised an ever-enlarging delight and satisfaction. On the other hand, I find the rest which every mind must ardently desire when looking at the collisions and tumults of all time. I feel that the end is not yet, and that my judgment would be as a word spoken out of season. More than this, I am assured that the world must be more to its Maker than ever it can be to me, and therefore that if he can keep the sunny roof over its stormy scenes, it would be imbecility and impiety on my part to complain of its inequalities and misadventures. I rest in the almightiness of God, and my patience is ennobled into a religion by the confidence that all things are working together by measures and compensations which must result in universal contentment and rest. Again and again, therefore, I am shown that my creed is not a phantasm, but a reality, not a dream which pleases one set of my powers, but a discipline that puts upon me great strains and summons me to gracious labours.<\/p>\n

This Unthinkable and Holy God I humbly receive from Jesus Christ, the Son of the carpenter. “He only hath revealed him.” He claims that he came from the bosom of the Father, and my experience of his grand and ever-ennobling teaching confirms the probability of his having done so. More than this: so far as the human intellect can go, Jesus Christ is not, in his word and works, distinguishable from God. Whether beyond the point attainable by the mind any inequality discovers itself we cannot now know. To my mind Jesus Christ is one with God. His words are unfathomable in meaning, though direct and immediate in the holy uses of comfort and illumination. More and more do I grow in the conviction that any God that cannot be made immediately available by the very simplest descriptions or definitions is neither the Father nor the Saviour of men. Though he be great, yet must he have respect unto the lowly; to the lowly he must accommodate himself in his revelations, and in no wise must he shut himself up as the monopoly of professional interpretation or sacerdotal pretension. These conditions are all realised in the God of Jesus Christ. God is love. God is light. God is life. God is a Spirit. God is Father. No other God ever admitted of such easy translation into the speech of men. This is MY God.<\/p>\n

Fuente: The People’s Bible by Joseph Parker<\/b><\/i><\/h4>\n

XXIV<\/p>\n<\/p>\n

THE ARMY; CIVIL ORGANIZATION; INTERNATIONAL COMMERCE; RELIGIOUS ORGANIZATION<\/p>\n

1Ch 23:1-29:22<\/span><\/p>\n

<\/strong><\/p>\n

The scriptural materials for the life of David present him as a great poet, and we are accustomed to think of him in the light of his poetry, particularly of his elegies and psalms. We think of him as a great warrior from his youth up in the successful campaigns he waged in pushing out the boundaries of the kingdom until they fulfilled the promise to Abraham. Then we think of him as a legislator, as he devised many useful laws, but we seldom give him due credit for his organizing power. A great writer has said that what Alfred the Great did for England, and what Napoleon did for France, David did for his kingdom in the way of organization. I will take up the items of this organization and give you a clear conception of it.<\/p>\n

I. The army.<\/p>\n

<\/strong><\/p>\n

His army roll showed 288,000 men. It would have been a great burden to a small kingdom like this to keep up a standing army of 288,000 men; so he divided his army into twelve great corps. Only one corps would serve a month; in the course of the entire year the 288,000 men would have served each one of them one month. In that way the spirit of military drill and organization was kept up. In case of war he could call out the whole 288,000 and have a vast army of drilled men. So his army organization, we will say, consisted of 288,000 men, twelve army corps of 24,000 each, each corps serving one month in the year, coming on in succession. Each corps was subdivided into, say, twenty-four regiments of 1,000 men each, and each regiment into ten companies of 100 men each, something like the “century” of the Roman Legion, a centurion commanding 100 men. These were the subdivisions of the main army. There was a bodyguard always kept near the king’s person. I do not recall that anywhere the number of this bodyguard is given. Sometimes they are called “Cherethites” and “Pelethites.” Whatever their name, it was a permanent bodyguard of which Benaiah was the commander.<\/p>\n

Then there was an order of men sometimes compared to the knighthood, the 600; the original organization of this 600 was in the Cave of Adullam, when David was an outlaw, and it was perpetuated all through his life. This 600, every one a hero and champion, was divided into two bands of 300 each. These bands were divided into companies of 100 each, and the one hundreds were divided into twenties. The six captains over the hundreds and the chief captain over all make the famous seven. The captains over the twenties make the famous thirty. Every man of this band of 600 was an experienced warrior and had signalized himself on many eventful occasions, and every one of the thirty and every one of the seven, that is, the thirty-seven officers, were especially famous.<\/p>\n

Let us see if we have this army organization clear: 288,000 divided into twelve corps of 24,000 each; each corps commanded by its own general, with Joab as general-in-chief; each 24,000 serving one month and no more unless there was a war. In addition to that, a bodyguard, the famous 600; the three captains of the first 300 were the most worthy; the three captains of the other 300 were somewhat less worthy. Each 100 was divided into twenties; the captains over the twenties make the thirty worthies; then the six captains over the one hundreds, and a chief captain of the 600 make the thirty-seven worthies. That is David’s military organization.<\/p>\n

II. The civil organization.<\/p>\n

<\/strong><\/p>\n

The civil organization was based upon the law of Moses. Each tribe was governed by its prince, and by a graded system of subordinate judges, chiefs of thousands, chiefs of hundreds, chiefs of fifties, and chiefs of tens, and the ordinary affairs pertaining only to the tribes were attended to by these men. That wag derived from the Mosaic administration, but in David’s time we come to quite a different need, the matters relating to God and his kingdom. For this work David appointed 6,000 Levites as judges and he distributed them over the whole territory. They represented the national affairs only.<\/p>\n

These 6,000 Levites had the following functions:<\/p>\n

1. They were what we would call “federal judges” judges over matters that pertained to the general government.<\/p>\n

2. Sanitary officers.<\/p>\n

3. They were charged with education. There never was such a spirit of general education as grew up in this organization of David. First of all, there were the schools of the prophets. They were kept up and had been ever since Samuel’s time. In these schools of the prophets they studied the whole law of God, and particularly music, vocal and instrumental. They also studied everything that related to the prophetic office. That was the curriculum of the schools of the prophets, and that was where David got his education. These 6,000 Levites, each one in his own section, had charge of the educational work, and the result was that when Solomon came to the throne you find him the most thoroughly educated man since the days of Moses. Dr. Taylor, in his King of Israel, well says:<\/p>\n

The preeminence attained by Solomon in all the branches of education is, to my mind, an evidence of the advanced condition of the nation generally in this department; since, unless a good foundation of elementary knowledge had been imparted to the youth of the land as a whole, it is hardly possible to account for the appearance of such a man as Solomon in that age. No doubt he was endowed with preternatural wisdom; but this, as is usual in the economy of Providence, would be engrafted upon a high degree of ordinary culture; and the question forces itself upon the historical student, “Who were his tutors, and who taught them?” You do not find the loftiest mountains rising isolatedly from some great plain. The highest mountains are never solitary peaks. They belong usually to some great chain, and are merely the loftiest elevations in a country the general character of which is mountainous; and in the same way the greatest scholars appear, not among ignorant people, but among those who have a high average of education, and in countries where a good substratum of instruction is enjoyed by the common average of the community. The historian, Froude, has put this thought admirably when he says, “No great general ever arose out of a nation of cowards; no great statesman or philosopher out of a nation of fools; no great artist out of a nation of materialists; no great dramatists, except when the drama was the passion of the people. Greatness is never more than the highest degree of an excellence which prevails around it, and forms the environment in which it grows.” Now if these views be correct, the rise of Solomon, who was so conspicuous for his intellectual culture and scientific attainments, may be regarded as a proof that in the reign of David, and more particularly, perhaps, in the zenith of his administration, education was extensively diffused, and earnestly fostered by him among the tribes.<\/p>\n

When we come to study Solomon, in his time, we will find a reference to the wise men of the day. These were the men who grew out of David’s educational system. Solomon is but the product of the educational department set us by David. Let us now see what we have learned about these Levites:<\/p>\n

1. They were federal judges, passing sentence on all matters pertaining to the nation at large.<\/p>\n

2. They were sanitary men, looking after all matters pertaining to the health of the people.<\/p>\n

3. They were educational men.<\/p>\n

4. They were the stewards of what is called the “royal property.” We would call it now, in our government, “revenue.” By a single paragraph we are told of David’s overseers of the treasure houses of the tribes, of the vineyards, of the orchards, pastures, etc., so that there must have been what in England would be called “crown-lands,” land that belonged to the general government. In every tribe and in every important place you would see a treasure house.<\/p>\n

Let us see what that treasure house was for. The system of worship provided for a central place of worship, and for the support of those who conducted matters at the central place of worship there was a tithe in cattle, grain, vineyards, etc., so you see that it would be necessary to have storehouses all over the nation where these tithes could be gathered up. It took a very consummate organization to put all these matters in such working order that there could be no deficiency in the royal treasury from any part of the land, nothing deficient in sanitary conditions. Nothing anywhere escaped the Argus eyes of the judicial system of government. Moreover, David developed commerce.<\/p>\n

III. An international commerce.<\/p>\n

<\/strong><\/p>\n

This was a tremendous item in the contribution to the wealth of the nation. The kingdom produced more than it could use in the way of clothes, and it was necessary to export surplus products and to bring in things that could not be produced at home. You can imagine the continuous stream of caravans from Damascus to Egypt and from Tyre to Arabia, across the country. It would be necessary to carry to foreign countries various kinds of produce in exchange for the things brought to David from them. In Solomon’s time you will see an enlargement of this commerce. He not only reached the Atlantic Ocean, as in David’s time, through the fleets of Tyre, but China and India by means of the fleet at Eziongeber on the Gulf of Akabah. David would want cedars from Lebanon, and would want to employ skilled artisans and architects. David was a great builder. He built a fine palace for himself, and he built many fine buildings in Jerusalem. In paying for these artisans, architects, and materials from foreign countries he would use the surplus products of his own kingdom, carrying from Judah to Tyre by caravan, to Damascus by caravan, to Egypt, to Arabia. This necessitated treasure-houses and storehouses, and David had them by his system of organization.<\/p>\n

IV. The religious organization.<\/p>\n

<\/strong><\/p>\n

The religious organization surpassed anything that this world has ever known. At no time in the history of the world, in any nation, was there ever such a perfect organization of religious service. After David was made king of all Israel at Hebron, where he had been reigning over Judah seven years, he captured Jerusalem and made that the central place of worship, and there the great feasts were celebrated. He is going to have a system of worship that will not only impress the minds of his own people, but all people who come in touch with them, so that in the days of the captivity the Babylonians would say, “Sing us one of the songs of Zion,” and they would reply, “How can we sing the songs of Zion in a strange land?” and would hang their harps on the willow trees.<\/p>\n

There were 38,000 Levites over thirty years of age in this religious organization, 6,000 of whom were set apart for judges, sanitary officers, and educators, leaving 32,000 for the Temple service. These 32,000 men were divided as follows: 24,000 into twenty-four courses of 1,000 each, set apart to minister at the sanctuary; in other words to be servants of the priests for anything the priests would want done; 4,000 set apart as porters; and 4,000 as singers. The priests, that is, the sons of Aaron, were classified into twenty-four courses. This classification continued until the New Testament time. Zacharias, the father of John the Baptist, belonged to the course of Abia, and when it came his turn to go and act as priest in the Temple, it was determined by lot, and the lot fell upon him to offer incense as priest. The priests were divided into twenty-four courses, and the singers divided. There were twenty-four bands of these singers, not all present at one time, but all could be grouped at national festivals, when the Passover came, or Feast of Tabernacles, or Pentecost, or the great day of Atonement; then the entire 4,000 singers would be there with their various instruments of music; the cymbal band, the psaltery band, the harp band, the trumpet band, Alamoth, or female choir, Sheminith, or male choir everybody in that 4,000 would understand just what services were requisite on his part, and just when. One twenty-fourth of the time he had to be there, and on all national occasions he had to be there. Offerings take into consideration the sabbatic cycle, which consisted of the weekly sabbath, every seventh day; the new-moon sabbath, every lunar month; the annual sabbaths, the Passover, Tabernacle, and Pentecost festivals; the land sabbath, all of every seventh year; the jubilee sabbath, every fiftieth year, each and all with its appropriate and imposing ritual, you get some idea of David’s religious system.<\/p>\n

When we come to study the book of Psalms, one of the most attractive books in the whole Bible, we will there find that the service of the second temple was based upon David’s plan, and led to our present arrangement of the Psalms. No writer has yet, with sufficient vividness, described the worship at Jerusalem in the Old Testament times. Rev. J. H. Ingraham, the Episcopalian, who committed suicide, attempted to describe it in letters that a daughter of an Egyptian Jew wrote to her father about how the Temple service impressed her in the time of Christ. These letters are found in his Prince of the House of David.<\/p>\n

<\/em><\/strong><\/p>\n

That was the religious organization. One living in any part of the country, from Hamath on the northwest to the Euphrates on the northeast, to Edom on the southeast, to Philistia on the southwest, and a case coming up, there was an appropriate officer to whom his case would be referred; everything was arranged for judicial, executive, and legislative. Some things were attended to in the national convention. This occurred when the great festivals brought the people together in the grand convocation, or when something of special importance was to be done with reference to succession, as we saw when David called the whole nation to accept his son Solomon as king.<\/p>\n<\/p>\n

QUESTIONS<\/p>\n

<\/strong><\/p>\n

1. In what spheres was David great?<\/p>\n<\/p>\n

2. Describe his army organization: (1) How many enrolled? (2) How divided, and why? (3) What the subdivisions?<\/p>\n<\/p>\n

3. Describe David’s body-guard. Who the commander?<\/p>\n<\/p>\n

4. Describe the organization of his famous 600; (1) Its divisions; (9) Its subdivisions; (3) Who the famous thirty-seven?<\/p>\n<\/p>\n

5. Describe the civil organization: (1) What part derived from the Mosaic administration? (2) What additions in David’s time? (3) What the functions of the 6,000 Levites? (4) What proof of the diffusion of education by David? (5) What was the treasure-house?<\/p>\n<\/p>\n

6. Describe his system of international commerce: (1) Its necessity; (2) How carried on? .<\/p>\n<\/p>\n

7. Describe his religious organization: (1) How does it compare with the other religious organizations of the world? (2) How many and who constituted it? (3) Its divisions and subdivisions? (4) Its relation to the book of the Psalms?<\/p>\n

Fuente: B.H. Carroll’s An Interpretation of the English Bible<\/b><\/i><\/h4>\n

1Ch 28:1 And David assembled all the princes of Israel, the princes of the tribes, and the captains of the companies that ministered to the king by course, and the captains over the thousands, and captains over the hundreds, and the stewards over all the substance and possession of the king, and of his sons, with the officers, and with the mighty men, and with all the valiant men, unto Jerusalem.<\/p>\n

Ver. 1. And David assembled.<\/strong> ] Here the holy penman returneth to the history, which he began to set forth. 1Ch 23:1-2 And verily this speech of David’s should be the more set by, because it was one of his last – inter Davidis novissima<\/em> – wherein he ordereth what he would have done after his death; and taketh care of posterity. Me mortuo terra igne misceatur,<\/em> a<\/em> was a wild speech of a most wicked emperor. I could not but heartily affect the man, said Theodosius concerning Ambrose, because I saw him solicitous of the Church’s welfare after his decease, no less than he was wont to be while alive. <\/p>\n

<\/p>\n

And of his sons.<\/strong> ] Or, And his sons; these were a part of the assembly. <\/p>\n<\/p>\n

a<\/em> .<\/p>\n

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

1 Chronicles Chapter 28<\/p>\n

<\/strong><\/p>\n

In 1Ch 28<\/span> we have the assembly of the princes, where David stands and addresses them, although he was now drawing near the close. “As for me,” he says, “I had in my heart to build a house of rest for the ark of the covenant of Jehovah, and for the footstool of our God.” This was a great word which it is well to dwell upon for a moment. “A house of rest for the ark.” It was not so in the wilderness. It was either “Rise up, O Jehovah,” or “Return.” It was always motion – motion actually, or motion in prospect. But the blessed feature of the day that is coming will be rest – rest after toil – rest after sorrow. And this will be the fruit of the suffering of the true Son of David. We see it beautifully in Psa 132<\/span> , where David, who has been afflicted, prays for Solomon. And Solomon will bring in the rest, but only as a sign. True rest is yet to come. “There remaineth a rest for the people of God.” This is not yet accomplished; it will be in due time.<\/p>\n

David, then, here looks forward to the ark of the covenant of Jehovah having a house of rest. “But,” says he, “God said unto me, Thou shalt not build an house for My name, because thou hast been a man of war, and hast shed blood. Howbeit Jehovah, God of Israel, chose me before all the house of my father to be king over Israel for ever: for He hath chosen Judah to be the ruler; and of the house of Judah, the house of my father; and among the sons of my father He liked me to make me king over all Israel.” He had given him a good work. He was not to build the house; but he, above all, had the preparation of the material and the ordering of it, even when it was built – not Solomon, but David. Solomon carried out the regulations of David. Therefore, whatever may be the future glory of the kingdom, we must remember that the sufferings of Christ morally take an incomparably higher place. David was more important than Solomon. Solomon was only the fruit, so to speak, of David. The glory of the kingdom was only the result of the one who had glorified God as the outcast and rejected one, but the real establisher, of the kingdom. Then he says, “And He said unto me, Solomon thy son, he shall build My house and My courts: for I have chosen him.” David therefore gives to Solomon his son the pattern of the porch and of the houses.<\/p>\n

We see how completely David is the source of everything here. “The pattern of all that he had by the Spirit.” It was not any question of his own will. “And the pattern of all that he had by the Spirit, of the courts of the house of Jehovah, and of all the chambers round about, of the treasuries of the house of God, and of the treasuries of the dedicated things. Also for the courses of the priests and the Levites, and for all the work of the service of the house of Jehovah, and for all the vessels of service in the house of Jehovah.” Nay, more than that, he gave by weight of the gold for the various vessels, and the silver for those that were to be made of silver – the tables, for instance; “also pure gold for the flesh-hooks and for the bowls, and the cups.” Everything was to a nicety arranged by David. “All this, said David, Jehovah made me understand in writing by His hand upon me, even all the works of this pattern.” It was really God arranging all by His servant. On this ground David charges Solomon. “Be strong and of good courage, and do it: fear not, nor be dismayed: for Jehovah God, even my God, will be with thee; He will not fail thee, nor forsake thee, until thou hast finished all the work for the service of the house of Jehovah.” It was the great prospect of David’s declining years. It was not his own house, but Jehovah’s house. He had no doubt about his own; he was not troubled about it; he did not think about it. He prays God for it; he could rest upon God’s word. God would surely establish the house of David, but David locked for the building of the house of Jehovah. David could not rest without God being glorified, and he desired at any rate to have his own part. And God gave him a good part – not the building, but all things gathered in view of it, and ordered too.<\/p>\n

Fuente: William Kelly Major Works (New Testament)<\/b><\/i><\/h4>\n

1 Chronicles<\/p>\n

DAVID’S CHARGE TO SOLOMON<\/p>\n

1Ch 28:1 – 1Ch 28:10 <\/strong> .<\/p>\n

David had established an elaborate organisation of royal officials, details of which occupy the preceding chapters and interrupt the course of the narrative. The passage picks up again the thread dropped at 1Ch 23:1 . The list of the members of the assembly called in 1Ch 28:1 is interesting as showing how he tried to amalgamate the old with the new. The princes of Israel, the princes of the tribes, represented the primitive tribal organisation, and they receive precedence in virtue of the antiquity of their office. Then come successively David’s immediate attendants, the military officials, the stewards of the royal estates, the ‘officers’ or eunuchs attached to the palace, and the faithful ‘mighty men’ who had fought by the king’s side in the old days. It was an assembly of officials and soldiers whose adherence to Solomon it was all-important to secure, especially in regard to the project for building the Temple, which could not be carried through without their active support. The passage comprises only the beginning of the proceedings of this assembly of notables. The end is told in the next chapter; namely, that the Temple-building scheme was unanimously and enthusiastically adopted, and large donations given for it, and that Solomon’s succession was accepted, and loyal submission offered by the assembly to him.<\/p>\n

David’s address to this gathering is directed to secure these two points. He begins by recalling his own intention to build the Temple and God’s prohibition of it. The reason for that prohibition differs from that alleged by Nathan, but there is no contradiction between the two narratives, and the chronicler has already reported Nathan’s words 1Ch 17:3 , etc., so that the motive which is ascribed to many of the variations in this book, a priestly desire to exalt Temple and ritual, cannot have been at work here. Why should there not have been a divine communication to David as well as Nathan’s message? That hands reddened with blood, even though it had been shed in justifiable war, were not fitted to build the Temple, was a thought so far in advance of David’s time, and flowing from so spiritual a conception of God, that it may well have been breathed into David’s spirit by a divine voice. Sword in one hand and trowel in the other are incongruous, notwithstanding Nehemiah’s example. The Temple of the God of peace cannot be built except by men of peace. That is true in the widest and highest application. Jesus builds the true Temple. Controversy and strife do not. And, on a lower level, the prohibition is for ever valid. Men do not atone for a doubtful past by building churches, founding colleges, endowing religious or charitable institutions.<\/p>\n

The speech next declares emphatically that the throne belongs to David and his descendants by real ‘divine right,’ and that God’s choice is Solomon, who is to inherit both the promises and obligations of the office, and, among the latter, that of building the Temple. The unspoken inference is that loyalty to Solomon would be obedience to Jehovah. The connection between the true heavenly King and His earthly representative is strongly expressed in the remarkable phrase: ‘He hath chosen Solomon . . . to sit upon the throne of the kingdom of Jehovah,’ which both consecrates and limits the rule of Solomon, making him but the viceroy of the true king of Israel. When Israel’s kings remembered that, they flourished; when they forgot it, they destroyed their kingdom and themselves. The principle is as true to-day, and it applies to all forms of influence, authority, and gifts. They are God’ s, and we are but stewards.<\/p>\n

The address to the assembly ends with the exhortation to these leaders to ‘observe,’ and not merely to observe, but also to ‘seek out’ God’s commandments, and so to secure to the nation, whom they could guide, peaceful and prosperous days. It is not enough to do God’s will as far as we know it; we must ever be endeavouring after clearer, deeper insight into it. Would that these words were written over the doors of all Senate and Parliament houses! What a different England we should see!<\/p>\n

But Solomon was present as well as the notables, and it was well that, in their hearing, he should be reminded of his duties. David had previously in private taught him these, but this public ‘charge’ before the chief men of the kingdom bound them more solemnly upon him, and summoned a cloud of witnesses against him if he fell below the high ideal. It is pitched on a lofty key of spiritual religion, for it lays ‘Know thou the God of thy fathers’ as the foundation of everything. That knowledge is no mere intellectual apprehension, but, as always in Scripture, personal acquaintanceship with a Person, which involves communion with Him and love towards Him. For us, too, it is the seed of all strenuous discharge of our life’s tasks, whether we are rulers or nobodies, and it means a much deeper experience than understanding or giving assent to a set of truths about God. We know one another when we summer and winter with each other, and not unless we love one another, and we know God on no other terms.<\/p>\n

After such knowledge comes an outward life of service. Active obedience is the expression of inward communion, love, and trust. The spring that moves the hands on the dial is love, and, if the hands do not move, there is something wrong with the spring. Morality is the garment of religion; religion is the animating principle of morality. Faith without works is dead, and works without faith are dead too.<\/p>\n

But even when we ‘know God’ we have to make efforts to have our service correspond with our knowledge, for we have wayward hearts and obstinate wills, which need to be stimulated, sometimes to be coerced and forcibly diverted from unworthy objects. Therefore the exhortation to serve God ‘with a perfect heart and with a willing mind’ is always needful and often hard. Entire surrender and glad obedience are the Christian ideal, and continual effort to approximate to it will be ours in the degree in which we ‘know God.’ There is no worse slavery than that of the half-hearted Christian whose yoke is not padded with love. Reluctant obedience is disobedience in God’s sight.<\/p>\n

David solemnly reminds Solomon of those ‘pure eyes and perfect judgment,’ not to frighten, but to enforce the thought of the need for whole-hearted and glad service, and of the worthlessness of external acts of apparent worship which have not such behind them. What a deal of seeming wheat would turn out to be chaff if that winnowing fan which is in Christ’s hand were applied to it! How small our biggest heaps would become!<\/p>\n

The solemn conditions of the continuance of God’s favour and of the fulfilment of His promises are next plainly stated. God responds to our state of heart and mind. We determine His bearing to us. The seeker finds. If we move away from Him, He moves away from us. That is not, thank God! all the truth, or what would become of any of us? But it is true, and in a very solemn sense God is to us what we make Him. ‘With the pure Thou wilt show Thyself pure; and with the perverse Thou wilt show Thyself froward.’<\/p>\n

The charge ends with recalling the high honour and office to which Jehovah had designated Solomon, and with exhortations to ‘take heed’ and to ‘be strong, and do it.’ It is well for a young man to begin life with a high ideal of what he is called to be and do. But many of us have that, and miserably fail to realise it, for want of these two characteristics, which the sight of such an ideal ought to stamp on us. If we are to fulfil God’s purposes with us, and to be such tools as He can use for building His true Temple, we must exercise self-control and ‘take heed to our ways,’ and we must brace ourselves against opposition and crush down our own timidity. It seems to be commanding an impossibility to say to a weak creature like any one of us, ‘Be strong,’ but the impossible becomes a possibility when the exhortation takes the full Christian form: ‘Be strong in the Lord, and in the power of His might.’<\/p>\n

Fuente: Expositions Of Holy Scripture by Alexander MacLaren<\/b><\/i><\/h4>\n

assembled = convoked, or mustered. <\/p>\n

princes of Israel. Compare 1Ch 27:16-22. <\/p>\n

captains = princes (throughout the chapter). See note on 1Ch 27:1. <\/p>\n

stewards. Compare 1Ch 27:25-31. Each body consisted of twelve persons. App-10. <\/p>\n

Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n

Chapter 27<\/p>\n

And then the courses were established in chapter twenty-seven. There were twelve captains for, one for each month to oversee a particular month. And then the princes were established for the twelve tribes. And in verse twenty-three, chapter twenty-seven,<\/p>\n

But David took not the number of them from twenty years old and under: because the LORD had said he would increase Israel like the stars of heaven. Joab the son of Zeruiah began to number, but he didn’t finish the task, because of the plague that fell upon Israel; and neither was the number put into the account of the chronicles of king David ( 1Ch 27:23-24 ).<\/p>\n

And then David’s own personal administration of his own personal wealth. It speaks of the man that he set over his own treasury, over the storehouses of the fields, the cities. The men that were in charge of the work in the field, the tilling of the ground and so forth. The man that was over his vineyards. And the man who was over the increase of the vineyards with the wine cellars. The one who was over the olive trees and the fig trees. And the one who was over the cellars of oil, and another one over the herds that fed in the plains of Sharon. Another one that was over the herds that fed in the valleys and over the camels. And so David had all of these vast things to take care of, and he was, no doubt, a super administrator also.<\/p>\n

And Ahithophel was the king’s counselor: with Hushai the Archite who was the king’s companion: and after Ahithophel was Jehoiada and Joab, of course, was the general of the army ( 1Ch 27:33-34 ). “<\/p>\n

Fuente: Through the Bible Commentary<\/b><\/i><\/h4>\n

1Ch 28:1. And David assembled all the princes of Israel, the princes of the tribes, and the captains of the companies that ministered to the king by course, and the captains over the thousands, and captains over the hundreds, and the stewards ever all the substance and possession of the king, and of his sons, with the officers, and with the mighty men, and with all the valiant men, unto Jerusalem.<\/p>\n

David, in his old age, and soon to die, summoned a great representative assembly of the notables of his kingdom.<\/p>\n

1Ch 28:2. Then David the king stood up upon his feet,<\/p>\n

He was ill, and obliged to keep his bed; but; he left his couch for this solemn occasion. He did not even remain seated, although extremely weak; but he stood up upon his feet.<\/p>\n

1Ch 28:2. And said, Hear me, my brethren, and my people:<\/p>\n

Those who read carefully will notice the sweetness of Davids style now that he is about to die. It was after the great sin of his life, and after he and his subjects had suffered because of his numbering the people, that he calls the men before him my brethren. He had sometimes spoken of them as his servants; but now he adopts a very humble style, and putting himself on a level with them, he says to them, Hear me, my brethren, and my people.<\/p>\n

1Ch 28:2-3. As for me, I had in mine heart to build an house of rest for the ark of the covenant of the LORD, and for the footstool of our God, and had made ready for the building: but God said unto me, Thou shalt not build an house for my name, because thou hast been a man of war, and hast shed blood.<\/p>\n

Admire the frankness of David in telling the people what God had said to him. There is no other biography in the world like the Bible, for it tells the faults and follies of those whose history it records. David was a man after Gods own heart; yet, as he had been used as a sword, for the defense of Gods people, and the destruction of their enemies, he could not be permitted to build the temple. He frankly tells the people all that God had said; it would not reflect any honour upon himself, but it was true, and therefore he kept nothing back. One falls in love with David for the frankness of his utterance. When a king, and an aged man, and just about to die, he tells the people all this story.<\/p>\n

1Ch 28:4. Howbeit the LORD God of Israel chose me before all the house of my father to be king over Israel for ever: for he hath chosen Judah to be the ruler; and of the house of Judah, the house of my father; and among the sons of my father he liked me to make me king over all Israel:<\/p>\n

He delights to dwell upon the election of God. It was not by the right of primogeniture that he was chosen king; it was by the will and good pleasure of God. Judah was one of the younger tribes, and yet it was made the royal tribe. In Judah, the house of Jesse was of no great importance; yet God chose it as the royal family; and in the household of Jesse, David was the youngest, yet the Lord liked him, and chose him to be king over all Israel.<\/p>\n

1Ch 28:5. And of all my sons, (for the LORD hath given me many sons,) he hath chosen Solomon my son to sit upon the throne of the kingdom of the LORD over Israel.<\/p>\n

David seems to harp upon this sweet string of the divine choice. I wonder that so many good people are afraid of this blessed doctrine. They fight shy of it; they seem to run away at the very sound of the word election. Yet is it the very joy of saints. God hath chosen them, and ordained them to be his servants.<\/p>\n

1Ch 28:6-8. And he said unto me, Solomon thy son, he shall build my house and my courts: for I have chose him to be my son, and I will be his father. Moreover I will establish his kingdom for ever, if he be constant to do my commandments and my judgments, as at this day. Now therefore in the sight of all Israel the congregation of the LORD, and in the audience of our God, keep and seek for all the commandments of the LORD your God: that ye may possess this good land, and leave it for an inheritance for your children after you for ever. <\/p>\n

Thus he talked with the great number of the nobility and chief men of his kingdom who were gathered round him.<\/p>\n

1Ch 28:9. And thou, Solomon my son, know thou the God of thy father,<\/p>\n

God is very dear to us; but perhaps under no aspect is he more tenderly near us than as the God of our father: My son, know thou the God of thy father.<\/p>\n

1Ch 28:9. And serve him with a perfect heart and with a willing mind: for the LORD searcheth all hearts, and understandeth all the imaginations of the thoughts: if thou seek him, he wilt be found of thee; but if thou forsake him, he will cast thee off for ever.<\/p>\n

What a covenant this was under which Solomon stood! Alas! he was not as true to God as he should have been; and though we hope he was not east away for ever, yet under his rule Israel began to decay, and he pierced himself through with many sorrows in his latter days.<\/p>\n

1Ch 28:10. Take heed now; for the Lord hath chosen thee to build an house for the sanctuary: be strong, and do it.<\/p>\n

It is fine to hear this old man, in his weakness, stirring up the young man. We generally expect to see the youths full of zeal, and the old men somewhat slow; but grace can turn the tables against nature. Here the old man, feeble as to his body, is vigorous as to his spirit.<\/p>\n

1Ch 28:11. Then David gave to Solomon his son the pattern of the porch, and of the houses thereof, and of the treasuries thereof, and of the upper chambers thereof, and of the inner parlours thereof, and of the place of the mercy seat, <\/p>\n

He had it all ready in his mind; and before he died, he passed over the plans of that wonderful piece of architecture to his son Solomon.<\/p>\n

1Ch 28:12-13. And the pattern of all that he had by the spirit, of the courts of the house of the LORD, and of all the chambers round about, of the treasuries of the house of God, and of the treasuries of the dedicated things: also for the courses of the priests and the Levites, and for all the work of the service of the house of the LORD, and for all the vessels of service in the house of the LORD.<\/p>\n

Everything was laid down, catalogued, and arranged so that Solomon had only to follow the plans given to him by his father, and all would be right. Think of the love of David to his God. Though he might not build the temple, he would draw the plans for it; and though he might not live to see it completed, yet he would, in his own mind, arrange all the courses of the priests and the Levites, and every detail, even to the placing of the vessels of service in the courts of the Lords house.<\/p>\n

1Ch 28:14-15. He gave of gold by weight for things of gold, for all instruments of all manner of service; silver also for all instruments of silver by weight, for all instruments of every kind of service: even the weight for the candlestick of gold, <\/p>\n

Or, the candelabra.<\/p>\n

1Ch 28:15. And for their lamps of gold, by weight for every candlestick, and for the lamps thereof: and for the candlesticks of silver by weight, both for the candlestick, and also for the lamps thereof, according to the use of every candlestick.<\/p>\n

They were not for the burning of candles, but for oil lamps. There was a Lamp-stand, with seven lamps upon the stand; and there were ten of these in the temple. There was only one in the tabernacle; but there were ten in the temple. David arranged everything.<\/p>\n

Those seven-branched golden candlesticks stood like pastors of the church; and the little silver candlesticks were carried about like evangelists, who go from place to place that the whole house of God may be served with light. Everything was by weight. God knows what he would have in his house, and he measures out to each one according to his need.<\/p>\n

1Ch 28:16-17. And by weight he gave gold for the tables of shewbread, for every table; and likewise silver for the tables of silver: also pure gold for the flesh-hooks, and the bowls, and the cups: and for the golden basons he gave gold by weight for every bason; and likewise silver by weight for every bason of silver:<\/p>\n

I like to think of David planning all these little things, first receiving instruction from God, then waiting upon God for further direction, and thinking not only about the great golden candelabra, but about the silver candlesticks, and the flesh-hooks, and the howls, and the cups, and the basons. They who love God love everything that has to do with him; they have a holy concern even for the smaller matters pertaining to the house of the Lord.<\/p>\n

1Ch 28:18-20. And for the altar of incense refined gold by weight; and gold for the pattern of the chariot of the cherubims, that spread out their wings, and covered the ark of the covenant of the LORD. All this, said David, the LORD made me understand in writing by his hand upon me, even all the works of this pattern. And David said to Solomon his son, Be strong and of good courage, and do it:<\/p>\n

Do not talk about it; do not sit down, and dream over the plans, and think how admirable they are, and then roll them up; but, Be strong and of good courage, and do it. <\/p>\n

1Ch 28:20. Fear not, nor be dismayed: for the LORD God, even my God, will be with thee;<\/p>\n

What a pretty touch that is! The LORD God, even my God, will be with thee.<\/p>\n

1Ch 28:20. He will not fail thee, nor forsake thee, until thou hast finished all the work for the service of the house of the LORD.<\/p>\n

Therefore, be of good courage, you that are working for God, for he will not fail you, nor forsake you, until you have finished all the work for the service of the house of the Lord.<\/p>\n

1Ch 28:21. And, behold, the courses of the priests and the Levites, even they shall be with thee for all the service of the house of God: and there shall be with thee for all manner of workmanship every willing skillful man, for any manner of service!<\/p>\n

God always finds men for his work. We sometimes see a lot of cowards run away, and we say to ourselves, What will happen now? Why, God will find better men than they are! And when there seems to be a paucity of really valiant men in Israel, God has them in training; and that awkward squad out there will yet become a band of brave men for the service of the house of God.<\/p>\n

1Ch 28:21. Also the princes and all the people will be wholly at thy commandment. <\/p>\n

Thus the grand old man finished up his life by starting another to carry on the work which he was obliged to leave.<\/p>\n

Fuente: Spurgeon’s Verse Expositions of the Bible<\/b><\/i><\/h4>\n

1Ch 28:1-8<\/p>\n

Introduction<\/p>\n

This and the following chapter conclude First Chronicles and are devoted to the final words and instructions of king David, especially as they related to Solomon and the construction of the temple. David freely confessed here that God had told him, “Thou shalt not build a house for my name” (1Ch 28:3); but David nevertheless proceeded to build it, making all the necessary preparations for doing so, accumulating the necessary supplies, and vigorously commanding Solomon and all Israel to build it. Throughout human history, every man has been credited with doing what he commanded others to do, a principle illustrated a hundred times in the Bible; and we must therefore accept the truth that David’s actions with reference to Solomon’s temple were sinful. He violated the prohibition that God laid upon him.<\/p>\n

The inspired Chronicler has given us in these chapters a faithful and accurate record of what was said and done; but many of the things David said and did in these two chapters were not based upon what God had commanded but upon David’s sincere and honest misunderstanding of the prophecy of the Lord through Nathan the prophet.<\/p>\n

Once the die was cast and all Israel had enthusiastically accepted the idea of building a temple, God indeed accommodated to it, continuing to bless Israel, and even overruling their sins and mistakes, bending them to contribute toward the Eternal Purpose of Redemption for all mankind.<\/p>\n

Yes, God even commanded the temple to be rebuilt under Ezra and Nehemiah; but at that stage in Israel’s long and rebellious history of sin and apostasy, the heavenly command to build again the temple must be viewed as exactly the equivalent of Jesus’ command for Judas Iscariot to betray him (Joh 13:27), or the command of God’s angel to Balaam, “Go with the men” (Num 22:35).<\/p>\n

Solomon’s temple, in every real sense, was the project conceived and achieved by David. It was in the same category as the monarchy, used and overruled by God toward the achievement of his eternal purpose; but neither of them, in the ultimate sense, was actually the will of God, except in the sense that he permitted them.<\/p>\n

This background review of the Jewish temple should be kept continually in mind in our study of these two chapters.<\/p>\n

1Ch 28:1-8<\/p>\n

DAVID’S PUBLIC ANNOUNCEMENT THAT SOLOMON WOULD BUILD THE TEMPLE<\/p>\n

“And David assembled all the princes of Israel, the princes of the tribes, and the captains of the companies that served the king by course, and the captains of thousands, and the captains of hundreds, and the rulers over all the substance and possessions of the king and of his sons, with the officers, and the mighty men, even all the mighty men of valor, unto Jerusalem. Then David the king stood up upon his feet, and said, Hear me, my brethren, and my people: as for me, it was in my heart to build a house of rest for the ark of the covenant of Jehovah, and for the footstool of our God; and I made ready for the building. But God said unto me, “Thou shalt not build a house for my name, because thou art a man of war, and hast shed much blood. Howbeit Jehovah, the God of Israel, chose me out of all the house of my father to be king over Israel forever: for he hath chosen Judah to be prince; and in the house of Judah, the house of my father; and among the sons of my father he took pleasure in me to make me king over all Israel; and of all my sons (for Jehovah hath given me many sons) he hath chosen Solomon my son to sit upon the throne of the kingdom of Jehovah over Israel. And he said unto me, Solomon thy son, he shall build my house and my courts; for I have chosen him to be my son, and I will be his father. And I will establish his kingdom forever, if he be constant to do my commandments and mine ordinances, as at this day. Now therefore, in the sight of all Israel, the assembly of Jehovah, and in the audience of our God; observe and seek out all the commandments of Jehovah your God; that ye may possess this good land, and leave it for an inheritance to your children after you forever.”<\/p>\n

“I have chosen him to be my son, and I will be his father” (1Ch 28:6). This and the following verse positively indicate that David was here basing what he said upon his understanding of the prophecy in 1Ch 28:7; however, that prophecy said nothing at all resembling what David here declared. Solomon, in no sense whatever, was God’s son, nor did God establish Solomon’s throne for … ever. All that was happening in this chapter was taking place during David’s lifetime, absolutely contrary to the specific declaration in 2Sa 7:12 that the promised Great One who would build that house for the name of God would do so, “When thou (David) shalt sleep with thy fathers, and that the Promised One would be SET UP AFTER THEE” (2Sa 7:12). Solomon was not set up after David but during David’s reign; and God did not do it, as the prophecy indicated, but David did it! (See our extensive comment on this in 2Samuel.)<\/p>\n

E.M. Zerr:<\/p>\n

1Ch 28:1. This verse reports a call for a general assembly of all David’s chief men. He knows he is near the end of his life, and plans to inform his people of what had been in his mind, also what he hopes to have done after he is gone. <\/p>\n

1Ch 28:2. The ark was a divine instrument for the service of God, ordained by the Lord himself. Yet its material was earthly and the forming of it was done by man. In view of such facts it was fitting to call the building David proposed to erect a resting place for the ark. But when he came to speak of it in connection with God personally, he claimed no higher honor for the temple than to call it a footstool. <\/p>\n

1Ch 28:3. See my comments at Ch. 22:11 on the attitude of David regarding this matter of his being denied the privilege of building the temple. <\/p>\n

1Ch 28:4. Instead of feeling as if he were left out of all honor, David called attention to the particulars in which he had been favored. For one thing, his tribe was chosen to furnish the kings who were to reign in Jerusalem. Next, out of that tribe the Lord chose his father’s family. Last but not least, of the eight sons his father had, he was the one chosen. <\/p>\n

1Ch 28:5. In continuing his specifications of favors David pointed out that of all the many sons he had, God had selected Solomon to be the next king. Not only was Solomon to be king, but was to be allowed the honor of building the house of God, something David had longed to do but was forbidden. It might be wondered why David had this feeling of preference for Solomon. There is no direct statement in the Bible on this subject. But we know that Solomon was a son of Bath-sheba, and the affair with that attractive woman, although connected with some bitter memories, must have left a feeling of favoritism in the mind of David. <\/p>\n

1Ch 28:6. David’s reverence for God would naturally influence him to have profound respect for his activities. God had set Solomon on a pedestal of special favor by the endearing terms of father and son; David had been told all this. It necessarily impressed him with the outstanding importance of this son of the woman of tender memory. <\/p>\n

1Ch 28:7. For ever means “age-lasting.” Had Solomon been always true to God, the vast extent of his jurisdiction (see 1Ki 4:21) would have continued to the end of that (Jewish) age. But the condition on which such favor was to be granted was that he continue in obedience to the Lord’s commandments. As at this day means that the future king should serve God according to the law that was then in force. <\/p>\n

1Ch 28:8. This exhortation was addressed to the assembly of the great men mentioned in verse 1. It was in the sight of the congregation and in the hearing of God. It should always be remembered that God hears all that is said. That is important as to the things we say, and also as regards the instructions that are given us from any of God’s authorized teachers. Leave it for an inheritance. This expression implies more than is generally realized. Many people act as if they were not responsible on behalf of the future generations. If they see lit to consume the land to which they have a title, they think it is no concern of others. This verse teaches that the men then in charge of the land were to conduct themselves in such a manner that the territory would be left for others after the present generations had passed away. <\/p>\n

Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n

Here begins the final charge of the greatest of the Hebrew kings to his son Solomon, and to the princes and captains and mighty men of the nation. He first made an impressive declaration of his recognition of the government of God in his own appointment to kingship, and that of his son. This, however, was but the background against which he made the declaration which was nearest his heart concerning the house of God. What evidently gave him unqualified satisfaction was that it was to be built. His rejection as builder and Solomon’s appointment, were matters of minor importance.<\/p>\n

Therein is seen the deepest stratum in his make-up, that which had compelled even his sins to his ultimate making. Out of this conviction came his charge to his son on the principles which were to govern him in the future. The charge was twofold, “Know God,” and “Serve God.” This was followed by a promise and a warning equally clear and forceful, “Seek Him, and He will be found of thee.” “Forsake Him, He will cast thee off for ever.” And again the Temple was uppermost in David’s thinking, more important to his heart than the welfare of his son. “Take heed now; for the Lord hath chosen thee to build an house for the sanctuary; be strong and do it.”<\/p>\n

After the charge David solemnly gave to Solomon the pattern of the house in all its details, ending with the tender assurance that in his obedience Solomon would have the presence of God and the help of willing men. Solomon entered on his reign and work with the highest and best advantages. <\/p>\n

Fuente: An Exposition on the Whole Bible<\/b><\/i><\/h4>\n

1Ch 28:9<\/p>\n

In these words we have beautifully exemplified to us the anxiety of a truly religious parent for his children’s everlasting good. Consider:<\/p>\n

I. That without sincerity and seriousness our religion can be of no value in the sight of the omniscient God, of Him who is described by Himself as “searching all hearts and understanding all the imaginations of the thoughts.”<\/p>\n

II. Real seriousness is altogether of a practical nature. It does not depend on the state of a person’s feelings, but on his general course of life and behaviour. It is so much more easy to keep up religious feelings, or what are called so, than really religious practices that the outside show of seriousness is much more often to be met with than the reality. The heavenly advice to us is now, as it has always been, “My son, know thou the God of thy fathers.”<\/p>\n

III. It is not enough that young persons should be taught merely to “know the God of their fathers;” they must be warned also of the necessity which is laid upon them, as on all Christians, to “serve Him with a perfect heart, and with a willing mind.” To “serve God with a perfect heart” is the sum and substance of all practical religion. It means that we should love Him more than any or all of the things of this world; that we should be ever seeking what will please Him, and avoiding what will grieve Him; that we should live as in His constant presence, and be thoroughly resigned and satisfied with what He orders for us. By the expression “serving God with a willing mind” seems to be meant that religion should be not only the business, but also the delight, of our lives.<\/p>\n

IV. “If thou forsake Him, He will cast thee off for ever.” To forsake God is to leave, to forget Him, to neglect Him, to prefer other things before Him. In proportion as we are tempted to forsake God and His righteous will, we must of course provoke Him to forsake us and leave us to ourselves, or, in the words of the text, “to cast us off for ever.”<\/p>\n

Plain Sermons by Contributors to “Tracts for the Times” vol. x., p. 285.<\/p>\n

Reference: 1Ch 28:9.-Preacher’s Monthly, vol. iv., p. 315, and vol. vi., p. 25; G. Brooks, Outlines of Sermons, p. 127.<\/p>\n

1Ch 28:10<\/p>\n

I. Look, first, at the words “Be strong”-that is, for service. None can tell how strong for service they may ultimately become. All the strong men and all the great men become so by degrees. We find in the context four secrets of strength for service. (1) If you are to be strong in service, there must be a clear conviction that you are called of God to the work. (2) Along with a conviction of our call to the work, there must be an intimate knowledge of God. (3) A third element of strength is sincerity of purpose and willinghood. (4) Lastly, we must remember the Divine presence and fidelity. When we are strong in this remembrance, we can triumph and say, “If all men should leave us, yet we are strong, for Thou, Lord, wilt not fail nor forsake us.”<\/p>\n

II. Notice, next, the command “Do it.” Having strengthened thy heart by the remembrance of these things, do it, not only intend to. We are to do whatever God has called us to do. That which is the work of one is not the work of another. Let our ears be open to hear what the Lord says, and then let us be strong and do it.<\/p>\n

A. G. Brown, Penny Pulpit, No. 1061.<\/p>\n

Reference: 1Ch 28:20.-Parker, vol. i., p. 44.<\/p>\n

Fuente: The Sermon Bible<\/b><\/i><\/h4>\n

7. The Last Acts of David and His Death<\/p>\n

CHAPTER 28 The Great Assembly<\/p>\n

1. The Address of David to the assembly (1Ch 28:1-10)<\/p>\n

2. The patterns, the gold and the silver delivered to Solomon (1Ch 28:11-19)<\/p>\n

3. His encouraging words to Solomon (1Ch 28:20-21)<\/p>\n

The events in this chapter connect with 1Ch 23:1. There we find the brief statement that David was old and full of years and that Solomon his son was made king over Israel. Then follow the chapters which acquaint us with the preparations David had made for the building of the temple and the arrangements of the Levites, etc., for the temple service. And now the threads of the narrative which were dropped are taken up again. A great and representative audience was called by David when he made Solomon king. All the princes of Israel and the captains and mighty men in Jerusalem came together. As we know from the book of Kings the aged monarch was weak in his body. But when the hour came to address the great assembly he arose and stood upon his feet. The three attitudes of David are suggestive. He was, on his face, a penitent, (2Sa 1:12; 1Ch 21:16); he sat in His presence as a worshipper (1Ch 17:16), and now he stood on his feet as a servant. The words he spoke before the assembly are similar to those he addressed to his son Solomon in private (1 Chron. 22). After he had spoken all these words, in which he once more traced the gracious dealings of the Lord with him, he admonished his son to know the God of his father, to serve Him with a perfect heart and a willing mind. If thou, seek Him, He will be found of thee; but if thou forsake Him, He will cast thee off forever. Then he exhorted him again to build the house. Be strong and do it.<\/p>\n

After this David handed over the patterns of the porch, the temple houses, the treasuries, the upper chambers and the inner rooms and of the place of the mercy seat. How did the king obtain these patterns? He had them by the Spirit. The authorized version prints Spirit with a small s. It was not his own spirit who planned it. A certain commentator says it means that these patterns had been floating in his mind. The sentence the pattern of all that he had by the Spirit means that the Holy Spirit had revealed it all to him. It was given to him by inspiration as the pattern of the tabernacle and all belonging to it had been given to Moses also by revelation. Then he turned over to Solomon the immense quantities of gold and silver and other materials he had so faithfully collected for the construction of the Temple.<\/p>\n

Fuente: Gaebelein’s Annotated Bible (Commentary)<\/b><\/i><\/h4>\n

assembled: 1Ch 23:2, Jos 23:2, Jos 24:1 <\/p>\n

the princes: 1Ch 27:16-22 <\/p>\n

the captains of the companies: 1Ch 27:1-15, 1Ch 27:25 <\/p>\n

the stewards: 1Ch 27:25-31 <\/p>\n

substance: or, cattle <\/p>\n

and of his sons: or, and his sons, officers. or, eunuchs. 1Ch 27:32-34 <\/p>\n

the mighty men: 1Ch 11:10-47 <\/p>\n

Reciprocal: 1Ki 8:1 – assembled 1Ki 20:7 – all the elders 2Ki 8:6 – officer 1Ch 29:1 – said unto 2Ch 1:2 – to the captains 2Ch 5:2 – Then Solomon 2Ch 18:8 – officers 2Ch 28:12 – the heads Neh 12:31 – the princes Psa 91:1 – General Luk 16:1 – a steward<\/p>\n

Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n

1Ch 28:1. David assembled all the princes, &c. A great deal of business David had done in his day, and had served his generation according to the will of God. But now the time draws nigh that he must die, and the nearer he comes to his end, the more busy he is, and does his work with all his might. He is now recovered from the weakness, mentioned 1Ki 1:1. He therefore improves his recovery, as giving him an opportunity of doing God and his country a little more service.<\/p>\n

Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

1Ch 28:12. The pattern of all that he had by the Spirit. Though the Septuagint read, the pattern of all that he had in his mind; yet from 1Ch 28:19, and from Exo 31:3, it is plain enough that the idea of the temple and its altar was made known to David by revelation, and by him committed to writing and delivered to Solomon. Hence we religiously contemplate the temple as a faint figure of the church of Christ, and of the state of the heavenly kingdom; and we find this idea constantly followed in the book of Revelation. The ritual law is expressly said to have been a shadow of good things to come.<\/p>\n

REFLECTIONS.<\/p>\n

David, full of days and full of grace, animated with the spirit which inspired Moses, Joshua, and Samuel, convoked the people to receive his dying commands. Hereby he manifested his great piety, and unabating zeal for the glory of God. How lovely to see an old man elevated to God, and full of heaven in his last moments.<\/p>\n

In delivering this solemn and religious charge, he for the moment lays aside the regal style, and calls the people his brethren. Yes, for we have all one Father, even God. Humility should therefore distinguish the piety of kings; how much more then the chief of sinners, and the abject worms of the earth?<\/p>\n

To this assembly David nominates Solomon to the throne, which has already been considered in 1 Kings 2. But the sublime and solemn charge to this prince claims a more particular notice; and may our children read it with a feeling heart. It was a dying father speaking to a son, yet in his minority. It was an illustrious king raising his son by the hand to fill the throne, and with an equal lustre. It was a king who ascribes all his glory to the unmerited covenant mercies of the Lord, charging his son to keep that covenant. Turning from the elders to the prince, he said, And thou, Solomon my son, know thou the God of thy father, and serve him with a perfect heart, and with a willing mind. He wished the heart of Solomon to be right with God, and then his life would be right. He wished him to keep, not to alter, the religion of his father; then the Lord would be with the son, as he had been with the sire. Davids faith was now more than theory; he could say with St. Paul, I have fought a good fight, I have kept the faith. David now engages him to obedience, to an obedience the most unqualified, by all the weight of the endearing appellatives of father and of son. How happy are those children who have the like domestic motives to piety; who have a long line of ancestors, righteous on earth, and glorious in heaven. After hinting at the mercies conferred on Jesses house, mercies often recited at large, he charges him to retain the family favours, by the sanctifying thought, that this family covenant had its conditions. See 1Sa 2:30. If thou seek him, he will be found of thee, and he will even do more for thee than for thy father. But if thou forsake him, become apostate and serve other gods, he will cast thee off for ever. Remember the house of Eli, and of Saul; and be assured that the ultimate object of the promise refers to the Messiah. In case therefore of thy fully turning away from the Lord, the names of Abraham and of David will no more be argument for thy pardon, but reproaches for thy condemnation. Oh Lord, keep me then from falling; for according to this covenant thou wilt judge the world. See an extract of Saurins sermon, on 2Ki 3:4. <\/p>\n

Fuente: Sutcliffe’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

1Ch 28:1-21. Davids Address to the Great Ones of the Land: he Gives Solomon the Plans of the Temple.In this chapter the thread of the narrative is taken up from where it was left at the end of ch. 22.<\/p>\n

1Ch 28:2. my brethren and my people: see Deu 17:15, where it is said that one from among thy brethren shalt thou set king over thee. As so often elsewhere, the ideas of the Chronicler are dominated by the Law; an oriental king does not place himself on a level with his subjects in this way. 2Sa 19:12 f. does not contradict this, for there David is speaking in reference to the elders of the land, some of whom were his kinsmen; it was, moreover, a time of grievous stress for the king, so that there was a special reason for calling them his brethren.the footstool of our God: either in reference to the Ark (Psa 99:5; Psa 132:7) or to the sanctuary itself (Lam 2:1, Isa 60:16). The footstool spoken of in 2Ch 9:18 is a different word in Hebrew<\/p>\n

1Ch 28:5. he hath chosen Solomon my son . . .: The Chronicler represents Solomon as having been Divinely chosen as king. The history is different. Solomon usurped the throne, thanks to the machinations of Bathsheba aided by Nathan and Benaiah; the rightful heir, Adonijah, was thus ousted (see 1Ki 1:1 to 1Ki 2:36).<\/p>\n

1Ch 28:7 f. Note the stress laid upon keeping the commandments, i.e. the Law.<\/p>\n

1Ch 28:11-19. The Chronicler credits David with having thought out all the details of the building of the Temple and of its furniture; this is unhistorical. With the whole passage cf. Exodus 25.<\/p>\n

1Ch 28:12. by the spirit: better in his mind; ruach (lit. spirit) has here the meaning which the heart (lb) ordinarily has in the OT, viz. the seat of the understanding (cf. Exo 35:10). This use of ruach is late.<\/p>\n

1Ch 28:19. All this . . . from the hand of the Lord: it is probable that the LXX reflects a better reading here: according to it David gives all this in writing to Solomon by the hand of the Lord, i.e. by Gods guidance.<\/p>\n

1Ch 28:20. Davids address to Solomon, broken by 1Ch 28:11-19, is taken up again here.<\/p>\n

Fuente: Peake’s Commentary on the Bible<\/b><\/i><\/h4>\n

3. The third account of God’s promises to David chs. 28-29<\/span><\/p>\n

A primary concern of the Chronicler, the evidence of which is his selection of material and emphases, was the promise of a King who would eventually come and rule over God’s people. God had fulfilled some of the Davidic Covenant promises in David’s lifetime. He fulfilled others in Solomon’s reign. Still others remained unfulfilled. For a third time the writer recorded the promises God gave to David. In the first case, God spoke to David (1Ch 17:1-27). In the second, David spoke to Solomon (1Ch 22:1-19). In the third, David spoke to Solomon and Israel’s other leaders (1Ch 28:1).<\/p>\n

David may have thought Solomon would fulfill the rest of the promises in the covenant (1Ch 28:5-7). He must have realized that to do so Solomon would have to obey God faithfully (1Ch 28:7). Solomon, however, was not completely obedient. Consequently, if God is faithful to His promises, a faithful Son of David had to arise. The Chronicler looked forward to this future hope.<\/p>\n

In describing David’s plans for building the temple, the Chronicler seems to have wanted to present David as a second Moses. He also seems to have wanted to present Solomon as a second Joshua to some extent. [Note: See H. G. M. Williamson, "The Accession of Solomon in the Book of Chronicles," Vetus Testamentum 26 (1976):351-61; and Raymond B. Dillard, "The Chronicler’s Solomon," Westminster Theological Journal 43 (1981):289-300.] <\/span><\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n

The public announcement of Solomon’s succession 28:1-10<\/span><\/p>\n

The earlier Old Testament historical books did not record this announcement. David directed his charge to remain faithful to Yahweh (1Ch 28:7-9) to all the assembled leaders, not just Solomon, as is clear from the plural imperatives in the Hebrew text. David stressed obedience from the heart (1Ch 28:9), not just external conformity to the ritual he had established. Like Solomon, the people also failed here (Isa 29:13).<\/p>\n

"In a number of passages unique to Chronicles (i.e., not found in the parallel text of Samuel-Kings) the author specifically articulates the theme of an immediate divine response to precipitating events (1Ch 28:8-9; 2Ch 12:5; 2Ch 15:2; 2Ch 20:20)." [Note: Longman and Dillard, p. 199.] <\/span><\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"

And David assembled all the princes of Israel, the princes of the tribes, and the captains of the companies that ministered to the king by course, and the captains over the thousands, and captains over the hundreds, and the stewards over all the substance and possession of the king, and of his sons, with the … Continue reading “Exegetical and Hermeneutical Commentary of 1 Chronicles 28:1”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-11156","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/11156","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=11156"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/11156\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=11156"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=11156"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=11156"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}