By the largeness of their offering I discern the sincerity, willingness, and generosity of their hearts towards thee; for David judged, as in reason and clarity he ought, of the tree by its fruit, and of their hearts by their actions. <\/P> <\/p>\n
10-19. Wherefore David blessed theLord<\/B>This beautiful thanksgiving prayer was the effusionoverflowing with gratitude and delight at seeing the warm andwidespread interest that was now taken in forwarding the favoriteproject of his life. Its piety is displayed in the fervor ofdevotional feelingin the ascription of all worldly wealth andgreatness to God as the giver, in tracing the general readiness incontributing to the influence of His grace, in praying for thecontinuance of this happy disposition among the people, and insolemnly and earnestly commending the young king and his kingdom tothe care and blessing of God.<\/P><\/p>\nFuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
I know also, my God, that thou triest the heart<\/strong>,…. Searchest it, and knowest it perfectly, whether what is done is from it:<\/p>\n and hast pleasure in uprightness<\/strong>; in what is done in sincerity and uprightness of heart:<\/p>\n as for me, in the uprightness of my heart I have willingly offered all these things<\/strong>; for the truth of which he could appeal to the heart searching God:<\/p>\n and now have I seen with joy thy people, which are present here, to offer willingly unto thee<\/strong>; he judged by what they did, and their manner of doing it, that it was done in the uprightness of their hearts also, as his were, which gave him sensible joy and pleasure.<\/p>\n Before God, who searches the heart and loves uprightness, David can declare that he has willingly given in uprightness of heart, and that the people also have, to his joy, shown equal willingness. , all the treasures enumerated (1Ch 29:3-8<\/span>). The plural refers to , and the demonstrative stands for as in 1Ch 26:28<\/span>. <\/p>\n (17) Thou triest the heart.<\/strong>Psa. 11:4<\/span>; Psa. 7:9<\/span>; Psa. 26:2<\/span>.<\/p>\n Hast pleasure in.<\/strong>1Ch. 28:4<\/span>, 1Ch. 29:3<\/span>. (Comp. also 1Ch. 28:9<\/span>.)<\/p>\n Uprightness.<\/strong>Or, sincerity<\/em> (mshrm,<\/em> Son. 1:4<\/span>).<\/p>\n In the uprightness<\/strong> (ysher<\/em>),<\/em> integrity (Deu. 9:5<\/span>),, a synonym of mshrm.<\/em> Both literally mean straightness: e.g.,<\/em> of a road (Pro. 2:13<\/span>; Pro. 23:31<\/span>). The connexion of ideas is this: Thou that lookest upon the heart knowest that my offering has been made without grudging and without hypocrisy; my motive was not my own interest, but Thy glory. Hence my joyful thanksgiving, because of the free generosity of Thy people.<\/p>\n Which are present here.<\/strong>Literally, Who have found themselves here<\/em> (reflexive verb). (So 2Ch. 5:11<\/span>, and other places.)<\/p>\n DISCOURSE: 393 1Ch 29:17<\/span>. I know also, my God, that thou triest the heart, and hast pleasure in uprightness<\/em>.<\/p>\n THE true way to form a correct estimate of our actions is, to consider the principles from which they flow: for it is very possible that an act, which may be highly esteemed amongst men, may be an utter abomination in the sight of God [Note: Luk 16:15<\/span>.], on account of the motives by which we have been actuated in the performance of it. Jehu obeyed an express command of God in destroying the house of Ahab; and was even rewarded by God for it; whilst yet he was also punished for it, because, in what he did, he was impelled only by his own pride and vanity, instead of consulting, as he should have done, the glory of his God [Note: Compare 2Ki 10:30<\/span>. with Hos 1:4<\/span>.]. Man looketh only on the outward appearance; but God looketh at the heart [Note: 1Sa 16:7<\/span>.]. The efforts which David made in preparing for the erection of the Temple were amazing: yet, if they had proceeded from a desire of mans applause, they would have been of no value before God. But David sought only to glorify his God: and for his integrity, in this respect, he could appeal, yea, and did<\/em> appeal, to the heart-searching God: I know, my God, that thou triest the heart, and hast pleasure in uprightness: and I can affirm, as in thy presence, that in the uprightness of my heart I have willingly offered all these things [Note: The text, with the clause following it.].<\/p>\n From this striking and confident declaration, I shall take occasion to shew,<\/p>\n I.<\/p>\n What is here affirmed of God<\/p>\n Two things are here asserted respecting God:<\/p>\n 1.<\/p>\n His knowledge of the human heart<\/p>\n [The eyes of the Lord are in every place, beholding the evil and the good [Note: Pro 15:3<\/span>.]. Nor is it a mere cursory view which he takes of the things that are passing in the world: he inspects them all: he marks the most hidden actions of mankind: he observes with accuracy the principles from which they flow. Not so much as a thought escapes his notice; no, nor the most fleeting imagination of a thought [Note: Gen 6:5<\/span>. 1Ch 28:9<\/span>.]. He searches the heart, and tries the reins [Note: Psa 7:9<\/span>.], in order that not the slightest motion of the soul may escape him. He so ponders the ways of men [Note: Pro 21:2<\/span>.], that not a turn in them is unobserved; and so weighs their spirits [Note: Pro 16:2<\/span>.], as infallibly to ascertain the precise measure of every principle contained in them. In natural productions, this is done with a considerable degree of accuracy by chemists: but no chemist can subject the heart of man to this process: that<\/em> is the work of God alone [Note: Rev 2:23<\/span>.]: but it is a work which he is executing every day, and every hour, over the face of the whole earth: and in his book of remembrance he records the result of his observations on every child of man [Note: Psa 56:8<\/span>.]. In truth, if he did not thus search the heart, he would not be able to judge the world. But, seeing that all things are naked and opened before him, and that he is a discerner of the thoughts and intents of the heart [Note: Heb 4:12<\/span>.], and that the darkest recesses of it are to him as clear as the light of day [Note: Psa 139:11-12<\/span>.], we may, without hesitation, say with Job, I know that no thought can be withholden from thec [Note: Job 42:2<\/span>.].]<\/p>\n 2.<\/p>\n His love of uprightness<\/p>\n [He requireth truth in the inward parts [Note: Psa 51:6<\/span>.]; and whatever is contrary to it, he utterly abhors. He made man upright in the first instance [Note: Ecc 7:29<\/span>.], and pronounced his work to be very good [Note: Gen 1:26<\/span>; Gen 1:31<\/span>.]. In his works of grace he seeks to restore to man that uprightness: and never will he look with complacency on any child of man, till that change is wrought. By uprightness, however, we are not to understand sinless perfection: for, if none but those who have attained that<\/em> were objects of his love, there would not be found one upon the face of the whole earth; seeing that there is no man that liveth, and sinneth not [Note: 1Ki 8:46<\/span>.]. But, in desire<\/em> and purpose<\/em>, we must be perfect. There must be in us no allowed<\/em> sin. Our heart must be right with God [Note: Psa 78:37<\/span>.]. He will not endure a divided heart [Note: Hos 10:2<\/span>.]. There must be in us a simplicity of aim and intention: no leaning to self; no corrupt bias; no undue mixture of carnal motives or principles: we must be without guile in our spirit [Note: Psa 32:2<\/span>.], if we would approve ourselves to him. Where a person of this character is, God views him with pleasure [Note: Pro 15:8-9<\/span>.], and listens to him with delight [Note: Pro 11:20<\/span>.]. The testimony borne to Nathanael is a clear evidence of this. No human eye saw him under the fig-tree; nor could any person, who had seen him, have ventured to pronounce upon his character in such decided terms. But God had searched his heart, and found it perfect before him [Note: 2Ki 20:3<\/span>.]. That his delight in such characters might be fully known, he has recorded it in his word; and, for the encouragement of all future generations, has borne witness to Nathanael, saying, Behold an Israelite indeed, in whom there is no guile [Note: Joh 1:47<\/span>.].<\/p>\n Know, then, that God has pleasure in uprightness. He has pleasure in it as a conformity to his Law, a correspondence with his own image, the very end and consummation of all his works.] II.<\/p>\n What effect the knowledge of it should produce upon us<\/p>\n No subject whatever has a wider scope, or needs more to be seen in all its diversified bearings, than that before us. The consideration of Gods omniscience, and of his exclusive approbation of what is holy, should operate forcibly on every child of man. It should operate to make us,<\/p>\n 1.<\/p>\n Humble in our review of our past lives<\/p>\n [Who amongst us could stand, if God were to enter into judgment with us? Who, if God should lay judgment to the line and righteousness to the plummet, would be found to have been upright before him? Let us take even the best day of our whole lives, and try ourselves by the holy Law of God; or rather, not by the Law as it is in itself, but as it has been known and understood by us<\/em>? Let us take even our own<\/em> standard of duty to God and man, and say whether we have fulfilledwhether we have even striven to fulfil it? whether we have laboural, as men in earnest, to get our views of duty rectified and enlarged, in order that we might not, through ignorance, come short of it in any thing? Let us think whether we can appeal to the omniscient and heart-searching God, that we have studied his blessed word in order to learn his will, and cried to him for grace to enable us for the performance of it? In short, let us see, whether for one day or hour we have been truly upright before God, so as to have not a wish of our hearts comparable to that of pleasing, serving, glorifying him? If, then, we cannot stand this test even for the best day of our whole lives, what must have been our state taken in the aggregate, from the first moment of our existence to the present hour? Tell me whether it is possible for us to abase ourselves too much? Job, with all his perfection, abhorred himself in dust and ashes [Note: Job 42:6<\/span>.]: tell me, then, what should be the posture of our souls before God? Verily, there should not be a day or an hour, throughout all our future lives, wherein we should not put our hands on our mouths, and our mouths in the dust, crying, Unclean, Unclean [Note: Lev 13:49<\/span>. Lam 3:29<\/span>.]!]<\/p>\n 2.<\/p>\n Earnest in our desires to be found in Christ<\/p>\n [Whither should such guilty creatures flee, but to the Saviour? to Him who has expiated our guilt, and wrought out a righteousness wherein we may stand accepted before God? To think of procuring remission of our sins by any obedience of our own, were madness. Satan himself might attempt it as reasonably as we. O! with what joy should we hear of the provision made for us in the Gospel!of an incarnate God! of a sacrifice for sin! of a sacrifice commensurate with the necessities of a ruined world! of a free access to the Father through that sacrifice! of acceptance with Him, simply through faith in it as a propitiation for our sins! of every thing being treasured up in Christ for us [Note: Col 1:19<\/span>.], so that it may be secured against a possibility of being lost [Note: Col 3:3<\/span>.], and may be received at all times, out of his fulness, through the exercise of faith and prayer [Note: Joh 1:16<\/span>.]! Let us but see in what light we stand before God, as viewed in ourselves, and we shall most cordially unite with the Apostle Paul, in desiring to be found in Christ, not having our own righteousness, which is of the Law, but the righteousness which is of God by faith in Christ [Note: Php 3:9<\/span>.].]<\/p>\n 3.<\/p>\n Watchful against the assaults of our great adversary<\/p>\n [Even in Paradise, whilst yet our first parents retained their integrity, did Satan prevail to beguile them, What, then, will he not do with us, if we be not constantly on our guard against him? He can assume the appearance of an angel of light [Note: 2Co 11:14<\/span>.]: how, then, can we hope to stand against his wiles, if Almighty God do not interpose to preserve us? It is not necessary for his purpose, that he should draw us into gross sin: he effects our destruction no less certainly, if he only beguile us from the simplicity that is in Christ [Note: 2Co 11:3<\/span>.]. If he succeed only so far as to keep us from being upright before God, he needs no more to ruin us for ever. Beloved Brethren, reflect on this, and cry mightily to God to arm you against him on every side [Note: Eph 6:11<\/span>.]; that, whether he assume the violence of a lion [Note: 1Pe 5:8<\/span>.], or the subtlety of a serpent [Note: Rev 12:9<\/span>.], he may never be able to prevail against you.]<\/p>\n 4.<\/p>\n Faithful in examining every motion of our hearts<\/p>\n [If Satan were less active, we should still be in continual danger, from the deceitfulness and depravity of our own hearts. We are ever ready to put evil for good, and darkness for light [Note: Isa 5:20<\/span>.]. Self-love is so predominant in the best of us, that we rarely can discern, and never without the most careful observation, the true motives by which we are actuated. We give ourselves credit for a purity, which we but rarely attain: and hence, in ten thousand instances, we deceive our own souls [Note: Jam 1:26<\/span>.]. But we cannot deceive God. When he searches our heart and tries our reins, we cannot impose on him. The least obliquity of mind or principle is as obvious to him, as the greatest and most open enormity. We should therefore carefully examine ourselves as to the motives and principles from which we act; yea, and should beg of God, also, to search and try us, and to see if there be any wicked way in us, and to lead us in the way everlasting [Note: Psa 139:23-24<\/span>.].]<\/p>\n 5.<\/p>\n Constant in prayer for more abundant grace<\/p>\n [It is by the grace of Christ alone that we can do any thing that is good [Note: Joh 15:5<\/span>.]. Without that, we should be carried captive by the devil at his will. But it is not by grace once received, that we are to stand: we must have daily supplies of grace: and in seasons of temptation we must have a greater measure of grace imparted to us, according to the augmented measure of our necessities. But this can only be brought in by prayer. St. Paul, under the buffetings of Satan, cried earnestly to the Lord Jesus Christ for succour and support. Yet he did not at first succeed. Therefore he renewed his supplications again and again; till at last the Lord Jesus Christ answered him, My grace is sufficient for thee; and assured him, that Jehovahs strength should be made perfect in his weakness [Note: 2Co 12:9<\/span>.]. This<\/em> enabled the Apostle to glory in his infirmities; and to acquiesce cheerfully in the trial, from a confidence that the power of Christ should rest upon him. So should we also, under a sense of our constant liability to fall, commit ourselves entirely to God; crying with eager and constant importunity, Hold thou me up, and I shall be safe [Note: Ps. 199:117.].]<\/p>\n 6.<\/p>\n Careful in our endeavours to approve ourselves to God<\/p>\n [To God we should act, and not to man. Through a sweet consciousness that he was doing this, David could rejoice in his own uprightness: as Paul also did, when he said, Our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world [Note: 2Co 1:12<\/span>.]. Our wisdom is, to set the Lord alway before us [Note: Psa 16:8<\/span>.], and to walk as in his immediate presence. We know what an influence the eye of a fellow-creature has over us, in things which are cognizable to him: and if we could realize the idea of Gods presence, and see inscribed on every place, Thou, God, seest us [Note: Gen 16:13<\/span>.], we should walk far more circumspectly than we do, particularly in our private intercourse with God. Endeavour, then, to stand perfect and complete in all the will of God [Note: Col 4:12<\/span>.]: rest in no attainment short of that. Let all guile be put away from you. Determine, through grace, that God himself shall discern no allowed evil within you: so shall you walk holily and unblamably before God, and be kept sincere and without offence until the day of Christ [Note: Php 1:10<\/span>.].]<\/p>\n<\/p>\n DISCOURSE: 394 1Ch 29:17-18<\/span>. Now have I seen with joy thy people, which are present here, to offer willingly unto thee. O Lord God of Abraham, Isaac, and of Israel, our fathers, keep this for ever in the imagination of the thoughts of the heart of thy people, and prepare their heart unto thee<\/em>.<\/p>\n RELIGION, in whomsoever it is seen, is exceeding beautiful; and all its exercises and operations deserve our most attentive regard. But when it shines forth in persons of high station, or is exhibited in the united efforts of a multitude, it excites our highest admiration. Who can behold the three thousand converts on the day of Pentecost, all of one heart and one soul, all living together in the devoutest fellowship with God and each other [Note: Act 2:41-47<\/span>.], and dividing with each other their possessions, that, being supported out of one common stock [Note: Act 4:32-34<\/span>.], they might be entirely freed from all care about the things of this world; who can behold this, I say, and not admire the exceeding grace of God in them? In the chapter before us we have a powerful monarch at the head of all the chief men in his kingdom, devoting their property to God, for the purpose of erecting a stately edifice to his honour. The prayer which David offered on the occasion, in the hearing of them all, expressed, doubtless, their sentiments as well as his own, and shews that they were actuated, not by warm affections only, but by a just and heavenly principle: for, while they were performing a most exalted act of piety towards God, they were not elated with pride, but filled with gratitude to him for enabling and inclining them to render him this service.<\/p>\n In discoursing on the words which we have just read, we shall consider them,<\/p>\n I.<\/p>\n In reference to the history before us<\/p>\n David had purposed to build a house unto the Lord: but his intention, though approved and applauded by his God, was not suffered to be carried into execution, because he had been a man of war, and had shed much blood. Nevertheless he made great preparations for it, in order that he might at least testify the sincerity of his wishes, and facilitate the accomplishment of them in Gods appointed time. The princes and people heartily concurred with him in this good work; and thereby filled his soul with joy and gratitude. We may notice in the text,<\/p>\n 1.<\/p>\n The grounds of his joy<\/p>\n [His subjects manifested on this occasion an extraordinary zeal for Gods honour<\/em>, and liberality in his service<\/em>. Had they been disposed to excuse themselves from engaging in this expensive work, they might have urged many specious reasons for declining it. They might have said, God has not required this at our hands; why then should we do it? His ark has abode within curtains for five hundred years; why then should it not continue to do so? Must not any building which we can raise, be altogether unworthy of his notice? Have we not other, and more imperious, calls for our money? Have we not many poor, whom we might relieve; and many ignorant, for whom we might provide instruction? Besides, have not our families a claim upon us, that we should not so prodigally lavish the wealth by which we are enabled to provide for them? But no such objections were made. A desire to glorify God swallowed up every selfish and worldly consideration; and the people vied with each other in contributing to the utmost of their power, insomuch that above thirty millions in gold and silver were dedicated by them to this service.<\/p>\n And was not this a proper ground of joy to the pious monarch? It was at least a presumptive proof that their souls were penetrated with true religion<\/em>. Some indeed might have been influenced by baser motives; but the greater part were doubtless animated by love to God: for they had been long amassing riches for this particular end: and, if their principle had not been good, it would scarcely have operated so uniformly and to such an extent. What then could afford a more just occasion of joy than such a sight, whether to a prince among his subjects, or a minister among his people, or a parent among his children? Every one in whom true piety exists, must of necessity rejoice in beholding such a testimony of piety in others. But the peoples conduct was also a pledge that the grand design should in due time be completed<\/em>. David had set his heart on having the work accomplished, though it was not to be performed by him, or even during his life. Large as his own donations had been, they would not have been sufficient without the aid of others: and if his own example had not been followed while he was present to exert his influence, he could have but little hope that any attention would be paid to it after his death. But no room for such fears was left. The peoples zeal and liberality ensured success: and nothing remained, but that the plan which God himself had given him for every part of the work, should be executed by Solomon his son. Well might he rejoice in such a prospect. Well might he exult in the thought, that in this amazing undertaking he had not laboured in vain or run in vain.]<\/p>\n 2.<\/p>\n The expressions of his love<\/p>\n [Good impressions, especially when our temporal interests are likely to be affected by them, are very apt to languish and decay. As the gratitude of the Israelites, promising as it appeared at the first moment when their enemies were overwhelmed in the sea, vanished within the space of a few days, so the zeal and liberality which are called forth on some particular occasions are too often found to yield after a time to the suggestions of prudence and economy. None but God can put a good desire into the heart [Note: 2Co 8:16<\/span>.]; nor can any but God preserve it there. Under a full conviction of this truth, David entreated God to keep these good dispositions in the hearts of his people, and to prepare more fully and entirely their hearts unto him. The accumulation of words which he uses on this occasion suggests, that, if there be not a living principle of piety in the heart, the actings of it will be of short continuance; if there be no spring or fountain, the channel will soon cease to flow.<\/p>\n Now this devout application to God on their behalf was the strongest possible expression of his love towards them: for what other thing could tend so much either to their present or eternal felicity as a continuance of these liberal and devout affections? It conduced exceedingly to their present happiness<\/em>. From the joy which they manifested on the occasion, it might be supposed rather that they had unexpectedly acquired<\/em> some large property. This<\/em> would have been a more common and natural source of joy. But they felt happiness in parting with<\/em> their wealth: they found it more blessed to give than to receive: they experienced a more refined and elevated pleasure than the largest acquisitions could possibly have conveyed [Note: 2Co 8:9<\/span>.]. And, instead of thinking that they conferred any obligation upon God by these sacrifices, they felt themselves indebted to him, in exact proportion to the cheerfulness and liberality with which they were enabled to offer to him [Note: ver. 14.]. Moreover it tended also to their eternal happiness<\/em>. Their gifts could not purchase heaven, it is true; nor could their liberality merit<\/em> any thing at Gods hands: but God has been graciously pleased to say, that even a cup of cold water, if given to him, or for his sake, in a becoming manner, shall in no wise lose its reward: nay, he would consider himself as unrighteous, if he were to forget our works and labours of love which we have shewn towards his name [Note: Heb 6:10<\/span>.]. Without arrogating any merit<\/em> to ourselves therefore, we may say, that the fruits of generosity shall abound to our account [Note: Php 4:17<\/span>.]; that what we lay out for the Lord shall be repaid us again [Note: Pro 19:17<\/span>.]; and that in being ready to distribute our wealth in his service, we lay up in store for ourselves a good foundation against the time to come, that we may lay hold on eternal life [Note: 1Ti 6:18-19<\/span>.].<\/p>\n On these accounts David prayed that these holy dispositions might be kept alive in their hearts; and in this prayer he expressed in the most effectual manner his love towards them. If he had flattered them, he might have gratified their pride; but in praying for them he consulted their best interests.] II.<\/p>\n In reference to that which is typically represented by it [Note: If this were the subject of n Sermon for Charity or Sunday Schools, the words following the text, And give unto Solomon my son a perfect heart, should form a part of the text. Then the second head might be treated in reference to, 1st, The Christian Church; and 2dly, The souls of men. Under the former of these the propriety of supporting Missions might be stated; and under the latter, (see 1Co 6:19<\/span>, and 1Pe 2:4-5<\/span>.) the importance of having the soul built up as an habitation for God. The necessity of postponing all other considerations to this may be shewn from hence, that if David disposed of his wealth so liberally for the constructing of an edifice of stone for God, much more should we disregard the acquiring of wealth in comparison of making our souls a temple for him. A particular address might then be made to the children, to shew them, that the ultimate end of the charity was to put them in the way of obtaining a perfect heart, and that they should concur in this design to the utmost of their power.]<\/p>\n The material temple was a type of the Christian Church, even of that temple which is built on the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner-stone. That such a spirit should be so generally diffused, must surely be a matter of rejoicing to every one that has the interests of religion at heart. And we trust that, in reference to this assembly, we<\/em> may adopt the words of the text, Now have I seen with joy thy people which are present here to offer willingly unto thee.]<\/p>\n Let us then imitate the example now set before us:<\/p>\n 1.<\/p>\n Let us offer willingly<\/p>\n [Difficulties and objections are very apt to arise in the mind, especially when we want a plea for withholding or limiting our contributions. But what objection can be urged, which would not have had incomparably greater force on the foregoing occasion? Indeed the reasons that should animate us to exertion, are ten-fold stronger than any which David could have urged in support of his measure. God might have been known and worshipped, even though that costly edifice had not been reared: but how shall he be known among the heathen, if none be sent to instruct them? How could he have been known by us<\/em> when in our heathen state, if none had pitied our ignorance, and laboured for our relief? Since then we have freely received, should we not freely give? Though we have too much ignorance at home, yet all have some means of instruction: and there are none so far from God, but that the sound of the Gospel may reach their ears, and convert their souls. But this is not the case with the heathens. If we send them not the light of divine truth, they must abide in darkness and the shadow of death. Let us therefore discard from our minds every thought, except that of zeal for God and compassion for our fellow-creatures. And let us give not grudgingly, or of necessity; for God loveth a cheerful giver.]<\/p>\n 2.<\/p>\n Let us offer bountifully<\/p>\n [If we had been asked, what would be proper for David to give towards the building of the temple, we should probably have thought ten thousand pounds a large sum: we should scarcely have judged it reasonable to require of him so large a subscription as an hundred thousand pounds: yet he not only gave as much as that, but ten times as much; yea, a hundred times as much; yea, almost two hundred times as much. Independent of the immense treasures dedicated as spoils taken from his enemies, he gave, out of his own purse, gold and silver to the amount of above eighteen millions of money. And what was it that prompted him to such astonishing liberality? He himself tells us in the preceding context; I have prepared with all my might . because I have set my affection to the house of my God<\/em> [Note: ver. 2, 3,]. Let the same principle operate in us: let us set our affection to the work of Christ, and the salvation of our fellow-creatures, and then our ability alone will determine the measure of our contributions. Instead of waiting for arguments to overcome a parsimonious and reluctant spirit, we shall be willing of our own selves to give, not only according to our ability, but even beyond our proper ability; and with much entreaty we shall urge and compel, as it were, the acceptance of our gifts for the furthering of this blessed cause [Note: 2Co 8:3-4<\/span>.]. The rich will give largely out of their abundance; and the poor will be casting in their not less acceptable mite; and all will unite in adoring God for the opportunity afforded them to shew their love to him.]<\/p>\n 3.<\/p>\n Let us give in due order<\/p>\n [There is an offering which God requires, previous to his acceptance of any other: it is this; My son, give me thy heart [Note: Pro 23:26<\/span>.]. Here then we must put to you<\/em> the question which David put to his subjects on that glorious occasion; Who amongst you is willing to consecrate his service this day unto the Lord [Note: ver. 5.]?<\/p>\n Who will consecrate himself to God as a Christian?<\/em> It would be a blessed day indeed, if you were all as unanimous in this, as that assembly were in devoting their treasures unto God. Could we but see you offering to him your hearts, we need not add a word respecting your property; for you would feel that it is not possible to dispose of that in any other way so happily for yourselves, so beneficially for the world, or so honourably to God. Give then, I say, like the Macedonians; of whom St. Paul says, that out of their deep poverty they abounded unto the riches of liberality: but, like them, give first<\/em> your own selves unto the Lord [Note: 2Co 8:2<\/span>; 2Co 8:5<\/span>. See also 1Pe 2:4-5<\/span>.]. Then you will know, that all which you have is his; and make no account of your property, but as it may be subservient to his glory [Note: ver. 14, 16.].<\/p>\n Permit me to ask further, Who will consecrate himself to God as a Missionary?<\/em> It is in vain that materials are collected for a building, if there be none found to construct the edifice. And alas! here is the difficulty, here the want! Of those who are destined to the service of their God, how few are found willing to sacrifice their earthly prospects, and their carnal ease! When God calls them to an arduous and self-denying service, how do they, like Moses, multiply their excuses, when they are actuated only by a fear of the cross! God has been for many years saying to us of the Established Church, Who will go for us? but there have been few Isaiahs found to answer, Here am I, send me [Note: Isa 6:8<\/span>.]. O that there were less reason for that complaint, All men seek their own, not the things which are Jesus Christs [Note: Php 2:21<\/span>.]! If we even knew that the fruits of our labours would not appear to any great extent in our day, it were no reason for declining the service to which we are called. David sowed, that others might reap: our blessed Lord did the same: I pray God there may be some found amongst us inclined and qualified to follow their examples.]<\/p>\n To conclude<\/p>\n [If there be any, whether in the ministry or out of it, who desire to be the Lords, we pray that our Covenant-God would keep this in the imagination of the thoughts of their hearts for ever. And if the raising of Gods spiritual temple among the heathen be an object worthy of our regard, let us now vie with each other in our endeavours to promote it, and shew our sense of its importance by the cheerfulness and extent of our donations.]<\/p>\n 1Ch 29:17 I know also, my God, that thou triest the heart, and hast pleasure in uprightness. As for me, in the uprightness of mine heart I have willingly offered all these things: and now have I seen with joy thy people, which are present here, to offer willingly unto thee.<\/p>\n Ver. 17. I know that thou triest the heart.] see Pro 17:3<\/span> , See Trapp on “<\/em> Pro 17:3 “<\/em> It was David’s comfort that he had to do with a heart searching God: for though the “sinners in Zion are afraid fearfulness surprise the hypocrites,” neither are they able to “dwell with devouring fire,” that is, to stand before the holy God, yet “he that walketh uprightly and speaketh righteously shall dwell on high,” Isa 33:14-16 shall look God in the face with everlasting comfort, and dare appeal unto him, as here, for the uprightness of his heart – as touching the main – in performance of his service. <\/p>\n <\/p>\n And hast pleasure in uprightness.<\/strong> ] See on Psa 51:6<\/span> . <\/p>\n <\/p>\n In the uprightness of my heart.<\/strong> ] Sincero, recto et candido corde,<\/em> I can boldly and safely say it.<\/p>\n triest the heart. Compare 1Ch 28:9. 1Sa 16:7. <\/p>\n present = found. <\/p>\n triest the heart: 1Ch 28:9, Deu 8:2, 1Sa 16:7, Psa 7:9, Psa 51:6, Pro 16:2, Pro 21:2, Jer 17:10, Heb 4:12, Rev 2:23 <\/p>\n hast pleasure: Pro 11:20, Pro 15:8, Pro 15:9, Joh 1:47 <\/p>\n in the uprightness: Act 24:16, 2Co 1:12, 1Th 2:10 <\/p>\n joy thy people: 1Ch 29:9, Phm 1:7, Phm 1:20 <\/p>\n present: Heb. found <\/p>\n Reciprocal: Gen 20:5 – in the integrity Exo 25:2 – willingly Exo 35:21 – General Exo 35:29 – whose heart Deu 30:2 – with all thine heart 2Ki 12:4 – and all the money 2Ch 1:11 – this was 2Ch 6:30 – thou only 2Ch 17:16 – willingly 2Ch 29:34 – upright 2Ch 29:36 – Hezekiah rejoiced 2Ch 35:8 – his princes Ezr 1:4 – the freewill Ezr 7:16 – offering Neh 4:6 – had a mind Job 22:3 – any pleasure Psa 5:4 – God Psa 18:23 – upright Pro 19:22 – desire Isa 26:7 – way Jer 11:20 – triest Jer 12:3 – knowest Mat 5:8 – are Mar 2:8 – when Luk 6:8 – But Luk 16:15 – God Joh 2:24 – because Joh 4:23 – in truth Joh 21:17 – thou knowest that Act 1:24 – Lord Act 5:4 – was it not thine Act 7:23 – it came Act 15:8 – which Rom 2:29 – which Rom 8:27 – And he 2Co 9:7 – God Eph 6:5 – in 1Th 2:4 – but God 2Ti 2:22 – call Phm 1:14 – thy benefit Heb 10:22 – a true<\/p>\n 1Ch 29:17. I know also, my God, that thou triest the heart, &c. That thou observest with what intention and disposition of mind any offering is made and work performed; and hast pleasure in uprightness Without which the most costly gift, and most laborious services, would be as nothing before thee. And hence it is that I hope thou wilt be pleased to accept what I now present to thee, being conscious that I offer it with a heart devoted to thy love and service, and with an intention to glorify thee. It is a great satisfaction to a good man to know that God tries the heart, and has pleasure in uprightness; and that whoever may misinterpret or contemn it, he is acquainted with, and approves, the way of the righteous. It was a comfort to David that God knew with what pleasure he both offered his own, and saw the peoples offering. I have seen with joy thy people offer willingly unto thee By the largeness of their offering I discern the sincerity, willingness, and generosity of their hearts toward thee: for David judged, as in reason and charity he ought, of the tree by its fruit, and of their hearts by their actions.<\/p>\n I know also, my God, that thou triest the heart, and hast pleasure in uprightness. As for me, in the uprightness of mine heart I have willingly offered all these things: and now have I seen with joy thy people, which are present here, to offer willingly unto thee. By the largeness of their offering … Continue reading “Exegetical and Hermeneutical Commentary of 1 Chronicles 29:17”<\/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-11193","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/11193","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=11193"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/11193\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=11193"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=11193"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=11193"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
UPRIGHTNESS OF HEART REQUIRED<\/strong><\/p>\n
Such being the mind of Almighty God, let us consider,<\/p>\n
<\/strong><\/p>\nFuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)<\/b><\/i><\/h4>\n
LIBERALITY IN GODS SERVICE COMMENDED<\/strong><\/p>\n
Having noticed the words in reference to the history before us, we shall consider them,<\/p>\n
This temple we are now called upon to build
[God has of late years stirred up an almost unprecedented zeal to erect this temple in heathen lands. Every denomination of Christians has stood forth on this occasion. The Moravians, with unrivalled perseverance, led the way. Independents and Baptists, Methodists and Presbyterians, have followed, according to their respective abilities. The Church of England has long had two Societies engaged in this glorious cause [Note: That for promoting Christian Knowledge; and that for propagating the Gospel in Foreign Parts.]; and of late a third has arisen, whose attention is principally directed to Africa and the East [Note: Here an account may be given of what has been done by them.]. None of these interfere with each other: there is room for all; and there is need of all. It might be thought better perhaps if all were combined in one: but, considering what human nature is, we cannot expect that all should so perfectly coalesce, as to prosecute their plans with sufficient unanimity: and it is certain that far greater efforts are likely to be made, when all can exert themselves in a way congenial with their own sentiments, than if they were called upon to support a plan which they did not wholly approve.<\/p>\nFuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"