1 CHRONICLES 28 COMMENTARY

EDITED BY GLENN PEASE

David’s Plans for the Temple

1David summoned all the officials of Israel to assemble at Jerusalem: the officers over the tribes, the commanders of the divisions in the service of the king, the commanders of thousands and commanders of hundreds, and the officials in charge of all the property and livestock belonging to the king and his sons, together with the palace officials, the warriors and all the brave fighting men.

BARNES, "Officer - literally, as in the margin. This is the only occasion in which eunuchs are mentioned in connection with David’s reign; and it is to be remarked that they occupy, during the earlier period of the Jewish kingdom, a very subordinate position.

CLARKE, "David assembled - This refers to the persons whose names and offices we have seen in the preceding chapter.

1

GILL, "And David assembled all the princes of Israel, the princes of the tribes,.... Whose names are given in 1Ch_27:16.

and the captains of the companies that ministered to the king by course; monthly, each having 24,000 men under him, whose names are expressed, 1Ch_27:2.

and the captains over the thousands; of which there were twenty four in a course, at the head of each 1000, under the chief captain:

and captains over the hundreds: centurions under the second captains:

and the stewards over all the substance and possession of the king, and of his sons; whose names may be read in 1Ch_27:25.

with the officers: the courtiers:

and with the mighty men, and with all the valiant men; both men of valour, and of wealth and riches: these David

assembled unto Jerusalem; the metropolis of the kingdoms and where his court and palace were.

HENRY, "A great deal of service David had done in his day, had served his generation according to the will of God, Act_13:36. 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 1Ki_1:1, 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.

I. He summoned all the great men to attend him, that he might take leave of them all together, 1Ch_28:1. Thus Moses did (Deu_31:28), and Joshua, Jos_23:2; Jos_24:1. 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.

JAMISON, "1Ch_28:1-8. David exhorts the people to fear God.

David assembled all the princes of Israel — that is, the representatives of the people, the leading men of the kingdom, who are enumerated in this verse according to their respective rank or degree of authority.

princes of the tribes — (1Ch_27:16-22). Those patriarchal chiefs are mentioned first as being the highest in rank - a sort of hereditary noblesse.

the captains of the companies — the twelve generals mentioned (1Ch_27:1-15).the stewards, etc. — (1Ch_27:25-31).the officers — Hebrew, “eunuchs,” or attendants on the court (1Sa_8:15; 1Ki_22:9;

2

2Ki_22:18); and besides Joab, the commander-in-chief of the army, the heroes who had no particular office (1 Chronicles 11:10-12:40; 2Sa_23:8-39). This assembly, a very mixed and general one, as appears from the parties invited, was more numerous and entirely different from that mentioned (1Ch_23:2).

K&D, "David summoned the estates of the kingdom, and presented Solomon to them as his divinely chosen successor on the throne.

1Ch_28:1“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, and the princes of the divisions which served the king, who are enumerated in 1Ch_27:1-15; the princes of thousands and hundreds are the chiefs and captains of the twelve army corps (1Ch_27:1), 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. of the king and of his sons,” because the possession of the king“ ,למל is added to ולבניוas a property belonging to the house (domanium) belonged also to his sons. The Vulg. incorrectly translates לבניו filiosque suos, for in this connection ל cannot be nota accus.

are not eunuchs, but royal סריסים .with (together with) the court officials ,עם הסריסים

chamberlains, as in 1Sa_8:15; see on Gen_37:36. רים has been well translated by הגבthe lxx τοὺς δυνάστας, 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 ר חיל all the others who were present in the assembly are ולכל־גבcomprehended.

BENSON, "1 Chronicles 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 1 Kings 1:1. He therefore improves his recovery, as giving him an opportunity of doing God and his country a little more service.

ELLICOTT, "DAVID’S LAST INSTRUCTIONS AND DEATH

(1 Chronicles 28, 29).

David charges Solomon before the National Assembly to build the Temple (1 Chronicles 28:1-10), and delivers to him the plans and materials of the building and

3

its furniture (1 Chronicles 28:11-21).

Verse 1

(1) And David assembled all the princes of Israel.—As he had called the National Assembly before removing the Ark (1 Chronicles 13:1; 1 Chronicles 15:3). Who the princes (sârîm) were is defined in the following clauses.

The princes of the tribes.—See the list of them in 1 Chronicles 27:16-22.

Captains of the companies.—Rather, princes of the courses, who served the king: viz., those enumerated in 1 Chronicles 27:1-15.

Stewards.—See 1 Chronicles 27:25-31. Both “captains” and “stewards” are sârîm in the Hebrew.

Possession (miqnèh).—A word generally used, like the Greek κτῆμα ( κτῆνος), of possessions in cattle—live stock.

And of his sons.—Perhaps considered as his heirs, or rather, from the old tribal view of property, as sharing the royal domains with him.

With the officers.—Heb., sarîsîm, eunuchs. The word appears to be used in a generalised sense, and to denote simply courtiers or palace officials. (Comp. Genesis 37:36; 1 Samuel 8:15; 1 Kings 22:9; Jeremiah 38:7; Jeremiah 41:16.)

The mighty men.—“The heroes” (ha-gibbórîm) or “warriors” of 1 Chronicles 11:31-47; 1 Chronicles 11:12. But the LXX. and Vulg. interpret men of rank and wealth, magnates ( τοὺς δυνάστας, Luke 1:52).

And with all the valiant men.—Literally, and every mighty man (“gibbôr”) of valour, 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 are present (contrast 1 Chronicles 15:25; 1 Chronicles 23:2; 1 Chronicles 13:1), except the priests and Levites. (But comp. 1 Chronicles 28:21.)

TRAPP, "1 Chronicles 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.

4

Ver. 1. And David assembled.] Here the holy penman returneth to the history, which he began to set forth. [1 Chronicles 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 - wherein he ordereth what he would have done after his death; and taketh care of posterity. Me mortuo terra igne misceatur, (a) 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.

And of his sons.] Or, And his sons; these were a part of the assembly.

COFFMAN, "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" (1 Chronicles 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.

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.

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.

Yes, God even commanded the temple to be rebuilt under Ezra and Nehemiah; but

5

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 (John 13:27), or the command of God's angel to Balaam, "Go with the men" (Numbers 22:35).

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.

This background review of the Jewish temple should be kept continually in mind in our study of these two chapters.

DAVID'S PUBLIC ANNOUNCEMENT THAT SOLOMON WOULD BUILD THE TEMPLE

"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

6

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."

"I have chosen him to be my son, and I will be his father" (1 Chronicles 28:6). This and the following verse positively indicate that David was here basing what he said upon his understanding of the prophecy in 2S: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 2 Samuel 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" (2 Samuel 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.)

POOLE, "David in a solemn assembly declareth God’s favour to him, and promise to his son Solomon; exhorteth them to fear God, and encourageth Solomon to build the temple, 1 Chronicles 28:1-10; giveth him a pattern for the form, and gold and silver for the materials, 1 Chronicles 28:11-21.

This assembly seems to be distinct from that 1 Chronicles 23:2, 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.

PULPIT, "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.

1 Chronicles 28:1

7

One Hebrew word ( שרי ) stands for the princes (twice), captains (three times), and stewards (once) of this verse. The classification of the verso speaks for itself. There are the princes of Israel; i.q. the princes of the tribes (1 Chronicles 27:16, 1 Chronicles 27:22). Otherwise the former of these expressions may be of an entirely generic kind, and apply to all that succeeds. There are, secondly, the princes of the twelve military companies… by course of the months (1 Chronicles 15-27:1 ). Thirdly, there are the princes of thousands and hundreds (Deuteronomy 1:15; 1 Samuel 8:12; 1 Samuel 17:18; 1 Samuel 18:13; 1 Samuel 23:7; 1 Chronicles 12:14; 1 Chronicles 27:1). There follow, fourthly, the princes of all the substance and cattle of the king, and (as seems to be added here) of his sons. 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 1 Chronicles 29:24, whether the original document is not misrepresented here. Next, fifthly, mention is made of the officers ( סריסים ), 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 Genesis 37:36; Genesis 39:1; 1 Samuel 8:15; 1 Kings 22:9; 2 Kings 24:12; 2 Kings 25:19; Jeremiah 34:19. Under any circumstances, it would seem unnecessary that such officers of a royal establishment as eunuchs should be under summoned that description to an assembly of this kind. Sixthly, the mighty men (1 Chronicles

25-11:10 ) were called to the assembly. And perhaps a seventh division may be made of all the valiant men (1 Chronicles 40-11:26 ), who belonged to other places, or who were at this time more especially in Jerusalem, as residents.

GUZIK, "1 CHRONICLES 28 - DAVID’S PUBLIC CHARGE TO SOLOMON

A. David’s public words to the assembly of Israel and to Solomon.

1. (1 Chronicles 28:1) The assembly of Israel gathers to hear King David.

8

Now David assembled at Jerusalem all the leaders of Israel: the officers of the tribes and the captains of the divisions who served the king, the captains over thousands and captains over hundreds, and the stewards over all the substance and possessions of the king and of his sons, with the officials, the valiant men, and all the mighty men of valor.

a. Now David assembled at Jerusalem all the leaders of Israel: This was David’s public “passing of the torch” ceremony to Solomon, with an emphasis on the responsibility to build the temple. Despite this, another son of David (Adonijah, in 1 Kings chapters 1-2) tried to take the throne when David died.

b. All the leaders of Israel: It may be that this was the group of people collectively mentioned in the previous chapters.

i. “The occasion for the final chapters of 1 Chronicles is a continuation of what was introduced in chapter 23: the assembling by the king of the leaders of Israel (1 Chronicles 23:2 = 1 Chronicles 28:1 and 1 Chronicles 29:1).” (Payne)

2 King David rose to his feet and said: “Listen to me, my fellow Israelites, my people. I had it in my heart to build a house as a place of rest for the ark of the covenant of the Lord, for the footstool of our God, and I made plans to build it.

9

BARNES, "My brethren - David retains the modest phrase of a king not born in the purple, but raised from the ranks of the people (see 1Sa_30:23; 2Sa_19:12). No later Jewish monarch would have thus addressed his subjects.

The footstool of our God - David views the ark as God’s “footstool,” because he was enthroned above it visibly in the Shechinah, or luminous cloud, present from time to time above the mercy seat and between the cherubim (compare the marginal references).

CLARKE, "David - stood up upon his feet - He was now very old, and chiefly confined to his bed, (see 1Ki_1:47); and while he was addressing his son Solomon, he continued on the bed; but when all the principal nobles of his kingdom came before him he received strength to arise and address them, standing on his feet.

GILL, "Then David the king stood up upon his feet,.... Rose from the bed or couch on which he lay, as Kimchi thinks, being somewhat recovered of his paralytic disorder, and being willing to exert himself on this occasion; or he rose up from the seat or throne, on which he before sat, in honour to this august assembly before him, and that he might be the more easily heard; for which reason we are told (r) it was a custom with the ancients even for kings to stand up when they had a number of people about them they spoke to; and if anyone sat it was reckoned a new and strange thing; so Agamemnon, when wounded, did not speak sitting, until he had made an excuse for it:

and said, hear me, my brethren, and my people; having something of moment and importance to say unto them, and which required their diligent attention; and though they were his subjects, he calls them his brethren, being of the same nation and religion, and to show his modesty and humility; in which he was a type of Christ, the King of kings, see Heb_2:11.

as for me, I had it in my heart to build an house of rest for the ark of the covenant of the Lord; where it might abide, and not be removed from place to place; the same he had told Solomon, 1Ch_22:7.

and for the footstool of our God; or "even for it", for the ark is meant, which is so called, Psa_99:5 for as the Lord sat between the cherubim over the mercy seat, the lid of the ark, it was, speaking after the manner of men, a footstool to him:

and had made ready for the building; prepared materials for it; see 1Ch_22:4.

HENRY, "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 (1Ch_28:2), in reverence to God whose will he was to declare, and in reverence to this solemn

10

assembly of the Israel of God, as if he looked upon himself, though major singulis - greater than any individual among them, yet minor universis - less than the whole of them together. 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 (1Ch_21:3), but now he calls them his brethren, 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. 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.

JAMISON, "Hear me, my brethren, and my people — This was the style of address becoming a constitutional king of Israel (Deu_17:20; 1Sa_30:23; 2Sa_5:1).

I had in mine heart — I proposed, or designed.to build an house of rest — a solid and permanent temple.for the footstool of our God — God seated between the cherubim, at the two

extremities of the ark, might be said to be enthroned in His glory, and the coverlet of the ark to be His footstool.

and had made ready for the building — The immense treasures which David had amassed and the elaborate preparations he had made, would have been amply sufficient for the erection of the temple of which he presented the model to Solomon.

K&D, "1Ch_28:2The 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.

BENSON, "1 Chronicles 28:2. Then the king stood up upon his feet — Out of reverence to God, and respect to this great and honourable assembly. And said, Hear me, my brethren — So he calls the princes and chief rulers, both because they had a share with him, though under him, in the government; and in compliance with the divine command, that the king should not be lifted up above his brethren, Deuteronomy 17:20. A house of rest — A place where it might be fixed, and no more removed from place to place, as it had been. For the footstool — A house for the ark is here styled, a house for the footstool of our God. Heaven is his throne: the earth and the most magnificent temples thereon are but his footstool. So much difference is there between the manifestations of his glory, in the upper and in the lower world!

11

ELLICOTT, " (2) Then David the king stood up upon his feet.—To address the assembly, the king naturally rose from his throne.

Hear me.—Calling attention, as in Genesis 23:11-15.

My brethren, and my people.—Comp. 1 Samuel 30:23; 2 Samuel 19:12. The words do not so much imply condescension as an acknowledgment of what every one of David’s hearers felt to be true—viz., that all Israel were kin, and David the head of the family.

As for me, I had in mine heart to build.—See 1 Chronicles 22:7-8 and the Notes there. 1 Chronicles 28:2-7 of this chapter are in substance, and partly in expression, identical with 1 Chronicles 22:7-10 (David’s private charge to Solomon).

An house of rest—i.e., a permanent abode instead of a sacred tent, which gave the idea of wandering from place to place, like the nomads of the desert. (Comp. Psalms 132:8.)

The footstool of our God.—The so-called mercy-seat, the golden kappôreth suspended over the Ark, on which were the cherubim—the throne of Deity (Psalms 99:1).

And had made ready.—Rather, and I made ready, by amassing stores of material (1 Chronicles 22:2-4; 1 Chronicles 22:14-16).

TRAPP, "1 Chronicles 28:2 Then David the king stood up upon his feet, and said, Hear me, my brethren, 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, and for the footstool of our God, and had made ready for the building:

Ver. 2. Then David the king stood up upon his feet.] To show his reverence to God, as 3:20, and his good respect to the assembly, which was comitia totius regni, a parliament, wherein he was to be the speaker.

Hear me, my brethren, and my people.] Praemittit exordiolum - not unlike that of Augustus to his soldiers, Audite senem iuvenes, quem iuvenem senes audierunt - wisely insinuating himself into their affections.

As for me, I had in my heart.] See 1 Chronicles 17:1, &o.

And for the foot stool,] i.e., For the ark, which is called God’s footstool, because under the cherubims, where God was said to sit as in a throne. See Psalms 99:5;

12

Psalms 132:7.

GUZIK, "2. (1 Chronicles 28:2-8) David speaks to the assembly of Israel.

Then King David rose to 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 had made preparations to build it. But God said to me, ‘You shall not build a house for My name, because you have been a man of war and have shed blood.’ However the LORD God of Israel chose me above all the house of my father to be king over Israel forever, for He has 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 was pleased with me to make me king over all Israel. And of all my sons (for the LORD has given me many sons) He has chosen my son Solomon to sit on the throne of the kingdom of the LORD over Israel. Now He said to me, ‘It is your son Solomon who shall build My house and My courts; for I have chosen him to be My son, and I will be his Father. Moreover I will establish his kingdom forever, if he is steadfast to observe My commandments and My judgments, as it is this day.’ Now therefore, in the sight of all Israel, the assembly of the LORD, and in the hearing of our God, be careful to seek out all the commandments of the LORD your God, that you may possess this good land, and leave it as an inheritance for your children after you forever.”

a. Then King David rose to his feet: Since this happened towards the end of David’s life, he was in declining health (1 Kings 1:1-4). The Chronicler noted David’s standing posture because considering his age and the setting, it was a dramatic scene.

b. You shall not build a house for My name: Though David wanted to build God a house, God politely refused David’s offer and proposed to build him a house instead, in the sense of a lasting royal dynasty (2 Samuel 7).

i. Significantly, David calls the temple a house of rest. “As in the case of God’s sabbath rest at creation (Genesis 2:1-3), God’s rest represents the completion of his

13

work. The idea of rest was so significant for the temple that even though David’s role as a ‘man of war’ was a vital part of the temple preparations in creating the necessary conditions for the work, it disqualified him from building the temple himself. Only Solomon, the ‘man of rest’ (1 Chronicles 22:9), was sufficiently fitted for the task.” (Selman)

c. He has chose my son Solomon to sit on the throne: This was a significant event because there had never been a hereditary monarchy in Israel before. Saul, the previous King of Israel, was not succeeded by any son of his.

d. Moreover I will establish his kingdom forever: God promised that if the royal descendents of David remained obedient, the LORD would protect their throne and the kingdom of Israel, and there would always be a descendent of David reigning over Israel.

e. Be careful to seek out all the commandments of the LORD: This was an important and well-chosen exhortation to the people of Israel.

· They were exhorted to be careful, in the sense that they had to regard this responsibility as important and worthy of attention.

· They were exhorted to seek out the commandments of God, searching the Scriptures diligently.

· They were exhorted to seek out all the commandments, and not compromise by focusing on a few favored commandments.

POOLE, " David stood up; partly out of reverence to God and his word, which was the matter of the following discourse; and partly out of respect to this great and honourable assembly.

14

My brethren; so he calls the princes and chief rulers, both because they had a share with him, though under him in the government; and in compliance with the Divine command, that the king should not be lifted up above his brethren, Deuteronomy 17:20.

An house of rest for the ark; a place where it might be fixed, and no more removed from place to place, as it had been.

And for the footstool; the word and is here put expositively for by the footstool, &c., he means the ark.

PULPIT, "1 Chronicles 28:2

The expression, David the king stood up upon his feet, 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 (Genesis 29:4; 19:23; 2 Samuel 19:12), he addresses the congregation as my brethren, and my people. David says he had it in his heart to build a house of rest, i.e. an abiding house (Psalms 132:8, Psalms 132:14) for the ark of the covenant, instead of the moving one, and for the footstool of our God. By this he means the mercy-seat, to which especial allusion is made 1 Chronicles 28:11 ( בת God is often spoken of as "dwelling between the cherubim,'' and sometimes .(הכפרת(Psalms 99:1) as "sitting between the cherubim," which were over the lid of the ark, called the mercy-seat.

3 But God said to me, ‘You are not to build a house for my Name, because you are a warrior and have shed blood.’

15

CLARKE, "Thou shalt not build a house - See 2Sa_7:6, 2Sa_7:13, and the observations at the end of that chapter.

GILL, "But God said unto me, thou shalt not build an house for my name,.... This he said by Nathan the prophet, 2Sa_7:5.

because thou hast been a man of war, and hast shed blood: see 1Ch_22:8.

HENRY, "III. He declared the purpose he had formed to build a temple for God, and God's disallowing that purpose, 1Ch_28:2, 1Ch_28:3. This he had signified to Solomon before, 1Ch_22:7, 1Ch_22:8. A house of rest for the ark is here said to be a house of rest for the footstool of our God; 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_6:1. We poor worms do but worship at his footstool Psa_99:5; Psa_132:7. 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, Act_9:31.

JAMISON, "thou hast been a man of war, and hast shed blood — The church or spiritual state of the world, of which the temple at Jerusalem was to be a type, would be presided over by One who was to be pre-eminently the Prince of Peace, and therefore would be represented not so fitly by David, whose mission had been a preparatory one of battle and conquest, as by his son, who should reign in unbroken peace.

K&D, "1Ch_28:3-7The address, “My brethren and my people,” is expressive of condescending goodwill;

cf. on 1 ,אחיSa_30:23; 2Sa_19:13. What David here says (1Ch_28:3-7) of the temple building, he had in substance already (1Ch_22:7-13) said to his son Solomon: I, it was with my heart, i.e., I purposed (cf. 1Ch_22:7) 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 and 1Ch_22:14.; on 1Ch_28:3, cf. 1Ch_22:8. - In 1Ch_28:4 David states how his election to be king was of God, who had chosen Judah to be ruler (cf. 1Ch_5:2); and just so (1Ch_28:5, 1Ch_28:6) 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. The expression, “throne of the kingdom of

16

Jahve,” and more briefly, “throne of Jahve” (1Ch_29:23, or 1 ,מלכותיCh_17:14), 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 and 1Ch_22:7, cf. 1Ch_22:10 and 1Ch_17:11.; and with the condition אם יחזק וגו, cf. 1Ki_3:14; 1Ki_9:4,

where God imposes an exactly similar condition on Solomon. ם הזה as is done at this ,כיtime; cf. 1Ki_8:61, and the commentary on Deu_2:30. 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,” To this David adds an exhortation to the whole assembly (1Ch_28:8), and to his son Solomon (1Ch_28:9), to hold fast their faithfulness to God.

ELLICOTT, "(3) But God said unto me.—The emphasis lies on the word God, which is in direct contrast with the “I—in my heart it was,” of 1 Chronicles 28:2. (Comp. 1 Chronicles 22:8, of which this verse is a summary.)

TRAPP, "1 Chronicles 28:3 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.

Ver. 3. But God said unto me, Thou shalt not.] The best are sometimes crossed in their desires, and must submit to God; going on to do their duty, though they should not have the fruit of it till they come to heaven; howbeit "in the doing" - not only for the doing - of God’s will, "there is great reward." [Psalms 19:11] This, an ancient calleth Praemium ante praemium.

PULPIT, "The contents of this verse are stated, as already seen, even more forcibly in 1 Chronicles 22:8; while far less forcibly in 2 Samuel 7:5; 1 Kings 5:5.

4 “Yet the Lord, the God of Israel, chose me from my whole family to be king over Israel forever. He chose Judah as leader, and from the tribe of Judah he chose my family, and from my father’s

17

sons he was pleased to make me king over all Israel.

CLARKE, "Over Israel for ever - The government should have no end, provided they continued to walk according to the commandments of God; see 1Ch_28:7. The government, as referring to Christ, is, and will be, without end.

GILL, "Howbeit, the Lord God of Israel chose me before all the house of my father to be king over Israel for ever,.... Passing by all his brethren who were elder than he, he pitched upon him, and ordered him to be anointed king of Israel, see 1Sa_16:10, and that for ever, for a long time, as long as he lived; or rather in his posterity for many years to come, and best of all in his antitype Christ, the son of David, see Luk_1:32.

for he hath chosen Judah to be the ruler; the tribe of Judah to be the seat of government, and one out of that tribe to be the chief ruler, see 1Ch_5:2.

and of the house of Judah, the house of my father; out of that tribe he chose his father's family, to take from thence one to be king of Israel:

and among the sons of my father he liked me to make me king over all Israel; though the youngest of them, 1Sa_16:11, this was his will and pleasure.

HENRY 4-5, "IV. He produced his own title first, and then Solomon's, to the crown; both were undoubtedly jure divino - divine. 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, 1Ch_28:5. No right of primogeniture is pretended. Detur digniori, non seniori - It went by worth, not by age. 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_49:10. 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, 1Ch_2:9. Perhaps so had Boaz, Obed, and Jesse. Yet “God chose the house of my father.” 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.

18

JAMISON, "he hath chosen Solomon — The spirit of David’s statement is this: - It was not my ambition, my valor, or my merit that led to the enthronement of myself and family; it was the grace of God which chose the tribe, the family, the person - myself in the first instance, and now Solomon, to whom, as the Lord’s anointed, you are all bound to submit. Like that of Christ, of whom he was a type, the appointment of Solomon to the kingdom above all his brethren was frequently pre-intimated (1Ch_17:12; 1Ch_22:9; 2Sa_7:12-14; 2Sa_12:24, 2Sa_12:25; 1Ki_1:13).

ELLICOTT, " (4) Howbeit the Lord God of Israel chose me.—Comp. 1 Chronicles 11:2 and Notes. The Divine election of David preludes that of Solomon (1 Chronicles 28:5).

For he hath chosen Judah to be the ruler.—Better, For Judah it was that he chose for prince (nâgîd), and in the house of Judah, my father’s house. (Comp. 1 Chronicles 5:2 and Notes.)

And among the sons of my father he liked me.—The expression is scarcely adequate. The verb in the Hebrew is râçâh, which answers to the Hellenistic εύδοκεῖν, “to be satisfied, well pleased with.” Translate, therefore, “It was I in whom He took pleasure.”(Comp. Proverbs 3:12.) David uses of himself the very phrase which the Divine voice spoke from heaven at the baptism of the Son of David, the true King of Israel and of mankind (Matthew 3:17).

TRAPP, "1 Chronicles 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:

Ver. 4. To be king over Israel for ever.] That is, For a long time; and in regard of Christ, for ever. See Luke 1:32-33.

PULPIT 4-7, "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 (Genesis 49:8; 1 Chronicles 5:2); the house of Jesse (1 Samuel 16:1); thirdly, of himself (1 Samuel 16:13); and lastly of Solomon (1 Chronicles 22:9, 1 Chronicles 22:10; 1 Chronicles 17:11-14; 2 Samuel 7:12-16). The exact time and method of David's receiving the identification of Solomon as the son

19

to succeed him, is nowhere given. The throne of the kingdom of the Lord over Israel. 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 (1 Chronicles 17:14; 1 Chronicles 29:23). The solemn and most distinct proviso, If he be constant to do my commandments and my judgments, as at this day, reminds us of Psalms 132:12. This proviso is emphatically presented again to the attention of Solomon, when the time comes for the direct appeal of God to him (1 Kings 3:14; 1 Kings 8:61; 1 Kings 9:4).

5 Of all my sons—and the Lord has given me many—he has chosen my son Solomon to sit on the throne of the kingdom of the Lord over Israel.

GILL, "And of all my sons, for the Lord hath given me many sons,.... Whose names, and the order of their birth, may be read in 1Ch_3:1.

he hath chosen Solomon my son to sit upon the throne of the kingdom of the Lord over Israel; to be his successor in it: this he says to observe to them, that this was not merely his own will and choice, nor the fruit and effect of a fond affection to Solomon; nor was it barely in pursuance of a promise made to Bathsheba, she had obtained of him; but it was according to the will and appointment of God, and therefore to be the more regarded.

ELLICOTT, " (5) Many sons.—See 1 Chronicles 3:1-9, where nineteen are mentioned by name, “besides the sons of the concubines, and Tamar their sister.”

He hath chosen.—Heb., then he chose, the construction being changed after the parenthesis.

Solomon my son.—The son who has the best right to the name. (Comp. 1 Chronicles

20

22:10.)

The throne of the kingdom of the Lord.—This expression is unique in the Old Testament. (Comp. 1 Chronicles 29:23; 1 Chronicles 17:14.) It brings out into strong relief the idea that the Israelite monarchy was only a vicegerency; not David nor Solomon, but Jehovah being the true and only King. (Comp. Gideon’s reply to the offer of the crown, Judges 8:23; 1 Samuel 8:7; 1 Samuel 12:12.)

TRAPP, "1 Chronicles 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.

Ver. 5. For the Lord hath given me many sorts.] Nineteen we read of [1 Chronicles 3:1-9]

POOLE, "It is not my fancy or fond affection, but God’s express will, that Solomon should be preferred before his elder brethren; and therefore all of you are obliged to submit to him, and accept of him as your king by Divine appointment.

COFFMAN, "SPECIAL NOTE ON 1 Chronicles 28:5

"He (God) hath chosen Solomon ... to sit upon the throne of the KINGDOM OF JEHOVAH over Israel" (1 Chronicles 28:5). There is not a more preposterous statement in all the Bible than this one. David truly believed, as did all Israel, that the earthly kingdom that God had given them was the kingdom of heaven.

In a certain sense, of course, the people of Israel were a type of that `kingdom of heaven' which is the Church; but in no sense whatever was the secular, political kingdom of David and Solomon the kingdom of God. The ancient inhabitants of Canaan were not driven out of Palestine, as God commanded; but they were enslaved by Israel. (See the opening chapters of my commentary on Judges.)

"2 Samuel 20:24 indicates that David used forced (slave) labor; that passage does not say who composed the labor gangs";[1] and, although David might not have forced Israelites into his forced labor gangs, the enslaved Canaanites were certainly used; and Solomon quickly extended them to include Israelites also. There is no way

21

that the evil, secular and political kingdom of Israel could have been the kingdom of heaven. Of course, the multitudes who were living off the sweat of other peoples' faces liked doing so; and no doubt many thought it was wonderful. (See further comment on this in our Introduction to 1 Kings 4.)

The political Jewish kingdom was never anything other than what the prophet of God called it - "THE SINFUL KINGDOM" (Amos 9:8).

6 He said to me: ‘Solomon your son is the one who will build my house and my courts, for I have chosen him to be my son, and I will be his father.

BARNES, "Besides the message sent to David through Nathan, he had a revelation, of which we have only the indirect account given here and in 1Ch_22:8-10 (see the note). He was told that one of his sons should be raised up to fill his throne after him, and should build the temple. In the second revelation it was distinctly declared to him that the son intended was Solomon.

My house and my courts - i. e., the temple and the courts of the temple (see 2Ch_4:9).

GILL, "And he said unto me, Solomon that son, he shall build my house,.... See 2Sa_7:13.

and my courts; in the house or temple:

for I have chosen him to be my son; predestinated him to the adoption of children, Eph_1:5.

and I will be his father; see 2Sa_7:14.

22

HENRY 6-7, "V. He opened to them God's gracious purposes concerning Solomon (1Ch_28:6, 1Ch_28:7): I have chosen him to be my son. Thus he declares the decree, that the Lord had said to Solomon, as a type of Christ, Thou art my son (Psa_2:7), the son of my love; for he was called Jedidiah, 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. Christ is both the founder and the foundation of the gospel temple. 2. I will establish his kingdom for ever. 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; Luk_1:33) 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. 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.

BENSON, "1 Chronicles 28:6-7. He shall build my house, &c. — So was he a figure of him that was to come, who is both the founder and the foundation of the gospel temple. I will establish his kingdom for ever — This was to have its accomplishment in the kingdom of the Messiah which shall continue in his hands through all the ages of time, (Isaiah 9:7; Luke 1:33,) and shall then be delivered up to God, even the Father, with whom, however, he shall continue to reign to all eternity. If he be constant to do my commandments — The promise is absolute with regard to the Messiah, but conditional with regard to Solomon. As at this day — As he hath begun, and hitherto continued to do, in some good measure. If we are constant in our duty, then, and not otherwise, we may expect the continuance of his favour.

ELLICOTT, " (6) He shall build.—Better, he it is that shall build. The pronoun is emphatic: he, and not thou.

I have chosen him. . . . his father.—Literally, I have chosen him for myself as a son, and I—I will become to him a father.

TRAPP, "1 Chronicles 28:6 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.

Ver. 6. For I have chosen him to be my son.] God saith the same in effect to all Christian princes; but then they must make it their care to build him a spiritual

23

temple, &c.

7 I will establish his kingdom forever if he is unswerving in carrying out my commands and laws, as is being done at this time.’

BARNES, "If he be constant - The conditional character of the promise made to David, as to the continuance of his posterity on the Jewish throne (marginal reference; 2Sa_7:14), is now clearly declared.

GILL, "Moreover, I will establish his kingdom for ever,.... The same is said in 2Sa_7:13.

if he be constant to do my commandments, and my judgments, as at this day; if he continued in the observance of them, as he had begun, and went on in until that day; this is added here, and was not spoken by Nathan, when what goes before was; for Solomon was not then born, but must be suggested to David since, and as it should seem at this time.

JAMISON, "I will establish his kingdom for ever, if he be constant to do my commandments — The same condition is set before Solomon by God (1Ki_3:14; 1Ki_9:4).

ELLICOTT, " (7) Moreover I will establish his kingdom for ever.—So 1 Chronicles 22:10 (at end).

If he be constant to do my commandments and my judgments.—The same condition is attached to the same promise in 1 Kings 9:4-5. (Comp. also 1 Kings 3:14, where the promise is length of days.)

As at this day.—As we are doing in our present work. The same words occur in the same sense at the end of Solomon’s Prayer (1 Kings 8:61).

24

TRAPP, "1 Chronicles 28:7 Moreover I will establish his kingdom for ever, if he be constant to do my commandments and my judgments, as at this day.

Ver. 7. If he be constant.] Heb., Strong; for he shall be hard put to it. God’s promises are conditional. See on 2 Samuel 7:14.

As at this day.] Solomon had been well instructed in the ways of God, both by father [Proverbs 4:4] and mother, [Proverbs 31:1] and while young he did God’s commandments and judgments, as is hinted in these words, "As at this day"; but he was not so constant.

8 “So now I charge you in the sight of all Israel and of the assembly of the Lord, and in the hearing of our God: Be careful to follow all the commands of the Lord your God, that you may possess this good land and pass it on as an inheritance to your descendants forever.

CLARKE, "In the audience of our God - “Before the Word of the Lord.” - T.

GILL, "Now therefore, in the sight of all Israel, the congregation of the Lord,.... Whom this assembly represented:

and in the audience of our God; before him, as Jarchi, in whose presence they were, and who heard and saw all that passed, and to whom David appeals as a witness; the Targum is,"before the Word of the Lord.''before whom all things are naked and open, Heb_4:12.

keep and seek for all the commandments of the Lord your God; seek to know them, search for them in the word of God, and endeavour to keep them:

25

that ye may possess this good land; continue in the possession of it, for by their obedience they held it, Isa_1:19.

and leave it for an inheritance for your children after you for ever; that so they might not be removed from it, and carried captive into other lands, as they were for their disobedience.

HENRY, "VI. He charged them to adhere stedfastly to God and their duty, 1Ch_28:8. Observe, 1. The matter for this charge: Keep, and seek for all the commandments of the Lord your God. 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; 2Ti_4:1. 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.

JAMISON, "Now ... in the sight of all Israel, ... keep and seek for all the commandments of the Lord, etc. — This solemn and earnest exhortation to those present, and to all Israel through their representatives, to continue faithful in observing the divine law as essential to their national prosperity and permanence, is similar to that of Moses (Deu_30:15-20).

K&D, "1Ch_28:8-10“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. I exhort you), observe and seek ... that ye may possess (that is, keep as possession) the good land (cf. Deu_4:21.), and leave it to your sons after you for an inheritance” (cf. Lev_25:46). - In 1Ch_28:9 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), and serve Him with whole (undivided) heart (1Ch_29:9, 1Ch_29:19; 1Ki_8:61) 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; 1Sa_16:7; Jer_11:20; Psa_139:1. ת יצר מחשבas in Gen_6:5. With the last clauses cf. Deu_4:29; Isa_55:6, etc. יזניח, only here and 2Ch_11:14; 2Ch_29:19. - With 1Ch_28:10 the discourse turns to the building of the

26

temple. The exhortation חזק ועשה is interrupted by the giving over of the sketches and plans of the temple, and is taken up again only in 1Ch_28:20.

BENSON, "1 Chronicles 28:8. In the audience of our God — I exhort and charge you every one, calling God, who is here present, and this congregation, wherein all Israel are present by their representatives, for witnesses against you, if you do not follow my counsel. Keep and seek for all the commandments of the Lord — Keep those commands which you know, and seek for or search into what you are yet ignorant of, that you may distinctly understand the whole will of God, and seriously give yourselves to the practice of it. God’s commandments cannot be kept without great care. And it concerns those who profess religion, as they regard the favour of God, or even their reputation with men, to be faithful to their profession.

ELLICOTT, " (8) Now therefore in the sight of all Israel.—Literally, And now to the eyes of all Israel . . . and in the ears of our God; scil. I adjure you. David ends his address to the people by a solemn appeal, like that, of Moses (Deuteronomy 4:26; Deuteronomy 30:19 : “I call heaven and earth to witness,” &c.). David’s appeal is to the whole nation as represented before him, and to the God whose ear is ever open.

Seek—i.e., do not neglect; resort to them always as the rule of right living (same word as 1 Chronicles 13:3; 1 Chronicles 15:13).

That ye may possess this (Heb. the) good land.—Another reminiscence of Deuteronomy (1 Chronicles 4:1; 1 Chronicles 4:21).

And leave it for an inheritance.—Leviticus 25:46.

TRAPP, "1 Chronicles 28:8 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.

Ver. 8. And in the audience of our God.] I exhort, or, beseech you.

Keep and seek.] Keep what ye know already; and seek to be yet further instructed. By this latter word "seek," tollit ignorantiam illam crassam, saith Vatablus, he striketh at affected ignorance.

27

POOLE, " In the audience of our God, i.e. I do here exhort and charge you every one, calling God who is here present, and this congregation, wherein all Israel are present by their representatives, for witness against you, if you do not follow my counsel.

Keep and seek for all the commandments of the Lord; keep those commands which you know, and seek for or search into what you are yet ignorant of, that you may distinctly understand the whole will of God, and all the parts of your duty, and seriously give up yourselves to the practice thereof.

PULPIT, "1 Chronicles 28:8-10

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 Israel—the congregation of the Lord, and in the hearing of our God ("Hear me," 1 Chronicles 28:2), keep ye and study to do all the commandments of the Lord your God (Deuteronomy 4:21, Deuteronomy 4:26; Deuteronomy 30:19; Le 25:46; Jeremiah 3:18). The. expression, Know thou the God of thy father, for a practical knowledge and fear of God, is analogous with the expression, "Hear thou," for the matter of practical obedience; e.g. "If they hear not Moses and the prophets" (Luke 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; 1 Samuel 2:12; Proverbs 3:6; Psalms 36:10; Jeremiah 9:2; Hosea 5:4; Hosea 6:3. 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" (Philippians 4:19). 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. One thing only fails, perhaps, to be made quite apparent from the language of David, viz. why

28

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.

9 “And you, my son Solomon, acknowledge the God of your father, and serve him with wholehearted devotion and with a willing mind, for the Lord searches every heart and understands every desire and every thought. If you seek him, he will be found by you; but if you forsake him, he will reject you forever.

BARNES, "Know thou the God of thy father - “Knowing God,” in the sense of having a religious trust in Him, is an unusual phrase in the earlier Scriptures. It scarcely occurs elsewhere in the historical books. David, however, uses the phrase in his Psalms Psa_36:10; and its occurrence here may be accepted as evidence that the entire speech is recorded in the actual words of the monarch.

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

29

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

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

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

and understandeth all the imaginations of the thought; not only the thoughts of the heart, when regularly formed and ranged in order, hut even the very beginning of them, the first motions of the mind, and before they are well formed, see Gen_6:5.

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

he will be found of thee; grant his presence and bestow his favours, see Isa_4:6.

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

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

HENRY 9-10, "VII. He concluded with a charge to Solomon himself, 1Ch_28:9, 1Ch_28:10. 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,

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. 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.

2. The arguments to enforce this charge.(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, Pro_25:3. We must therefore be sincere, because, if we deal deceitfully, God sees it, and cannot be imposed upon; we must therefore 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, and that is enough to make us happy, Heb_11:6. If we forsake him, desert his service and turn from

30

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,

(2.) One argument peculiar to Solomon (1Ch_28:10): “Thou art to build a house for the sanctuary; therefore seek and serve God, that that work may be done from a good principle, in a right manner, and may be accepted.”

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

JAMISON, "1Ch_28:9-10. He encourages Solomon to build the Temple.

And thou, Solomon my son — The royal speaker now turns to Solomon, and in a most impressive manner presses upon him the importance of sincere and practical piety.

know thou — He did not mean head knowledge, for Solomon possessed that already, but that experimental acquaintance with God which is only to be obtained by loving and serving Him.

SBC, “In these words we have beautifully exemplified to us the anxiety of a truly religious parent for his children’s everlasting good. Consider:

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."

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."

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.

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."

Plain Sermons by Contributors to "Tracts for the Times" vol. x., p. 285.

31

BENSON, "1 Chronicles 28:9. Know thou the God of thy father — Thou knowest that there is a God, a living and true God, and that the God of thy father is that God: thou knowest not only that he is, but what he is: that he is a Spirit, an infinite and eternal Spirit, self-existent, and therefore independent of, and supreme over, all other beings, who are only the workmanship of his hands. Thou knowest that he is possessed of all possible perfections, of unsearchable wisdom, of almighty power, of unfathomable goodness, of inviolable truth, of impartial justice, of unspeakable mercy and love: that he is thy Creator, Preserver, and Benefactor, to whom thou art indebted for all thy powers and faculties of body and mind; for thy life, and breath, and all things: that he is thy Redeemer and Saviour, thy Governor and Judge. But know him as he makes himself known to his people when he gives them a heart to know him, (Jeremiah 24:7,) and manifests himself to them as he does not to the world. Know him as a sin-pardoning God, merciful to thy unrighteousness, and remembering thy sins and iniquities no more, Jeremiah 31:34. Know him so as to be acquainted, intimately acquainted, and at peace with him, Job 22:21; so as to love and live to him: for God is love, and God is holy, and he that loveth him not, knoweth him not, 1 John 4:7-8; and, he that saith he knoweth him and loveth him, and keepeth not his commandments, is a liar, and the truth is not in him, 1 John 2:4. And serve him — That is, worship and obey him, and endeavour to serve and promote his honour and interest in the world, which is the interest of piety and virtue, of truth and grace. With a perfect heart — Not only with a sincere and upright heart, but with an entire and undivided heart, or with thy whole heart, being fervent in his love, and zealous in his service, and therefore with a heart entirely changed and made new, Ezekiel 36:26. And with a willing mind — Not with reluctance, as if his service were a bondage and drudgery; but with alacrity, delight, and joy, and from a principle of love to him and his service, knowing by experience that it is perfect freedom. For the Lord searcheth all hearts — And as he has made it the indispensable duty of all ranks and conditions of mankind, of kings as well as their subjects, to know, love, and serve him, in sincerity and truth; so he takes notice, and perfectly knows, whether they do so or not; nor can any one impose on him by false pretences. If thou, Solomon my son, only take up a form or profession of religion to please me and others; or if thy obedience to God be insincere, thou mayest indeed deceive man, but thou canst not deceive him, for he searcheth the desires and designs, the counsels and intentions, nay, the thoughts and imaginations, and all the motions of the heart. If thou seek him — In the way he hath appointed, by prayer, meditation upon, faith in, and obedience to, his word; if thou seek him sincerely, perseveringly, and with all thy heart; he will be found of thee — Will manifest himself to thee by his holy and enlightening Spirit, will make himself

32

known to thee as thy friend, and father, and God in covenant: yea, he that commanded light to shine out of darkness, will shine into thy heart, and give thee the light of the knowledge of his glory; so that, beholding his glory with open face, thou shalt be changed into his image, and shalt resemble the God thou lovest and servest, 2 Corinthians 3:18. But if, after having known, and loved, and begun to serve him aright, thou forsake him — Desert his love and service, and turn from following him; he will cast thee off for ever — Notwithstanding his promises to me and my seed, and that great honour and favour which he hath showed thee. Reader, observe, this advice and charge, given by David to his son Solomon, is given by the Holy Ghost to thee, and every human creature into whose hands these divine oracles come. O! see that thou attend to it, and make it thy chief care, and the constant business of thy life, to comply with and reduce it to practice.

ELLICOTT, ' (9) And thou, Solomon my son.—The king now turns to his heir, urging a whole-hearted service to his father’s God (1 Chronicles 28:9-10).

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

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

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

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

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

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

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

33

(Isaiah 65:1).

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

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

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

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

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

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

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

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

COFFMAN, "Here, in the presence of all Israel, David laid the solemn charge upon his son Solomon to build the Jewish temple, which thus became, in every particular, what David did through his son Solomon. It should have been called David's Temple.

POOLE, " Know thou the God; know him, so as to love him and serve him, as it

34

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

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

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

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

GUZIK, "3. (1 Chronicles 28:9-10) David speaks to Solomon.

“As for you, my son Solomon, know the God of your father, and serve Him with a loyal heart and with a willing mind; for the LORD searches all hearts and understands all the intent of the thoughts. If you seek Him, He will be found by you; but if you forsake Him, He will cast you off forever. Consider now, for the LORD has chosen you to build a house for the sanctuary; be strong, and do it.”

a. Know the God of your father: David’s exhortation to Solomon begins with the most important aspect - emphasizing a genuine commitment to a real relationship with the living God. David essentially told Solomon, “The secret of my success has been my relationship with God. You need to pursue the same relationship.”

b. Serve Him with a loyal heart and with a willing mind: David also exhorted Solomon to serve God with both his heart and mind. Some people are all heart and no mind in their service to God; others are all mind and no heart. Both of these are

35

important to truly serve Him.

i. We notice that the command to know came before the command to serve. “To know God is to serve Him. All failure in service is the result of loss of vision of God, misapprehension of Him, due to some distance from Him.” (Morgan)

ii. David gave Solomon a reason to commit his heart and mind to God: for the LORD searches all hearts and understands all the intent of the thoughts. When we properly understand God and His omniscience we will much more naturally serve Him as we should.

c. If you seek Him, He will be found by you; but if you forsake Him, He will cast you off forever: Both of these proved true in the life of Solomon. When Solomon sought the LORD at Gibeon, he definitely found Him (1 Kings 3:1-15). When Solomon forsook God, he was in some sense cast . . . off (1 Kings 11:1-13).

i. “Solomon’s response, typical of humanity, was inconsistent. Though he did seek God (2 Chronicles 1:5), it was not with a ‘whole heart’ and his divided devotion led ultimately to a divided kingdom.” (Selman)

d. The LORD has chosen you to build a house for the sanctuary; be strong, and do it: David concluded his exhortation to Solomon with the single most urgent command - to build the temple. All of David’s exhaustive preparations would be for nothing if Solomon did not complete the job that David started.

SIMEON, "DAVID’S ADVICE TO SOLOMON

1 Chronicles 28:9. And thou, Solomon my son, know thou the God of thy father, and serve him with a perfect heart and with a willing mind: for the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts: if thou seek him, he

36

will be found of thee; but if thou forsake him, he will cast thee off for ever.

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

I. The advice here given—

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

1. Whom to seek—

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

“Know” this God: study his character as displayed in all his conduct towards me: acquaint thyself with him in the most intimate and endearing manner: and seek him as thy friend, thy portion, thine eternal great reward! But remember that it is in

37

Christ only that this character of God can be fully seen — — — Seek then to know God as reconciled to you in the Son of his love; and let “this God be your God for ever and ever.”]

2. How to serve him—

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

The importance of this charge is strongly marked in,

II. The considerations with which it is enforced—

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

1. That God is privy to our inmost thoughts—

[If God could judge only by the outward appearance, we might with less danger be inattentive to our hearts: but the heart of man is as visible to him as the sacrifices when flayed and divided asunder were to the priests of old [Note: Hebrews 4:13.

38

τετραχηλισμένα.]. Not the thoughts only, but “the imaginations of the thoughts,” the very first risings of them before they are formed into a distinct apprehension of the mind, are all seen and marked by Him, so as to ascertain with precision their nature and quality; and to make them infallible grounds of condemnation or acquittal in the day of judgment. Not actions only, but “the spirits of men are weighed by him,” so as to discern how much there is of good or evil in every inclination, affection, appetite, and motion of the soul.

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

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

[It is grievous that men should explain away the plainest declarations of God, in order to accommodate them to human systems. There is nothing clearer in all the inspired volume, than that “God will be found of them that seek him, and cast off those who forsake him.” We appeal to the experience of all who are in the slightest degree acquainted with vital godliness. “Did God ever say to any man, Seek my face in vain?” — — — On the other hand, Who ever turned back from him, without suffering loss in his soul? Who has not found that the Spirit of God may be grieved and provoked to withdraw his gracious communications? Most assuredly he will not always strive with man, but will give us up to our own hearts’ lusts, if we wilfully harbour those dispositions or affections which are hateful in his sight. Moreover, in the eternal world, he will recompense every man exactly according to his works; adjudging to his diligent servants a reward proportioned to their diligence in improving their talents, and to the disobedient servants a punishment proportioned to their guilt.

39

Who can reflect on this, and not feel the force of the advice given in our text? Our happiness both in time and in eternity depends on our present diligence and fidelity. Let us therefore implore help from God, that we may so devote ourselves to him now, as to be approved by him in the day of judgment.]

Address—

1. To parents—

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

2. To those who are coming forth into life—

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

3. To all who are here present—

40

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

10 Consider now, for the Lord has chosen you to build a house as the sanctuary. Be strong and do the work.”

CLARKE, "The Lord hath chosen thee - “The Word of the Lord hath chosen thee.” - T.

GILL, "Take heed now,.... Of offending God by forsaking him; or see, consider, and observe now what he was further about to say to him, concerning the building of the temple, as follows:

for the Lord hath chosen thee to build an house for the sanctuary; a temple for the ark, called the sanctuary, Num_7:9 the Targum is, the Word of the Lord hath chosen thee, &c.

be strong, and do it, be of a good heart and courage, and set about it with vigour and resolution.

SBC, “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

41

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."

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.

A. G. Brown, Penny Pulpit, No. 1061.

BENSON, "1 Chronicles 28:10. A house for a sanctuary — That is, a sanctuary, or holy place, for the ark to dwell in. Be strong, and do it — Take courage and resolution to break through all difficulties, troubles, discouragements, and oppositions, which thou mayest possibly meet with.

ELLICOTT, " (10) Take heed now; for the Lord.—Or, See now that Jehovah hath chosen thee; consider this high commission, weigh it well and realise it thoroughly, then be strong, and act. (See 1 Chronicles 22:13; 1 Chronicles 22:16.)

David now, in presence of the Assembly, hands over to his son the plans of the Sanctuary and its vessels, remarking, as he does so, that the whole is of Divine origin (1 Chronicles 28:19).

TRAPP, "I Chronicles 28:10 Take heed now; for the LORD hath chosen thee to build an house for the sanctuary: be strong, and do [it].

Ver. 10. To build a house for the sanctuary.] Or, For sanctification: i.e., where God may sanctify his people in holy ordinances; and be sanctified by them in holy duties. [Leviticus 10:3]

POOLE, " For the sanctuary; or, for a sanctuary, i. e. which is to be a sanctuary for him, to wit, for the ark to dwell in.

42

Be strong; take courage and resolution to break through all difficulties, troubles, discouragements, or oppositions which thou mayst possibly meet with.

11 Then David gave his son Solomon the plans for the portico of the temple, its buildings, its storerooms, its upper parts, its inner rooms and the place of atonement.

BARNES, "Compare 1Ch_28:19. As God had revealed to Moses the pattern of the tabernacle Exo. 26; 27, so He had made known by revelation to David the pattern of the temple and its furniture. This pattern, which consisted of a set of directions in writing, David now handed over to Solomon.

The houses - The “holy place” and the “holy of holies “ - called respectively “the house” and the “inner house” 1Ki_6:17, 1Ki_6:27, and 2Ch_3:5, 2Ch_3:8 “the greater house” and “the most holy house.”

The upper chambers - Compare 2Ch_3:9 note.The inner parlours - The small rooms of the “lean-to” (1Ki_6:5 note), entered one

from another.

CLARKE, "David gave to Solomon - the pattern - He gave him an ichnograph of the building, with elevations, sections, and specifications of every part; and all this he received by inspiration from God himself, (see 1Ch_28:12, 1Ch_28:19), just as Moses had received the plan of the tabernacle.

The treasuries thereof - גנזכיו ganzaccaiv. The word גנזך ganzach is not Hebrew, but is supposed to be Persian, the same word being found in Ezr_3:1-13 :19. In this tongue we have the word ganj, a granary, a hidden treasure, and gunjoor, and gunjineh, a

treasure, treasury, or barn. Parkhurst supposes that it is compounded of גנז ganaz, to

treasure up, and זך zach, pure; a treasury for the most precious things.

43

GILL, "Then David gave to Solomon his son the pattern of the porch,.... The breadth, and length, and height of it, which was to be placed at the east end of the temple, and was the entrance into it:

and, of the houses thereof; the holy place, and the most holy, which latter is called the greater house, 2Ch_3:5,

and of the treasures; where things belonging to the temple were laid up, the priests' vestments, and other things:

and of the upper chambers; where the priests lay or met for conversation, Jer_35:2.

and of the inner parlours thereof; where the priests ate of the holy things; all these seem to he buildings against the wall of the temple round about, 1Ki_6:5.

and of the place of the mercy seat: the holy of holies, where that, with the cherubim over it, and the ark under it, were placed.

HENRY 11-21, "As for the general charge that David gave his son to seek God and serve him, the book of the law was, in that, his only rule, and there needed no other; but, in building the temple, David was now to give him three things: - 1. A model of the building, because it was to be such a building as neither he nor his architects ever saw. Moses had a pattern of the tabernacle shown him in the mount (Heb_8:5), so had David of the temple, by the immediate hand of God upon him, 1Ch_28:19. It was given him in writing, probably by the ministry of an angel, or as clearly and exactly represented to his mind as if it had been in writing. But it is said (1Ch_28:12), He had this pattern by the Spirit. The contrivance either of David's devotion or of Solomon's wisdom must not be trusted to in an affair of this nature. The temple must be a sacred thing and a type of Christ; there must be in it not only convenience and decency, but significancy: it was a kind of sacrament, and therefore it must not be left to man's art or invention to contrive it, but must be framed by divine institution. Christ the true temple, the church the gospel temple, and heaven the everlasting temple, are all framed according to the divine councils, and the plan laid in the divine wisdom, ordained before the world for God's glory and ours. This pattern David gave to Solomon, that he might know what to provide and might go by a certain rule. When Christ left with his disciples a charge to build his gospel church he gave them an exact model of it, ordering them to observe that, and that only, which he commanded. The particular models are here mentioned, of the porch, which was higher than the rest, like a steeple, - then the houses, both the holy place and the most holy, with the rooms adjoining, which were for treasuries, chambers, and parlours, - especially the place of the mercy-seat (1Ch_28:11), - of the courts likewise, and the chambers about them, in which the dedicated things were laid up. Bishop Patrick supposes that, among other things, the tabernacle which Moses reared and all the utensils of it, which there was now no further occasion for, were laid up here, signifying that in the fulness of time all the Mosaic economy, all the rites and ceremonies of that dispensation, should be respectfully laid aside, and something better come in their room. He gave him a table of the courses of the priests, patterns of the vessels of

44

service (1Ch_28:13), and a pattern of the chariot of the cherubim, 1Ch_28:18. Besides the two cherubim over the mercy-seat, there were two much larger, whose wings reached from wall to wall (1Ki_6:23, etc.), and of these David here gave Solomon the pattern, called a chariot; for the angels are the chariots of God, Psa_68:17. 2. Materials for the most costly of the utensils of the temple. That they might not be made any less than the patterns, he weighed out the exact quantity for each vessel both of gold and silver, 1Ch_28:14. In the tabernacle there was but one golden candlestick; in the temple there were ten (1Ki_7:49), besides silver ones, which, it is supposed, were hand-candlesticks, 1Ch_28:15. In the tabernacle there was but one table; but in the temple, besides that on which the show-bread was set, there were ten others for other uses (2Ch_4:8), besides silver tables; for, this house being much larger than that, it would look bare if it had not furniture proportionable. The gold for the altar of incense is particularly said to be refined gold (1Ch_28:18), purer than any of the rest; for that was typical of the intercession of Christ, than which nothing is more pure and perfect. 3. Directions which way to look for help in this great undertaking. “Fear not opposition; fear not the charge, care, and trouble; fear not miscarrying in it, as in the case of Uzza; fear not the reproach of the foolish builder, that began to build and was not able to finish. Be not dismayed. (1.) God will help thee, and thou must look up to him in the first place (1Ch_28:20): The Lord God, even my God, whom I have chosen and served, who has all along been present with me and prospered me, and to whom, from my own experience of his power and goodness, I recommend thee, he will be with thee, to direct, strengthen, and prosper thee; he will not fail thee nor forsake thee.” Note, We may be sure that God, who owned our fathers and carried them through the services of their day, will, in like manner, if we be faithful to him, go along with us in our day, and will never leave us, while he has any work to do in us or by us. The same that was Joshua's encouragement (Jos_1:5), and Solomon's, is given to all believers, Heb_13:5. He will never leave thee, nor forsake thee. God never leaves any unless they first leave him. (2.) “Good men will help thee, 1Ch_28:21. The priests and Levites will advise thee, and thou mayest consult them. Thou hast good workmen, who are both willing and skilful;” and these are two very good properties in a workman, especially in those that work at the temple. And, lastly, “The princes and the people will be so far from opposing or retarding the work that they will be wholly at thy command, every one in his place ready to further it.” Then good work is likely to go on when all parties concerned are hearty in it, and none secretly clog it, but all drive on heartily in it.

JAMISON, "Then David gave to Solomon ... the pattern — He now put into the hands of his son and successor the plan or model of the temple, with the elevations, measurements, apartments, and chief articles of furniture, all of which were designed according to the pattern given him by divine revelation (1Ch_28:19).

K&D, "The sketches and plans of the sacred buildings and vessels. - The enumeration begins in 1Ch_28:11 with the temple house, progressing from outside to inside, and in 1Ch_28:12 goes on to the courts and the buildings in them, and in 1Ch_28:13. to the vessels, etc. תבנית, model, pattern; cf. Exo_25:9; here the sketches and

45

drawings of the individual things. ואת־בתיו is a contraction for ועת־תבנית בתיו, and the

suffix refers, as the succeeding words show, not to העולם, but to הבית, which may be easily supplied from the context (1Ch_28:10). In the porch there were no houses. The are the buildings of the temple house, viz., the holy place and the most holy, with בתים

the three-storeyed side-building, which are specified in the following words. גנזכיו

occurs only here, but is related to גנזים, Est_3:9; Est_4:7; Eze_27:24, and to the Chald.

Ezr_7:20, and signifies store and treasure chambers, for which the chambers of the ,גנזין

three-storeyed side-building served. ת are the upper chambers over the most holy עלי

place, 2Ch_3:9; חדריו הפנימים are the inner rooms of the porch and of the holy place,

since בית הכפרת, the house of the ark with the mercy-seat, i.e., the most holy place, is mentioned immediately after.

BENSON, "1 Chronicles 28:11. David gave Solomon the pattern of the porch — To wit, of the temple, which is necessarily to be understood. And of the houses thereof — The houses of the temple, namely, of the holy place, and the holy of holies. And of the inner parlours thereof — Those rooms which were made against the walls of the house round about, 1 Kings 6:5. And of the place of the mercy-seat — In what particular part of the holy of holies it was to be placed.

ELLICOTT, " (11) Then (and) David gave.—The description proceeds from the outer to the inner.

The pattern.—Heb., tahnîth, the word used in Exodus 25:9 of the model, plan, or design of the Tabernacle.

The porch.—See 1 Kings 6:3. The Syriac has prûstidê: i.e., παραστάδες, colonnade, portico.

The houses thereof.—Its—i.e., the Temple’s—chambers. Throughout this verse the word thereof refers to the house mentioned in 1 Chronicles 28:10. The two principal rooms of the Temple, the “holy place” and the “Holy of holies,” or, as we might say, the nave and the chancel, are called its “houses” (bâttîm).

The treasuries (ganzakkim), occurring here only. It appears to be a loan word from the Persian (ghanj, treasure, treasury; comp. the Latin and Greek gaza, treasure. In old Persian ka was a noun-ending; comp. bandaka, servant). With the singular, ganzak, comp. Persian Ghanjak (the classical Gazaca), the capital of Atropatene, which was a treasure-city. (Comp. also the word ginzê; Esther 3:9; Esther 4:7; Ezra 7:20, and ginzayyâ, Ezra 5:17; Ezra 6:1, meaning treasures.) Gesenius (Thesaur., p.

46

296) assumes that the root G N Z has passed from Semitic into Persian, and not vice versâ. This may be true, as the root exists in the principal Semitic tongues, and yet it may be that ganzak in Hebrew is a modern loan word. The “treasuries” or store-rooms of the Temple were probably in the side-building of three storeys (1 Kings 6:5).

The upper chambers (‘alîyôth).—Only here and in 2 Chronicles 3:9. They were probably over the Holy of holies, the ceiling of which was twenty cubits from the floor, whereas the roof of the whole building was thirty cubits from the ground. A space of ten cubits high by twenty wide and twenty long was thus available for the upper chambers.

The inner parlours.—The fore-court, or vestibule, and the holy place, or nave, in contrast with “the place of the mercy-seat,” or chamber of the Kappôreth: i.e., the Holy of holies, the inmost shrine of the whole bolding.

TRAPP, "1 Chronicles 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,

Ver. 11. Then David gave to Solomon his son the pattern.] The platform of the temple, with the parts and partitions, the vessels, vestments, &c., all which he had foreframed in his mind, by the help of the Holy Spirit, [1 Chronicles 28:12] and set it down in a model, for Solomon’s use.

COFFMAN, "David himself did not invent this pattern, but God gave it to him, having first given it to Moses; and David learned all about it from Exodus 25:10,17-22; 31:7; 40:20; and in Numbers 7:89. The statement in the next verse that David had this pattern "by the Spirit" is a reference to the fact that God's Spirit revealed all of these things to Moses.

COKE, ". Then David gave to Solomon his son the pattern— It appears evidently from the remainder of this chapter, that the Lord did by David, as by Moses heretofore; giving him an exact pattern or model, not only of the temple which was to be built, but of all the furniture and utensils hereof. See Exodus 25:40.

47

POOLE, " The pattern of the porch, to wit, of the temple; which is necessarily to be understood.

The houses thereof; either,

1. The houses of the porch, so called because they went through the porch into them. Or rather,

2. The houses of the temple, manifestly understood in the next foregoing clause of this verse, to wit, the holy place, and the holy of holies; which may well pass for two houses, because they were separated by a partition; and because they were of differing dimensions, as appears by 1 Kings 6:2,20, especially seeing the holy place is called the greater house, 2 Chronicles 3:5, comparatively to the holy of holies, which was the lesser house, and so you have two houses.

The inner parlours thereof; by these he seems to understand all those rooms which were made against the wall of the house round about, as it is said, 1 Kings 6:5, which are here called by divers names, according to the difference of their situation or use.

The place of the mercy-seat, i.e. in what particular part of the holy of holies it was to be placed.

PARKER, ""Then David gave to Solomon his son the pattern..."— 1 Chronicles 28:11.

David was determined to do as much as possible towards building the temple.—The temple itself he was forbidden to rear; and yet, whilst obeying the letter of the word, he zealously did his utmost to facilitate the progress of his son.—Some men can only give outlines, hints, suggestions, patterns.—These men are of great consequence and value in the education of the human mind.—A hint may be a stimulus.—Some men can see a long way through a small rent, and yet they never could make the rent for themselves.—In the Church we have statesmen and politicians—that is to say, men who can grasp the entirety of a case, and men who can only see parts of it, or attend to the detail of the working out of some great scheme.—Solomon can work according to a pattern when he may be destitute of original invention.—We mistake originality when we think that it consists of adaptation of old materials.—As a matter of fact, there is no originality. The only partial originality possible to us is the Revelation -arrangement of old histories, facts, phenomena, inferences: but even this adaptation of what is already well known must not be discarded or despised as a

48

secondary service.—Let it not be supposed that men are doing nothing for the race who write its poems, outline its policies, or sketch new programmes of possible service.—The builder could not proceed without the architect. From a common point of view, the architect may be said to be doing the easy work: seated in his office, and with dainty hands employing himself with clean paper, mathematical instruments, and availing himself of the treasures of knowledge gathered by other men, he might be thought to be doing the playful part of the business: but consult the builder, because the builder alone knows the true value of the architect.—But this is part of an old and vexatious sophism.—Men will value the material more than the spiritual; the manual more than the intellectual.—How long will the time be in coming when men shall see that an idea is of more value than gold, that knowledge is power, and that wisdom is better than strength?—There must be no undervaluing one of another amongst men, for one man can do what another can not do, or one man can do another kind of work better than he could render some lower service.—Let each operate in his own way.

GUZIK, "B. The plans for the temple.

1. (1 Chronicles 28:11-13) David gives Solomon the plans for the temple.

Then David gave his son Solomon the plans for the vestibule, its houses, its treasuries, its upper chambers, its inner chambers, and the place of the mercy seat; and the plans for all that he had by the Spirit, of the courts of the house of the LORD, of all the chambers all around, of the treasuries of the house of God, and of the treasuries for the dedicated things; also for the division of the priests and the Levites, for all the work of the service of the house of the LORD, and for all the articles of service in the house of the LORD.

a. Then David gave his son Solomon the plans: Considered together, David did almost everything for the building of the temple except actually build it. He gave Solomon security, a location, the land, money, materials, supervisory staff, workers, and an organized team to run the temple. Here we also see that David also gave his son Solomon the plans.

49

b. The plans for all that he had by the Spirit: Even as with the organization of the temple servants (2 Chronicles 29:25), these practical details were inspired by the Holy Spirit, not by human ingenuity.

i. “Moreover, the temple was for God’s own dwelling. Should not the Most High have a house after his own mind? If he was to be the Tenant, should it not be built to suit him? And who knows what God requires in a habitation but God himself?” (Spurgeon)

PULPIT, "1 Chronicles 28:11-19

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 2 Kings 6:1-33; 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 (Exodus 25:1-40.-30.; Hebrews 8:5) was not to be a neglected precedent as regards the greater temple. It is said that "David gave" these "patterns to Solomon his son" (2 Kings 6:11), and the form in which he gave them is explained in 2 Kings 6:19. There we read, "The whole in writing from the hand of Jehovah upon me, he made me to .understand—all the works of this pattern." Whatever we generally accept respecting the writing of the tables of the Law by the finger of God (Exodus 24:12; Exodus 31:18; Exodus 32:15, Exodus 32:16; Deuteronomy 4:13; Deuteronomy 5:5, Deuteronomy 5:22; Deuteronomy 9:10), 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" (Revelation 1:10), 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.

50

PULPIT, "1 Chronicles 28:11

The patterns of six parts of the future building are here delivered over to Solomon.

1. The porch; 1) האולם Kings 6:3; 1 Kings 7:6; Ezekiel 40:7; Ezekiel 8:16; Joel 2:17; 2 Chronicles 3:4, where we read that the length was twenty cubits, and the height one hundred and twenty cubits; 2 Chronicles 8:12; 2 Chronicles 15:8; 2 Chronicles 29:7, 2 Chronicles 29:17); Septuagint, το αιλαμ του rang generally, but in this verse του ναου is all that appears. This porch was built on the east of the temple.

2. The houses thereof; i.e. not of the porch, but of the whole building; בתיו ; Septuagint, των οικων αυτου. The word "houses" in this place designates the" greater house," or" temple," or holy place of 2 Chronicles 3:5; 1 Kings 6:5, 1 Kings 6:17; and the "inner house," or "oracle," or "most holy house," or "holy of holies,'" of 2 Chronicles 3:8; 2 Kings 6:19-27.

3. The treasuries thereof; ננזכיו, a word found only here in this form, with a Chaldee termination in א ; Septuagint, των ζακχων αυτου. The treasuries 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 (1 Kings 6:5).

4. The upper chambers thereof; עליתיו ; Septuagint, των υπερωωνLanguage:English} (for fuller treatment of these, see 2 Chronicles 3:9). We may only with confidence say of these chambers that they were upper 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.

51

5. The inner parlours thereof; חדריו הפגימים, Septuagint των αποθηκων των εσωτερων. 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.

6. The plane of the mercy-seat; בית הכפרת; Septuagint, του οικου του εξιλασμου.

12 He gave him the plans of all that the Spirit had put in his mind for the courts of the temple of the Lord and all the surrounding rooms, for the treasuries of the temple of God and for the treasuries for the dedicated things.

BARNES, "The pattern ... - literally, “the pattern of all that was with him in the spirit;” perhaps to be paraphrased, “the form of all that floated before his mind.” It seems to be David’s spirit, not God’s Spirit, that is here spoken of.

CLARKE, "All that he had by the Spirit - “By the Spirit of prophecy that was with him.” - T.

GILL, "By the Spirit of God, who gave him the whole form of the temple, and all things relative to it; just as God showed to Moses the pattern of the tabernacle in the mount; the Targum is, by the spirit of prophecy that was with him. The Jews suppose that Samuel the prophet was first made acquainted with it, and he made it known to David:

of the courts of the house of the Lord: the outward court, the court of the priests, &c.

52

and of all the chambers round about: see 1Ki_6:5.

of the treasuries of the house of God, and of the treasuries of the dedicated things; of the difference of which, see 1Ch_26:20.

JAMISON, "the pattern of all that he had by the spirit — rather, “with him in spirit”; that is, was floating in his mind.

K&D, "1Ch_28:12And the pattern, i.e., the description of all that was in the spirit with him, i.e., what his

spirit had designed, ת ת סביב .as to the courts ,לחצר in reference to all the ,לכל־הלשכ

chambers round about, i.e., to all the rooms on the four sides of the courts. ת for ,לאצרthe treasures of the house of God; see on 1Ch_26:20.

BENSON, "1 Chronicles 28:12. The pattern of all he had by the Spirit — By the Spirit of God, as is evident from 1 Chronicles 28:19. All the particulars of the tabernacle built by Moses were suggested to him by God’s Spirit, and it is not credible that God would use less care and exactness in the building of this far more glorious and durable work. All this, it seems, was given him in writing, probably by the ministry of an angel. The temple was to be a sacred thing, a type of Christ, of his church, and of heaven. Therefore it was not to be contrived by man’s invention, but to be framed by divine institution. So Christ the true temple, the church, the gospel temple, and heaven, the everlasting temple, are all framed according to the divine counsels, and the plan laid before the world began. It is supposed, the tabernacle of Moses, with all its utensils, being wanted no more, was laid up here.

ELLICOTT, " (12) And the pattern of all that he had by the spirit.—Rather, the pattern of all that was (or had come to be) in the spirit with him: i.e., had come into his mind; the whole design as it lay in his mind. (Comp. the phrase in 1 Chronicles 28:2 : “with my heart it was to build.” See 1 Chronicles 28:19, which attributes the design of the Temple to Divine inspiration.)

Of the courts.—For the courts.

The chambers.—The cells (lĕshâkhôth). (Comp. 1 Chronicles 23:28.)

The treasuries.—For the treasures (1 Chronicles 26:20, and Notes).

53

COFFMAN, "The very names, descriptions and instructions regarding all of these things were derived by David from the Mosaic Law as given in the Pentateuch. Any good reference Bible lists the following references in this single paragraph to the Law of Moses: Exodus 20:16; 25:9,18-22,37; 26:31-39; 28:16; 30:1-19,34; and 36:9; Leviticus 16:2,14,15; and Numbers 1:47. Thus, what we have here is David's relay of the instructions Moses received from God for the building of the tabernacle accommodated to the requirements of the temple. We know that Solomon did not strictly follow David's instructions; and there were enough departures from the true pattern to justify the author of the Book of Hebrews in by-passing the Jewish Temple altogether and going back to the tabernacle for all of true symbolism supposed to be in the temple.

"David said, I have been made to understand in writing from the hand of Jehovah all the works of this pattern (1 Chronicles 28:19). These words are another reference to the Mosaic Law where David read the pattern of the tabernacle, and which pattern Solomon was supposed to follow in the construction of the temple. The proof of this is in the general correspondence of the temple in all of its truly important features to the ancient tabernacle. The variations and changes imposed upon the temple by Solomon should not be charged to David.

POOLE, " And the pattern of all, for even the pattern of all; for this clause belongs both to the foregoing and the following particulars.

By the spirit; by the Spirit of God, as is evident from 1 Chronicles 27:19. For seeing all the particulars of the tabernacle built by Moses were suggested to him by God’s Spirit, by which even the workmen were inspired, Exodus 25:40 31:3, it is not credible that God would use less care and exactness in the building of this far more glorious and durable work.

Of all the chambers, & c.; all which were within the courts, or adjoining to them, as the other chambers, 1 Chronicles 27:11, were adjoined to the house.

PULPIT, "1 Chronicles 28:12

Bertheau, Keil, and some others regard the spirit here spoken of as referring to the

54

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 facts—that 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 Solomon—that 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, see 1 Kings 6:36; 2 Chronicles 4:9. The chambers round about; הלשכות סביב(1 Chronicles 23:28). There seems no necessity to suppose that these chambers were separate from the building. For the treasuries, the correct translation is the treasures (1 Chronicles 26:20).

13 He gave him instructions for the divisions of the priests and Levites, and for all the work of serving in the temple of the Lord, as well as for all the articles to be used in its service.

BARNES, "And also for the courses of the priests and Levites,.... Where they should serve, of which, as fixed and ordered by David, see 1Ch_24:1.

and for all the work of the service of the house of the Lord; they should be employed in:

and for all the vessels of service in the house of the Lord; which they should use therein.

GILL, "And also for the courses of the priests and Levites,.... Where they

55

should serve, of which, as fixed and ordered by David, see 1Ch_24:1.

and for all the work of the service of the house of the Lord; they should be employed in:

and for all the vessels of service in the house of the Lord; which they should use therein.

K&D, "1Ch_28:13-16

ת הך ת continuation of) ולמחלק and for the divisions of the priests“ ,(לאצרand Levites, and for all the work of the service, and for all vessels,” - for for all these purposes, viz., for the sojourn of the priests and Levites in the service, as well as for the performance of the necessary works, e.g., preparation of the shew-bread, cooking of the sacrificial flesh, holding of the sacrificial meals, and for the storing of the vessels necessary for these purposes, the cells and building of the courts were set apart. - With 1Ch_28:14 begins the enumeration of the vessels. לזהב is co-ordinate with לכל־ת ת...הלשכ 1Ch_28:12 : he gave him the description of that which he ,לחצרhad in mind “with regard to the golden (i.e., to the golden vessels, cf. 1Ch_29:2), according to the weight of the golden, for all vessels of every service,” in regard to all silver vessels according to the weight. - With 1Ch_28:15 the construction hitherto employed is dropped. According to the usual supposition, the verb ויתן is to be supplied from 1Ch_28:11 after ומשקל: “and gave him the weight for the golden candlesticks and their golden lamps,” ,.J. H. Mich) ונרתיהם being in a state of free subordination to the word זהבBerth., and others). But apart from the fact that no analogous case can be found for such a subordination (for in 2Ch_9:15, which Berth. cites as such, there is no subordination, for there the first זהב שחוט is the accusative of the

material dependent upon ויעש), the supplying of ויתן gives no suitable sense; for David here does not give Solomon the metal for the vessels, but, according to 1Ch_28:11, 1Ch_28:12, 1Ch_28:19, only a תבנית, pattern or

model for them. If ויתן be supplied, נתן must be “he appointed,” and so have a different sense here from that which it has in 1Ch_28:11. This appears very questionable, and it is simpler to take משקל without the article, as an accusative of nearer definition, and to connect the verse thus: “and (what he had in mind) as weight for the golden candlesticks and their lamps, in gold, according to the weight of each candlestick and its lamps, and for the silver candlesticks, in weight - דת according to the service of each ,כעבcandlestick” (as it corresponded to the service of each). - In 1Ch_28:16 the enumeration is continued in very loose connection: “And as to the gold (את,

quoad; cf. Ew. §277, d) by weight (משקל, acc. of free subordination) for the

tables of the spreading out, i.e., of the shew-bread (מערכת לחם = מערכת, 2Ch_13:11); see on Lev_24:6), for each table, and silver for the silver tables.” Silver tables, i.e., tables overlaid with silver-lamin, and silver

56

candlesticks (1Ch_28:15), are not elsewhere expressly mentioned among the temple vessels, since the whole of the vessels are nowhere individually registered even in the description of the building of the temple. Yet, when the temple was repaired under Joash, 2Ki_12:14; 2Ch_24:14, and when it was destroyed by the Chaldeans, 2Ki_25:15, vessels of gold and silver are spoken of. The silver candlesticks were probably, as Kimchi has conjectured, intended for the priests engaged in the service, and the tables for reception of the sacrificial flesh after it had been prepared for burning upon the altar.

ELLICOTT, " (13) Also (and) for the courses of the priests and the Levites.—This connects immediately with the phrase “all the chambers round about,” in 1 Chronicles 28:12. The chambers or cells round the Temple court were intended not only for the stowage of the treasures, but also for the use of the priests and Levites who would sojourn in them by, course. The LXX. and the Vulg, render (David gave him) a description of the courses of the priests and Levites, a sense which the Hebrew admits, and which the Authorised version has adopted; but the former connexion of the words is preferable.

For all the work of the service.—Such as cooking the flesh which fell to the priests from the sacrifices, and baking the shewbread. “The vessels of service,” that is, the utensils used by the Levites in the work just specified, would naturally be kept in the cells.

The Syriac version paraphrases 1 Chronicles 28:11-13 as follows:—“And David gave to Solomon his son the likeness of the porch, and the measure of the house and of the colonnade (kĕsôstĕrôn = ξυστός), and of the upper chambers; and of the inner cloisters (’estĕwê= στοαι), and of the outer cloisters, and of the upper and of the lower (storeys); and of the treasury (bêth gazzâ), and of the house of service of the Lord’s house, and of the kitchens, and of the house of the water-carriers (or cupbearers), and of the house of lampmen.” The last words are interesting, as explaining the nature of “the work of the service” (1 Chronicles 28:13).

PULPIT, "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, and could only mean directions or instructions for their interchange, etc.; or it may continue the subject of the "chambers 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

57

Keil somewhat scout the former supposition, and adhere to the latter.

14 He designated the weight of gold for all the gold articles to be used in various kinds of service, and the weight of silver for all the silver articles to be used in various kinds of service:

CLARKE, "Of gold by weight - The quantity of gold which was to be put in each article.

GILL, "He gave of gold by weight for things of gold, for all instruments of all manner of service,.... Whatever was to be made of gold, David was directed by the Spirit of God what weight or quantity of gold should be made use of in making it, as appears from some following instances: silver also

for all instruments of silver by weight, for all instruments of every kind of service; so likewise whatever instruments or vessels, for the service of the temple, were to be made of silver, he had a direction from the Spirit of God what weight each was to be of, or what quantity of silver was to be used in it, and this he gave; according to Jacob Jehudah Leon (s), the vessels of gold were 340,000, the vessels of silver 470,000, in all 810,000.

ELLICOTT, " (14) He gave of gold by weight for things of gold.—The Hebrew is very concise. Apparently it continues the construction of 1 Chronicles 28:12, so that the sense is: “He gave him a pattern or description for the golden vessels (literally, for the gold), by the weight for the golden vessels (Heb., for the gold), for all vessels of each kind of service (i.e., use); and he gave him a pattern for all the silver vessels, by weight, for all vessels of each kind of service.” In other words, David gave Solomon an account or schedule of all the different vessels of gold and silver that

58

would be required for the sanctuary, specifying the exact weight of each. (Comp. Ezra 8:25, seq. Ezra 8:34.)

TRAPP, "1 Chronicles 28:14 [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:

Ver. 14. He gave of gold by weight.] The vessels for the holy place were of gold, as those for the priests’ court were of silver. (a) 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 2:20-21]

GUZIK, "2. (1 Chronicles 28:14-19) The ornate furnishings for the temple.

He gave gold by weight for things of gold, for all articles used in every kind of service; also silver for all articles of silver by weight, for all articles used in every kind of service; the weight for the lampstands of gold, and their lamps of gold, by weight for each lampstand and its lamps; for the lampstands of silver by weight, for the lampstand and its lamps, according to the use of each lampstand. And by weight he gave gold for the tables of the showbread, for each table, and silver for the tables of silver; also pure gold for the forks, the basins, the pitchers of pure gold, and the golden bowls; he gave gold by weight for every bowl; and for the silver bowls, silver by weight for every bowl; and refined gold by weight for the altar of incense, and for the construction of the chariot, that is, the gold cherubim that spread their wings and overshadowed the ark of the covenant of the LORD. “All this,” said David, “the LORD made me understand in writing, by His hand upon me, all the works of these plans.”

a. He gave gold: These six verses mention gold 11 times. David amassed an amazing amount of gold for the furnishings of the temple.

b. For the construction of the chariot, that is the gold cherubim: “So called, because God sat between them (Psalms 99:1), rode upon them (Psalms 18:10); the angels - represent by those cherubims - are called the chariots of God (Psalms 68:17); and

59

the Hebrews have a saying, that such as saw God of old saw only Merchavah velo harocheb, the chariot in which God rode, but not the rider in it.” (Trapp)

i. “It is a good note also that is given here by some expositors - viz., that by this chariot of the cherubims God gave his people to understand that his presence in the ark was not so fixed among them, but that would leave them, and ride clean away from them, if they should thereunto provoke him by their sins.” (Trapp)

c. The LORD made me understand in writing, by His hand upon me, all the works of these plans: As with the organization of the servants and builders of the temple and the plans for the temple, God also spoke to David about these furnishings of the temple.

PULPIT, "1 Chronicles 28:14, 1 Chronicles 28:15

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 that was to be employed.

15 the weight of gold for the gold lampstands and their lamps, with the weight for each lampstand and its lamps; and the weight of silver for each silver lampstand and its lamps, according to the use of each lampstand;

60

CLARKE, "For the candlesticks - There was but one chandelier in the tabernacle; there were ten in the temple. See 1Ki_7:49.

GILL, "Even the weight for the candlesticks of gold, and for their lamps of gold, by weight for every candlestick, and for the lamps thereof,.... These candlesticks were ten, and each had seven lamps, and were placed five on one side the Mosaic candlestick, and five on the other, as say the Jews, see 1Ki_7:49, and the weight of gold for each candlestick, according to the above writer (t), was one hundred pounds; and for both candlesticks and lamps, David, by the Spirit of God, was directed to give:

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; the weight of silver for them was fixed; of these nowhere else read. Kimchi thinks these were for the chambers of the priests, to give them light when they ate and lay there.

JAMISON, "the candlesticks of silver — Solomon made them all of gold - in this and a few minor particulars departing from the letter of his father’s instructions, where he had the means of executing them in a more splendid style. There was only one candlestick and one table in the tabernacle, but ten in the temple.

BENSON, "Verse 15-16

1 Chronicles 28:15-16. According to the use of every candlestick — Whether they were to be fixed in one place, whereof there were ten in the holy place, or to be carried from place to place. Gold for the tables — There were divers tables to be used about the show-bread; but one of them seems to have been of more eminence than the rest, and therefore it is commonly called the table of the show-bread, in the singular number.

ELLICOTT, "(15) Even the weight for the candlesticks of gold.—Rather, and a (specified) weight for the golden lampstands, and their golden lamps, in the weight of each lampstand and its lamps; and (a weight) for the lampstands of silver by weight, for a lampstand and its lamps, according to the service of each lampstand. The meaning still is that David gave Solomon a description of the designated articles, fixing the proper weight for each. (Comp. Exodus 25:31 sqq., the great golden candelabrum of the Mosaic sanctuary.) No mention of the silver lampstands occurs anywhere else in the Old Testament. According to the Rabbis, they stood in

61

the chambers of the priests.

16 the weight of gold for each table for consecrated bread; the weight of silver for the silver tables;

GILL, "And by weight he gave gold for the tables of shewbread, for every table,.... For though there were but one table for the shewbread in the tabernacle of Moses, there were ten in the temple of Solomon, 2Ch_4:8 and each of them contained one hundred pounds in weight (u):

and likewise silver for the tables of silver; these were placed in the court, as Jarchi thinks, on which they flayed the sacrifices; or, as Kimchi, on which they slew them, and laid the flesh of the burnt offerings on them, which he gathers from Eze_40:39.

ELLICOTT, " (16) And by weight he gave gold.—And the gold he gave (assigned in the schedule or written plan) a certain weight.

For the tables of shewbread.—Only one table of shewbread is spoken of in the Law. (See Exodus 25:23-30, and comp. 1 Kings 7:48.) The chronicler was well aware of this, as appears from 2 Chronicles 29:18; and as he states elsewhere that Solomon made ten golden tables, and put them five on the right and five on the left in the holy place (2 Chronicles 4:8), those tables may be intended here. It may even be the case that the term “shewbread” (hamma‘arèketh) is a gloss which has displaced the word “gold” (hazzâhâb), and that the original text was “for the tables of gold.” (Comp. “for the tables of silver,” at the end of the verse.) The table of shewbread would then be included among the golden tables. (But comp. 1 Chronicles 6:57; 2 Chronicles 28:16.)

For the tables of silver.—The silver tables are not again spoken of in the Old Testament. The rabbis assert that they stood in the court of the Temple, and that the

62

prepared flesh of the sacrificial victims was laid upon them.

TRAPP, "1 Chronicles 28:16 And by weight [he gave] gold for the tables of shewbread, for every table; and [likewise] silver for the tables of silver:

Ver. 16. For the tables of silver.] These, as also the silver candlesticks, were, likely, for the priests’ use in the courts and chambers.

POOLE, " The tables of shew-bread: by this, and 2 Chronicles 4:19, it appears that there were divers tables to be used either successively or together about the shew-bread; but one of them seems to have been of more eminency and use than the rest, and therefore it is most commonly called

the table of the shew-bread, in the singular number. But of this and the rest of the utensils here named, see the notes on Exodus.

PULPIT, "So tot, as regards the tables of shewbread, 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 (Exodus 25:23; 1 Kings 7:48; 2 Chronicles 29:18), but for 2 Chronicles 4:8, 2 Chronicles 4:19; in the former of which verses we read of "ten tables" being made and placed on "the right side and on the left, in the temple," and in the latter verse, yet more distinctly, of "tables, whereon the shewbread was set."

17 the weight of pure gold for the forks, sprinkling bowls and pitchers; the weight of gold for each gold dish; the weight of silver for each silver dish;

63

GILL, "Also pure gold for the flesh hooks,.... To take the pieces of flesh out of the pots, in which they were boiled:

and the bowls and the cups; and for the golden basins he gave gold by weight for every basin; which were vessels made use of for the receiving and sprinkling the blood of the sacrifices: likewise silver

by weight for every basin of silver; for it seems some of them were of silver, as others were of gold.

K&D, "1Ch_28:17

Before ת וגו we should probably supply from 1Ch_28:11 : “he gave him the והמזלג

pattern of the forks...רי and for the golden tankards, according to the weight of ,ולכפ

each tankard.” For ת ת and מזלנ ה .see on 2Ch_4:22 ,מזרק σπονδεῖα, cups for the ,קש

libations, occur only in Exo_25:29; Exo_37:16, and Num_4:7. ר in free ,זהב טה

subordination: of pure gold. רים to cover, are vessels provided with ,כפר from כפcovers, tankards; only mentioned here and in Ezr_1:10; Ezr_8:27.

ELLICOTT, " (17) Also pure gold for the fleshhooks, and the bowls, and the cups.—Rather, and the forks, and the bowls, and the flagons were (in the schedule or inventory) pure gold. (See Exodus 27:3; 1 Samuel 2:13-14.) The bowls were used in lustral sprinkling, the golden flagons in libations (Exodus 25:29; Exodus 37:16; Numbers 4:7 only).

The golden basons.—Tankards, or lidded pitchers (kĕphôrîm): a word only found here and in Ezra 1:10; Ezra 8:27 (among the sacred vessels restored by Cyrus).

By weight.—By the (required) weight. The altar of incense stood within the Holiest (the Dĕbîr, or Adytum; Exodus 40:5).

And gold for the pattern of the chariot of the cherubims, that spread out their wings.—Rather, and for the model of the chariot, that is, the cherubim (he assigned) gold; to wit, for beings out-spreading (their wings) and overshadowing the Ark of the Covenant of Jehovah. The two cherubs lying on the (kappôreth) above the Ark are here called “the chariot,” with obvious reference to such passages as Psalms 18:11, where it is said of God, “He charioted on a cherub.” (Comp. also Psalms

64

99:1.) The rest of the verse describes the purpose of the symbolical cherubic figures, in terms borrowed from Exodus 25:20. (Comp. also Ezekiel’s vision, called by the Jews “The Chariot,” Ezekiel 1)

PULPIT, "It is to be observed that the term basons ( פורים ), which appear to have been covered goblets, is only found here and in Ezra 1:10; Ezra 8:27.

18 and the weight of the refined gold for the altar of incense. He also gave him the plan for the chariot, that is, the cherubim of gold that spread their wings and overshadow the ark of the covenant of the Lord.

BARNES, "The chariot of the cherubims - The cherubim are themselves the chariot upon which Yahweh rides Psa_18:10; Psa_99:1.

CLARKE, "The chariot of the cherubims - “And the figure of the chariot, like to the figure of the propitiatory, where are the figures of the golden cherubim, extending their wings and covering the ark of the covenant of the Lord.” - T.

GILL, "And for the altar of incense refined gold by weight,.... This was also one hundred pounds weight in gold, with which it was to be overlaid (w):

and gold for the pattern of the chariot of the cherubim; which were two large ones, besides those which Moses made; and these were not made of gold, as they were,

65

but overlaid with it, see 1Ki_6:23 which with them made four; and to which the four living creatures in Ezekiel's vision allude, and make the "mercavah", or chariot, the Jews so much speak of, perhaps from this and other like phrases; and the Lord sitting here as in a chariot, not only denotes the glory and splendour of the Shechinah, or divine Majesty; but, as some observe, his readiness to ride off and depart, when displeased and provoked, see Eze_10:18,

that spread out their wings, and covered the ark of the covenant of the Lord; not that spread their wings over the ark, and covered it, that the Mosaic cherubim did; but these spread their wings before it from wall to wall, so that it could not be seen by any that turned aside the vail, and even by the high priest when he entered into the holy of holies: the ark, with the cherubim, which were on that, weighed two hundred pounds of pure gold, according to the Jacob Leon (x).

JAMISON, "the chariot of the cherubim — The expanded wings of the cherubim formed what was figuratively styled the throne of God, and as they were emblematical of rapid motion, the throne or seat was spoken of as a chariot (Psa_18:10; Psa_99:1). It is quite clear that in all these directions David was not guided by his own taste, or by a desire for taking any existing model of architecture, but solely by a regard to the express revelation of the divine will. In a vision, or trance, the whole edifice, with its appurtenances, had been placed before his eyes so vividly and permanently, that he had been able to take a sketch of them in the models delivered to Solomon.

K&D, "1Ch_28:18And (the pattern) for the altar of incense of pure gold by weight. In the second

member of the verse, at the close of the enumeration, תבנית, from 1Ch_28:11, 1Ch_

28:12, is again taken up, but with ל, which Berth. rightly takes to be nota accus.: and (gave him) “the model of the chariot of the cherubim of gold, as spreading out (wings), and sheltering over the ark of the covenant of Jahve.” הכרובים is not subordinated in

the genitive to המרכבה, but is in explanatory apposition to it. The cherubim, not the ark, are the chariot upon which God enters or is throned; cf. Psa_18:11; Psa_99:1; Exo_25:22. The conception of the cherubim set upon the golden cover of the ark as מרכבה is

derived from the idea ירכב על־כרוב, Psa_18:11. Ezekiel, it is true, saw wheels on the throne of God under the cherubim (Eze_1:15., 26), and in accordance with this the lxx and Vulg. have made a cherubim-chariot out of the words (αρμα τῶν Χερουβίμ, quadriga cherubim); but as against this Berth. rightly remarks, that the idea of a chariot of the cherubim does not at all appear in the two sculptured cherubim upon the ark, nor yet in our passage. לפרשים (without the article, and with ל) Berth. thinks quite

unintelligible, and would alter the text, reading הפרשים והסככים, because the two

participles should be in apposition to הכרובים. But this is an error; for neither by the meaning of the words, nor by the passages, 2Ch_5:8; Exo_25:20; 1Ki_8:7, are we compelled to make this alteration. The two first-mentioned passages prove the opposite, viz., that these participles state for what purpose the cherubim are to serve. וסככים

66

that the cherubim might be“ ,והיו הכרובים פרשי כנפים have the signification of לפרשיםspreading wings and protecting” (Exo_25:20), as J. H. Mich. has rightly seen. This use of ל, where in ל even without a verb the idea of “becoming something” lies, but which Berth. does not understand, has been already discussed, Ew. §217, d, and illustrated by passages, among which 1Ch_28:18 is one. The reference to Exo_25:20 explains also the use of פרש without כנפים, the author of the Chronicle not thinking it necessary to give

the object of פרש, as he might assume that that passage would be known to readers of his book.

BENSON, "Verse 18

1 Chronicles 28:18. For the altar of incense reigned gold — Purer than any of the rest. For that was typical of the intercession of Christ, than which nothing can be more pure and perfect. The chariot of the cherubim — Which Solomon was to make, (for those which were fastened to the mercy-seat were made by Moses long before,) which he fitly compares to a chariot, because within them God is said to sit and to dwell. And because a chariot is made to carry a person from place to place, this expression may be used to intimate, that God was not so fixed to them by the building of this temple, but that he would remove from them if they forsook him. Covered the ark — Not above it, for that was done by Moses’s cherubim, but before it, to keep it from the eyes of the high-priest, when he entered into the most holy place.

TRAPP, "1 Chronicles 28:18 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.

Ver. 18. The chariot of the cherubims.] So called, because God sat between them, [Psalms 99:1] rode upon them; [Psalms 18:10] the angels - represented by those cherubims - are called the chariots of God; [Psalms 68:17] and the Hebrews have a saying, that such as saw God of old saw only Merehavah velo harocheb, the chariot in which God rode, but not the rider in it; some created image and glory testifying his presence they saw, but himself they saw not. It is a good note also that is given here by some expositors - viz., that by this chariot of the cherubims God gave his people to understand that his presence in the ark was not so fixed among them, but that he would leave them, and ride clean away from them, if they should thereunto provoke him by their sins. In the 9th, 10th, and llth chapters of Ezekiel, God maketh various moves: as first, From the cherubims in the oracle to the threshold; [Ezekiel 9:3] secondly, To the cherubims on the right side of the house; [Ezekiel 10:1] thirdly,

67

To the east gate of the house and the first entrance into the temple; [Ezekiel 10:19] fourthly, To Mount Olivet, quite out of the city; - and [Ezekiel 11:23] then followed the fatal calamity of that state.

COKE, "1 Chronicles 28:18. Gold for the pattern of the chariot of the cherubims— Lastly, a pattern of the situation of the cherubim, how they should spread their wings, and cover the ark, &c. For the meaning of the word רכב rakab is, to sit, to be placed upon. "We should say in French," says Houbigant, "la position et l'attitude des cherubins, the position and attitude of the "cherubims." I cannot conceive how it could enter the mind of an interpreter to render the word chariot. See Parkhurst on the word.

POOLE, " Of the chariot of the cherubims, i.e. of the cherubims, which Solomon was to make, of which see 1 Kings 6:23, (for those which were fastened to the mercy-seat were made by Moses long before,) which he fitly compares to a chariot, because within them God is oft said to sit and to dwell, as 2 Kings 19:5 Psalms 80:1 99:1; and sometimes he is said to ride upon a cherub, Psalms 18:10. And because a chariot is made to carry a person from place to place, this expression may be used to intimate that God was not so fixed to them by the building of his temple, but that he both could and would remove from them if they forsook him. And when they did so, God did make use of the chariot of his cherubims to convey himself away from them, as is noted, Ezekiel 10:15, &c.

Covered the ark; not above it, for that was done by Moses’s cherubims, but before it, to keep it from the eyes of the high priest when he entered into the most holy place, 1 Kings 6:23.

PULPIT, "By the chariot of the cherubims, is of course not meant that the cherubim had a chariot, but that they constituted the chariot of Jehovah (Psalms 18:11).

19 “All this,” David said, “I have in writing as a

68

result of the Lord’s hand on me, and he enabled me to understand all the details of the plan.”

CLARKE, "Understand in writing - In some vision of ecstasy he had seen a regularly sketched out plan, which had made so deep an impression on his mind that he could readily describe it to his son.

“That the architecture of the temple,” says Dr. Delaney, “was of Divine origin, I, for my part, am fully satisfied from this passage, and am confirmed in this opinion by finding from Vilalpandas that the Roman, at least the Greek, architecture is derived from this, as from its fountain; and in my humble opinion even an infidel may easily believe these to be of Divine original, inasmuch as they are, at least the latter is, found perfect in the earliest models; nor hath the utmost reach of human wisdom, invention, and industry, been ever able to improve it, or alter it but to disadvantage, through the course of so many ages.”

GILL, "All this, said David, the Lord made me understand in writing by his hand upon me,.... Either by an impulse of his Spirit on him, whereby it was as it were written on his mind, and as clearly represented to him, as if he had it in writing before him; though the Jews think that all was first made known to Samuel, or some other prophet, who delivered it to David in writing, as from the Lord: but I see not why it may not be understood that David had the pattern of the temple, and all things relative to it, by an handwriting from the Lord himself, through the ministry of angels, as Moses received the two tables, the handwriting of the Lord, from himself; for the words, as they lie in order in the Hebrew text, are, the whole of this "in writing from the hand of the Lord, unto me, he made me to understand: even all the works of this pattern"; the particulars of which are given before.

K&D, "1Ch_28:19In giving over to Solomon the model of all the parts and vessels of the temple

enumerated in 1Ch_28:11-18, David said: “All this, viz., all the works of the pattern, has He taught by writing from the hand of Jahve which came upon me.” הכל is more closely

69

defined by the apposition ת הת That the verse contains words of David is . כל מלאכ

clear from עלי. The subject of השכיל is Jahve, which is easily supplied from מיד יהוה. It

is, however, a question with what we should connect עלי. Its position before the verb,

and the circumstance that השכיל construed with על pers. does not elsewhere, occur, are

against its being taken with השכיל; and there remains, therefore, only the choice

between connecting it with מיד יהוה and with בכתב. In favour of the last, Psa_40:8, עלי

can only כתב עלי ,prescribed to me, may be compared; and according to that ,כתוב

mean, “what is prescribed to me;” cf. for the use of כתב for written prescription, the

command in 2Ch_35:4. Bertheau accordingly translates בכתב מיד יהוה עלי, “by a writing given to me for a rule from Jahve's hand,” and understands the law of Moses to be meant, because the description of the holy things in Exo_25:1. is manifestly the basis of that in our verses. But had David wished to say nothing further than that he had taken the law in the Scriptures for the basis of his pattern for the holy things, the expression which he employs would be exceedingly forced and wilfully obscure. And, moreover, the position of the words would scarcely allow us to connect בכתב with עלי, for in that case

we should rather have expected בכתב עלי מיד יהוה. We must there take עלי along with

writing from the hand of Jahve came upon me,” i.e., according to the analogy“ :מיד יהוה

of the phrase היתה יד יהוה עלי (2Ki_3:15; Eze_1:3; Eze_3:14, etc.), a writing coming by divine revelation, or a writing composed in consequence of divine revelation, and founded upon divine inspiration. David therefore says that he had been instructed by a writing resting upon divine inspiration as to all the works of the pattern of the temple. This need not, however, be understood to mean that David had received exemplar vel ideam templi et vasorum sacrorum immediately from Jahve, either by a prophet or by vision, as the model of the tabernacle was shown to Moses on the mount (Exo_25:40; Exo_27:8); for it signifies only that he had not himself invented the pattern which he had committed to writings, i.e., the sketches and descriptions of the temple and its furniture and vessels, but had drawn them up under the influence of divine inspiration.

BENSON, "1 Chronicles 28:19. The Lord made me understated in writing — The meaning is, either, 1st, That God revealed this to Samuel, or Gad, or Nathan or some other man of God, to be by them put in writing, and communicated to David: or, 2d, That God did, as it were, by his own hand and finger, (wherewith he wrote the ten commandments,) write these things upon the table of his mind.

ELLICOTT, "(19) All this said David.—The words with which David delivered the plans of the building and the schedule of its vessels to Solomon. The omission of any introductory formula, such as “And David said,” is dramatic. (Comp. 1 Chronicles 16:8; 1 Chronicles 23:4-5.) Literally rendered, after the Hebrew punctuation, the verse runs:—“The whole in a writing from the hand of Jehovah, to me he made

70

clear; all the works of the model.” With the expression “a writing from the hand of Jehovah” (comp. Exodus 31:18; Exodus 25:40), David affirms his “pattern” of the sanctuary and its vessels to have been conceived, and described in writing, under that Divine guidance which he sought and followed in all the great enterprises of his life. Whether “the writing” was a communication “by the hand of” one of David’s seers, or merely the description of the Mosaic sanctuary (Exodus 25 seq.), is not clear. The verb “he taught” (hiskîl) requires an object, such as is supplied in the Authorised version: “made me understand.” It takes a dative (Proverbs 21:11), and probably the word rendered “upon me” is really a later equivalent of the same construction. Else we might compare Nehemiah 2:8, Ezekiel 1:3, and render: “The whole, in a writing from the hand of Jehovah upon me, he taught,” implying that David himself sketched out the whole design under Divine inspiration. Perhaps the text is corrupt.

TRAPP, "1 Chronicles 28:19 All [this, said David], the LORD made me understand in writing by [his] hand upon me, [even] all the works of this pattern.

Ver. 19. To understand in writing.] Either of his own setting down, by divine direction; or else of God’s setting down, and sent him by an angel, or by some prophet.

By his hand upon me.] As of old upon Moses. [Exodus 25:40]

POOLE, " The meaning is either,

1. That God revealed this to Samuel, {see 1 Chronicles 9:22} or Gad, or Nathan, or some other man of God, who put it into writing, and by them to David. Or,

2. That God did, as it were, by his own hand and finger, (wherewith he wrote the ten commandments, Exodus 31:18) write these things upon the table of my mind, which now I deliver to thee.

COKE, "1 Chronicles 28:19. All this, said David, the Lord made me understand, &c.— All these were delineated, as the Lord gave him understanding, of all the work which the pattern set forth. Houbigant. That the architecture of the temple was of divine original, I, for my part, am fully satisfied from this passage; and I am confirmed in this persuasion by finding from Villalpandus, that the Roman, or at

71

least the Greek architecture, is derived from this, as from its fountain: and, in my humble opinion, even an infidel may easily believe these to be of divine original, inasmuch as they are (at least the latter is) found perfect in the earliest models: nor has the utmost reach of human wisdom, invention, and industry, been ever able (though often endeavouring) to improve or alter it, but to disadvantage, throughout the course of so many ages. See Delaney's Life of David.

REFLECTIONS.—1st, Sinking under age and infirmities, the good old king makes one last effort to address the grand assembly that he had convened for the solemn appointment of his successor.

1. He opens his speech with the most gracious expressions; and while as their king he demands attention, he calls them his brethren, and beloved people, to testify the affection that he bore them, and to engage a more ready concurrence with his intentions. Note; (1.) Christ, the greater king of his Israel, is not ashamed of his endeared relation, Hebrews 2:11. (2.) Respect and kindness to inferiors will engage their more cheerful service.

2. He lets them know his intentions to have built a temple for the ark, the footstool of God, his presence being visible over it between the cherubims; but God, for the reasons given, chap. 1 Chronicles 22:7-8 prevented him, and reserved it for his son's reign, who should have leisure for the vast undertaking. However, he had made vast preparations to facilitate the work.

3. He informs them of the divine appointment of Solomon for his successor; nor need it seem strange to them, that a younger son of his family was preferred to this honour. Judah and Jesse were younger branches, and himself the youngest son, yet advanced to the kingdom by the appointment of the Lord. God has a right to chuse who shall rule his people, and Solomon is appointed to that station of eminence, and ordained to build the glorious temple; and if he approved himself faithful to God, as he had begun, the prosperity of his kingdom would be for ever established. Note; (1.) Every son of God, and heir of his kingdom, reigns, not in right of nature, but of grace. (2.) Perseverance in the path of duty is the only way to make our calling and election sure.

72

4. He solemnly, in the presence of God and the congregation, charges them to search what is the will of God, and diligently and faithfully to obey it, which was not only their bounden duty, but also their highest interest, as what would secure to them and theirs the possession of their glorious inheritance. Note; (1.) If we would follow God faithfully, we must search the scriptures diligently, that we may know what he would have us to do. (2.) The best inheritance we can leave our children, is the example of our piety, and the blessing of God promised thereupon.

Lastly, He concludes with a striking exhortation to his son: [1.] To know his father's God, to be acquainted with his glorious perfections, and to remember the mercies received from him, as the strongest obligation to love and obey him. [2.] To serve him in sincerity and truth, with delight and readiness. Note; Love to God makes us count none of his commandments grievous. [3.] He urges this exhortation with the consideration of God's all-searching wisdom, who knows the secrets of all hearts, and who rewards and punishes with unbiassed equity those who faithfully seek him, or those who perfidiously forsake him. Note; It is just, that they who forsake God should be forsaken by him. [4.] As he was peculiarly honoured, as chosen of God to build the temple, he was more especially called upon to take heed to his ways, that he might walk and please God, and not be discouraged at any difficulties, since God, who had appointed him to the work, was able to carry him through. Note; (1.) We can never be sufficiently jealous of ourselves, or confident in God. (2.) When God employs us, we may be sure that he will support us.

2nd, We have here,

1. An exact copy given to Solomon of the temple, vessels, and manner of service in it, either by divine inspiration communicated to David, or written by the finger of God, as the tables of the law were.

2. That the vessels might be exact, David weighed the gold and silver for each; vast and immense they were in number and size, amounting, according to a Jewish author, to no less than 810,000. Beside the original golden table and candlestick which were in the tabernacle, ten others of the same sort were placed in the temple

73

opposite each other. The silver candlesticks seem to have been for the priests' apartments, and the silver tables probably for the use of the court where the sacrifices were prepared and offered. Note; When Jesus, the true temple, appeared among them, his outward form seemed not to correspond to this glorious type; but they who by faith discovered the incarnate God, beheld his glory infinitely surpassing.

3. David repeats his encouragement. No expence, danger, or difficulty, must deter him. God being his helper, he might be assured of success, as David could testify by experience; and he might expect ready assistance from priests, princes, and people, whom God would incline to further the work to the utmost of their power. Note; (1.) If we have God's promises on our side, it becomes us to renounce every unbelieving fear. (2.) When ministers and people are truly influenced by the spirit of God, they become hearty in the work, and the spiritual building rises gloriously.

PARKER, ""All this, said David, the Lord made me understand in writing, by his hand upon me, even all the works of this pattern."— 1 Chronicles 28:19.

Thus David would not be a plagiarist.—Instead of saying that his own genius had invented the pattern, he distinctly, as in the12th verse, said, "The pattern of all that he had by the spirit," and again, in the19th verse, "The Lord made me understand."—In reality there is but one Architect.—The Lord is the builder of all things.—He supplies the material, he inspires the genius, he directs the skill; in short, they labour in vain that build the temple if the Lord be not with them and within them.—Of every man it may be inquired, What hast thou that thou hast not received?—We should look beyond the vessel to the treasure, beyond the instrument to the user of it.—The organ did not build itself; the organ cannot play itself; it must be an instrument used mightily and wisely, yea, with cunning skill, and not a little tender sympathy, by a living soul.—Have we correctly read the plans of God, so far as he has outlined them?—Have we not worked much under them, rather than fully up to all their possibility of meaning and use?—Have we not been afraid to mention all the ideas which God has communicated to us?—We may have feared the people, we may have feared our equals, we may have feared some loss of reputation or remuneration, by going out of the common way and declaring that God has made a narration to us respecting the enlargement of his purpose or the variation of his providence.—In this way we are to read the Bible.—David would say the same

74

about his Psalm that is said about the patterns of the temple and its contents.—At the end of each psalm he would have written, This is what the Lord made me understand; or, This is the pattern that I have had by the spirit.—The same may be said of the whole Bible: it is God"s book, it is God"s plan of his earthly sphere, it is God"s outline of providence and redemption.—We have to carry out many details, we have to readjust elements and materials to suit the image and aspect of the times passing over us; but we must never alter the plan, the essential thought, the ruling purpose of God.—We must not regard the Bible as of human origin; in every line of it we must see the movement of the Eternal Spirit.

PULPIT, "This abrupt bringing in of David as the speaker himself has already had one illustration in 1 Chronicles 23:5.

BI 19, “The Lord made me understand in writing by His hand upon me.

The liberty of prophesying

David not only made preparation for the building of the temple by collecting material, but he gave to Solomon definite directions for completing the erection and constructing the sacred vessels, and in doing this he is careful to say that he did not follow his own ideas or adopt arbitrary plans, but that he was guided by Divine revelation. Is not this the essential thing with us in this ministry—that we should be authorised, led, energised by the self-same Spirit? Does not the Church demand that the preacher shall be an inspired man?

I. The nature of this inspiration. “All this the Lord made me to understand by His hand upon me.” Now, I am sure you will not at this moment expect from me any exact definition of the term inspiration. There are some words you cannot define. You cannot define such words as love, or life, or beauty. Neither will you expect me to distinguish between the inspiration of Isaiah and that of Shakespeare, or between the inspiration of David building the temple and that of Michael Angelo building St. Peter’s; the singularity of the prophet and preacher is that they have to do not with the intellectual and material worlds, but with the spiritual universe, with the relation of man to the living God, and to that eternal universe of which He is the centre.

1. The true preacher is a man of faith. God revealed to David the patterns of the temple building and furniture. In vision he beheld the forms that he was to body forth in silver and gold and cedar. He did not follow his own vagrant fancy, but he made all the sacred things according to the patterns seen in his exalted mood. There is a faculty of sight which is more profound and penetrating than any power of sense. This is manifest in the intellectual world. The poet, the painter, and the musician possess a faculty that beggars sense; they look upon a world that is unseen by the natural eye. Now, just as these rare spirits of the intellectual realm possess an imaginative faculty that transcends the tangible and technical world, a faculty that beggars sense, so the true preacher has a faculty that beggars imagination, a faculty

75

of faith that penetrates depths beyond space and worlds beyond reason. The true preacher possesses spiritual imagination by which he discerns everywhere the spiritual fact. In man he finds the image of God; behind this world he discerns the eternal world; within history he traces the working of a Divine plan and purpose; in the Church he is conscious of God’s presence and love; and he feels the power of that immortal life of which this life iii the germ, and for which this life is the preparation. This is the grand gift of the true preacher: in an eminent degree he possesses that faith which is the substance of things hoped for, the evidence of things not seen.

2. Again, the true preacher is a man of experience. David did not proceed by simply reduplicating the forms and arrangements of the tabernacle. God granted him an inward revelation, he had a vision that was inwrought into his very soul. “The Lord made me understand by His hand upon me, even all the works of this pattern.” This means something more than a superficial knowledge, than a mere spectacle; it implies a vivid, profound, personal acquaintance with the things he was called upon to fashion and arrange. It means something more than a passing dream; the objective became the subjective; David realised God’s purpose as an inward and joyful experience. His soul entered into the vision, the vision entered into his soul. And if the preacher is to be effective, the subjects of his preaching must be living facts to his own mind and heart. There is a whole world of difference between the mere intellectual perception of a doctrine and the realisation of that doctrine in our own conscience and feeling. Just think of the dweller in a city who knows the seasons only as they appear in the almanac! Spring quarter begins; bits of information and hints about summer gardening; stray allusions to harvest; and then the record closes with prognostications of winter’s storms and snows. The almanac gives much information—varied, exact, useful information; you seem, indeed, to know all about the thing. Do you? Ah! it is a very different matter to know the seasons as they actually unfold in nature. And so it is one thing to know religion formally in a theological treatise, and another thing to know its power and sweetness and hope in your own soul. Notice—

II. The limits of this inspiration. “The Lord made me understand in writing.” The question arises as to what is precisely to be understood by this writing. Some think it teaches that David simply followed the law of Moses. Moses, as we learn in the book of Exodus, received the measures and plans of the tabernacle from God Himself, and all that David did, these commentators think, was to follow severely these ancient specifications in the instructions which he gave to Solomon. David follows the writing from Jehovah’s hand given to Moses. Other students think that this explanation of the passage is wholly mistaken. They hold that David affirms that he received an altogether special revelation. Just as the Lord had formerly shown to Moses the pattern of the tabernacle, so did the Lord also make known by revelation to David the pattern of the temple and its furniture. It seems to me that neither interpretation expresses the real situation—a middle view seems the juster. The description given in Exodus of the sacred utensils evidently furnished the groundwork for the workmanship of David, but what he teaches here is that it was under the guidance of the Divine Spirit that he varied the sacred architecture and furniture to suit the changed conditions of the new temple. He did not work either independently or arbitrarily, but modified the structure and the vessels by the authority of the Spirit who first instituted them. The grand teaching of the whole situation being this, that in the entire work of the temple we must be governed by Divine revelation, but that at the same time we must be sensitive to the action of the Spirit of God, so that we may interpret the Scriptures and modify ecclesiastical

76

organisations according to the changing needs of successive generations. Does not the preacher of to-day need to learn the lesson taught here? One of our great dangers is a literalism which denies all further revelation or inspiration. We must beware lest we doom ourselves to a barren literalism. But, on the other hand, there are others who assume entire independence of revelation. They affirm that men are still as fully inspired as Moses was, or Isaiah, or John, or Paul, and that it is an injustice to ourselves to yield exclusive reverence to the sacred oracles. What, then, is the true path here? We answer, the path followed by the King of Israel in our text. We must reverentially accept the fully-accredited revelation that God has secured to us, and under the influence of the Holy Spirit give that revelation new and fuller expression as the evolution of the race may require. We must be true to the Scriptures, and true also to the Spirit that gives to the written word concurrent adaptation. Only as we follow this delicate line shall we be truly orthodox and yet remain full of reality, power, and effectiveness. A great artist does not attempt to get rid of nature; if he were to yield to such licentiousness his images would become bizarre, his poetry unintelligible, and his music degenerate into a monstrous melody; the sincere artist is therefore profoundly true to the forms, the colours, and the sequences of nature, he gives place to no arbitrary ideas. But, at the same time, he is not literal, topographical, prosaic; he seizes the essential truth of the physical universe, and gives it free rendering and bold representation. It is much the same with the preacher. He is profoundly loyal to God’s Word, but in the light and liberty of the Spirit he freely handles the eternal truth, and makes it speak to the heart of the congregation. It is God’s message to this generation that is expected from you. Be able to say, “The Lord made me understand this by His hand upon me,” and your word shall be in power and blessing.

III. The conditions of this inspiration.

1. We must watch against the temper of unbelief. We discern a thing only when we are in the mood to see it, to hear it, to know it. And it is entirely true that we apprehend the things of the higher world and the higher life just as we have a certain affinity with them. I deny altogether that the mood of doubt is the becoming mood of a theologian. The mood of the artist is the receptive mood. We are sometimes told how some grand melody, picture, or poem originated in a most trivial incident, but this only shows how exceedingly delicate was the susceptibility of the artist; he must have possessed a peculiar alertness and responsiveness of soul. A cold, critical temper would mean a poor artist. Did not Columbus expect to see America? Is America, therefore, a baseless fabric? Columbus saw America because he was prepared to see it, and the true attitude to unknown worlds is the expectant attitude of the astronomer looking for a star mathematically inferred, but not hitherto seen, of the chemist searching for an element indicated, but not yet demonstrated. We lose much by cherishing the spirit of doubt. Preachers are men who ought to live in the mood of meditation and susceptibility—waiting, listening, looking, hoping; and so does God whisper into their wakened ear great and gracious truths.

2. We must be on our guard against the spirit of worldliness. It has been noticed that the greatest naturalists, poets, and philosophers are singularly unworldly men. It seems as if they can see the rarer beauty of the world, hear the music of the spheres, catch the subtler suggestions of phenomena only as they are free from all secularity of spirit. The best and the highest of the things that are seen are discerned and appreciated only by men cleansed from the spirit of greed, and pride, and self. And this in a very high degree is true of the preacher. It is only when the eye is single that the whole body is full of light.

77

3. We must watch against sensuality. “Sensual, not having the Spirit,” writes the apostle. Now sensual indulgence clouds the genius of the artist and the scholar. Hugh Miller tells us that when he was a young man he one day drank some liquor, and on turning to read Milton found himself incapable of appreciating the great master. So any form of sensuality renders the spiritual man incapable of influentially realising the great discoveries of revelation. Sensual thought makes the higher perceptions impossible, the gross film blinds the eye of the soul. Purity of thought and feeling are essential to a really great preacher. Blessed are the pure in heart, for they see the best of everything, and they possess a wonderful faculty for making other people feel the power and charm of truth and goodness. We have spoken this morning of the patterns God showed to Moses and to David, but we must remember that He has shown to us another order of patterns, sublimer far than archetypes of architecture and upholstery. God who in times past spake unto the fathers by the prophets hath in these latter days spoken unto us by His Son. Our Lord Jesus Christ has taken us into the Mount and shown us patterns of things in the heavens. Study the New Testament and you will find set forth with clearness the ultimate moral ideals after which the ages have blindly striven. At Nazareth and Bethany you see the ideal home. You have seen the ideal Church when you have seen Christ dwelling with His disciples. And, more than all, comprehending all, you behold the supreme ideal of character, “We see Jesus.” All the great ideals are in “this writing by His hand,” not “the shadow of heavenly things,” but “the very substance of the things.” (W. L. Watkinson.)

God’s handwriting upon David

The temple was to be a type, an eminent type of Christ, and also a type of His Church. No man knew what God meant to teach by that temple; and consequently if it had been left to human judgment, it would not have been a true type; for who can make a type if he knows not what it is to typify? God alone knew what He intended to teach by this building, and so that it might convey Divine teaching, it must be arranged according to Divine command. I call your attention—

I. To the singular instructions given to David.

1. David did not receive them by consultation with others.

2. David did not slavishly follow the former model.

3. God gave David instructions about the details of the work.

4. The directions given were extremely minute.

5. The innermost things were laid bare to David.

6. David not only knew the details; but he understood them.

7. The writing was written on David’s own mind by God Himself.

II. The spiritual tuition of the saints in the truth of God.

1. God still writes upon the hearts of men.

2. Let me show you a little in detail how God writes the great truths of His Word on our hearts.

78

III. The duty of the transmission to others of anything that god writes on your hearts.

1. David told Solomon about it.

2. We ought to talk about Christ to chosen companions.

3. David gathered all the people together and told them about the temple. (C. H. Spurgeon.)

20 David also said to Solomon his son, “Be strong and courageous, and do the work. Do not be afraid or discouraged, for the Lord God, my God, is with you. He will not fail you or forsake you until all the work for the service of the temple of the Lord is finished.

CLARKE, "The Lord God - my God, will be with thee - “The Word of the Lord my God will be thy assistant.” - T.

GILL, "And David said to Solomon his son, be strong, and of good courage, and do it,.... See Gill on 1Ch_28:10.

fear not, nor be dismayed; that thou shalt meet with any opposition in the work, or not be able to finish it for want of materials and workmen, or money to pay them:

for the Lord God, even my God, will be with thee; to guide and direct, prosper and succeed; the Targum is,"the Word of the Lord God, my God, will be thy help:"

he will not fail thee, nor forsake thee; a promise made to Joshua, and is applicable

79

to every good man in whatsoever good work he is concerned, Jos_1:5,

until thou hast finished all the work for the service of the house of the Lord; built the temple, and all the apartments of it, and courts belonging to it, and made and provided all the utensils and vessels necessary for the service and worship of God.

JAMISON, "Be strong and of good courage — The address begun in 1Ch_28:9 is resumed and concluded in the same strain.

K&D, "In conclusion, David encourages his son to go forward to the work with good courage, for his God would not forsake him; and the priests and Levites, cunning workmen, and the princes, together with the whole people, would willingly support him. With the encouragement, 1Ch_28:20, cf. 1Ch_22:13; and with the promise, 1Ch_28:20, cf. Deu_31:6, Deu_31:8; Jos_1:5. הי ,my God, says David, ut in mentem ei revocet ,א

quomodo multis in periculis servatus sit (Lav.). דה -all the work ,כל־מלאכת עבbusiness, i.e., all the labour necessary for the building of the house of God.

BENSON, "1 Chronicles 28:20. The Lord, even my God, will be with thee — He whom I have chosen and served, who has all along been with me, and prospered me. I recommend thee to him; he will be with thee, to strengthen, direct, and prosper thee. The God that owned our fathers, and carried them through the services of their day, will, in like manner, if we are faithful to him, go along with us in our day, and will never fail us. God never leaves any, unless they first leave him.

ELLICOTT, " (20) And David said to Solomon his son.—The conclusion of the speech begun in 1 Chronicles 28:9-10, and interrupted by the transfer of the plans and designs (1 Chronicles 28:11-19).

Be strong and of good courage.—So 1 Chronicles 22:13. “And do” is added here, because the time for action is imminent.

Fear not . . . forsake thee.—From Deuteronomy 31:6; Deuteronomy 31:8. (See also Joshua 1:5-6.)

My God.—Recalling, in a single word, all his own wonderful experience of the Divine Helper.

Fail.—Drop, let go, and so dismiss, desert.

Until.—The word implies nothing about the time beyond the expressed limit.

80

(Comp. εws, Matthew 1:25.)

TRAPP, "1 Chronicles 28:20 And David said to Solomon his son, Be strong and of good courage, and do [it]: fear not, nor be dismayed: 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.

Ver. 20. He will not fail thee, &c.] See on Joshua 1:5.

COFFMAN, "The absolute sincerity and total devotion of king David in his love of God and his enthusiasm for building the temple shine in every word of these wonderful sentences. How tragic it is that his son Solomon failed so wretchedly to honor the admonition of this wonderful father.

PARKER, " The Personal God

1 Chronicles 28:20

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

81

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.

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.

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! 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

82

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.

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 Isaiah , 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.

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

83

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.

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.

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 Revelation , 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

84

speech of men. This is MY God.

GUZIK, "3. (1 Chronicles 28:20-21) David’s final charge to Solomon.

And David said to his son Solomon, “Be strong and of good courage, and do it; do not fear nor be dismayed, for the LORD God; my God; will be with you. He will not leave you nor forsake you, until you have finished all the work for the service of the house of the LORD. “Here are the divisions of the priests and the Levites for all the service of the house of God; and every willing craftsman will be with you for all manner of workmanship, for every kind of service; also the leaders and all the people will be completely at your command.”

a. Be strong and of good courage, and do it; do not fear nor be dismayed: David here echoes God’s exhortation to Joshua before he led the people of God into the Promised Land (Joshua 1:5-7). This was appropriate, because Moses was a great leader who could only lead the people of Israel to a certain point - the rest was up to Joshua. The same pattern applied to David and his successor Solomon.

i. “In describing David’s plans for building the temple, Chronicles has paid special attention to portray David as a second Moses and Solomon as a second Joshua.” (Payne)

b. And do it: It is easy to see how important this was for David. He had spent enormous effort to prepare the temple but would all be naught unless Solomon did in fact do it.

i. “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.’” (Spurgeon)

c. Here are the divisions of the priests and the Levites: We can picture David

85

handing Solomon the scrolls with the plans for building the temple and organizing its service. The job was now in the hands of David’s son Solomon.

PULPIT, "1 Chronicles 28:20, 1 Chronicles 28:21

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 (1 Chronicles 29:19).

1 Chronicles 28:20

David in this verse enlarges upon the certainty of God's faithful steady presence with Solomon and support of his work to the end.

BI 20-21, “In conclusion, David encourages his son to go forward to the work with good courage, for his God would not forsake him; and the priests and Levites, cunning workmen, and the princes, together with the whole people, would willingly support him. With the encouragement, 1Ch_28:20, cf. 1Ch_22:13; and with the promise, 1Ch_28:20, cf. Deu_31:6, Deu_31:8; Jos_1:5. הי ,my God, says David, ut in mentem ei revocet ,א

quomodo multis in periculis servatus sit (Lav.). דה -all the work ,כל־מלאכת עבbusiness, i.e., all the labour necessary for the building of the house of God.

1Ch_28:21

הנה is fittingly translated by Clericus, “en habes.” The reference which lies in the והנהto the classes of the priests and Levites, i.e., the priests and Levites divided into classes, does not presuppose their presence in the assembly. With the והנה corresponds ועמ, with thee, i.e., for assistance to thee, in the second half of the verse. The ל before לכל-naadiyb, “are all freely willing with wisdom,” in the middle of the sentence introducing the subject is strange; Bertheau would therefore strike it out, thinking that, as לכל goes

immediately before, and follows immediately afterwards twice, לכל here may easily be

an error for כל. This is certainly possible; but since this ל is very frequently used in the Chronicle, it is a question whether it should not be regarded as authentic, “serving to bring into emphatic prominence the idea of the ndyb kl: with thee is for each business, what regards each willing person, for also all willing persons;” cf. Ew. §310, a. לב = נדיב

2Ch_29:31; Exo_35:5, Exo_35:22, usually denotes him who brings voluntary ,נדיבgifts, but here, him who voluntarily brings wisdom to every service, who willingly employs his wisdom and knowledge in a service. Cunning, intelligent workmen and artists are meant, 1Ch_22:15; 2Ch_2:6. לכל־דברי, “towards all thy words,” i.e., as thou sayest or commandest them, the princes and the people, or callest upon them for assistance in the work.

86

21 The divisions of the priests and Levites are ready for all the work on the temple of God, and every willing person skilled in any craft will help you in all the work. The officials and all the people will obey your every command.”

CLARKE, "Behold, the courses of the priests - The priests and the Levites, the cunning artificers, and the princes of the people, will be at thy command. Thus David, having assigned him his work, and described the manner in which it was to be done, shows him who were to be his assistants in it, and encourages him in the great undertaking.

Here we find piety, good sense, prudence, zeal for the public welfare and God’s glory, the strongest attachments to the worship of Jehovah, and concern for the ordinances of religion, all united; and Solomon has his danger, his duty, and his interest placed before him in the truest and most impressive light by his pious and sensible father.

GILL, "And, behold, all the courses of the priests and the Levites,.... Which David had lately fixed to take their turns in the temple, when built: even they shall be with thee

for all the service of the house of God; to advise and assist him in everything relating to the service of the sanctuary, which they might be supposed best to understand:

and there shall be with thee, for all manner of workmanship, every willing skilful man for any manner of service; men that were not only well skilled in all manner of curious work that was necessary for the service of the house, but were willing to employ their skill to the uttermost for it, and such David had provided, 1Ch_22:15,

also the princes and all the people will be wholly at thy commandment: to do whatever he should order, whether to overlook the workmen, or to contribute to the

87

expenses of the work.And, behold, all the courses of the priests and the Levites,.... Which David had lately fixed to take their turns in the temple, when built: even they shall be with thee

for all the service of the house of God; to advise and assist him in everything relating to the service of the sanctuary, which they might be supposed best to understand:

and there shall be with thee, for all manner of workmanship, every willing skilful man for any manner of service; men that were not only well skilled in all manner of curious work that was necessary for the service of the house, but were willing to employ their skill to the uttermost for it, and such David had provided, 1Ch_22:15,

also the princes and all the people will be wholly at thy commandment: to do whatever he should order, whether to overlook the workmen, or to contribute to the expenses of the work.

JAMISON, "behold, the courses of the priests and Levites — They were, most probably, represented in this assembly though they are not named.

also the princes and all the people — that is, as well the skilful, expert, and zealous artisan, as the workman who needs to be directed in all his labors.

K&D, "1Ch_28:21

הנה is fittingly translated by Clericus, “en habes.” The reference which lies in the והנהto the classes of the priests and Levites, i.e., the priests and Levites divided into classes, does not presuppose their presence in the assembly. With the והנה corresponds ועמ, with thee, i.e., for assistance to thee, in the second half of the verse. The ל before לכל-naadiyb, “are all freely willing with wisdom,” in the middle of the sentence introducing the subject is strange; Bertheau would therefore strike it out, thinking that, as לכל goes

immediately before, and follows immediately afterwards twice, לכל here may easily be

an error for כל. This is certainly possible; but since this ל is very frequently used in the Chronicle, it is a question whether it should not be regarded as authentic, “serving to bring into emphatic prominence the idea of the ndyb kl: with thee is for each business, what regards each willing person, for also all willing persons;” cf. Ew. §310, a. לב = נדיב

2Ch_29:31; Exo_35:5, Exo_35:22, usually denotes him who brings voluntary ,נדיבgifts, but here, him who voluntarily brings wisdom to every service, who willingly employs his wisdom and knowledge in a service. Cunning, intelligent workmen and artists are meant, 1Ch_22:15; 2Ch_2:6. לכל־דברי, “towards all thy words,” i.e., as thou sayest or commandest them, the princes and the people, or callest upon them for assistance in the work.

88

ELLICOTT, " (21) And, behold, the courses of the priests and the Levites.—The form of expression suggests that David pointed to them as he spoke. The representatives of religion would hardly be absent from an assembly of “all the princes of Israel” (1 Chronicles 28:1) (Comp. 1 Chronicles 24:5, “princes of God.”) They might also be included among “the valiant men.” (Comp. 1 Chronicles 9:13.)

And there shall be with thee for all manner of workmanship.—Rather, And with thee in every kind of work will be every volunteer with skill, for every kind of service: that is to say, skilled craftsmen have volunteered for the work (1 Chronicles 22:15), and will support thy endeavours. The word rendered “volunteer” (nâdîb) strictly means one who offers free-will offerings. (Comp. Exodus 35:5; Exodus 35:22; and the verb Judges 5:1, hithnaddçb.) The phrase “volunteer with wisdom,” or artistic skill, is not found elsewhere.

Also the princes and all the people.—Spoken, perhaps, with another gesture. The whole assembly would subserve the wishes of Solomon.

Wholly at thy commandment.—Literally, For all thy words: i.e., orders (Vulg., praecepta), or matters, business (1 Chronicles 26:32).

TRAPP, "1 Chronicles 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 skilful man, for any manner of service: also the princes and all the people [will be] wholly at thy commandment.

Ver. 21. Every willing and skilful man.] Will and skill are very requisite to the well-affecting of anything men go about.

PARKER, "".... the princes and all the people will be wholly at thy commandment."— 1 Chronicles 28:21.

This is the way to mingle the classes and the masses.—The only equalisation of human society possible or desirable is an equalisation wrought out by holy service—community of effort, united and consolidated sympathy, on behalf of the poor, the helpless, and the outcast.—The service was so great that the prince was as the peasant, and the peasant was as the prince.—In the glory of the mid-day sun all

89

lights of our kindling seem to be equal, because the glory of the sun rules all and excels all: so in the presence of the Lord Jesus Christ all his servants seem to be equal; the wise man is not vain of his Wisdom of Solomon , the strong man makes no account of his strength, the weak man is not ashamed of his weakness; all are inspired and dominated by a common exaltation of feeling.—When our spiritual zeal declines we begin to make invidious comparisons; we speak of great men and little men, leaders and followers: there is a sense in which this distinction will ever hold good, until, under the influence of the purest inspiration, all these differences will be but a variety of unity, and these distinctions themselves will be cited as a proof of the oneness of the Christian Church.—The stars are many, but the heavens are one; the flowers are innumerable, but they are all warmed and fostered by one common sun.—Let each do what he can; the first may be last, and the last may be first.—When we are in a right mood of mind we shall be characterised by obedience, we shall know the voice of the leader and respond to it, we shall know the commandment of God, and never hesitate to carry it out.—Princes and people were at liberty to reject the mere inventions either of David or of Song of Solomon , but when David or Solomon became the obvious medium of divine communication the people looked at the message and not at the medium.

PULPIT, "In this verse David reminds Solomon what servants and helpers he has ready to hand on earth, as well as his God above—priests and… Levites,… all manner of workmen,… willing and skilful,… princes and… people.

BI 21, “And thou, Solomon my son, know thou the God of thy father.

God’s relation to human life

Learn—

I. That our life is exposed to God’s inspection.

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

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

The God of thy father

1. The rich experience behind these words.

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

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

90

Fathers and children

We see here one generation—

1. Transmitting the knowledge of God to its successor.

2. Enjoining the service of God upon its successors.

3. Indicating God’s method of dealing with its successor.

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

The knowledge of God the first principle of religion

I. What the knowledge of God implies.

1. A firm belief of His existence.

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

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

(1) His almighty power.

(2) His holiness.

(3) His wisdom.

(4) His veracity.

(5) His infinite mercy.

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

1. Reverence.

2. Holiness.

3. Dependence upon Him for wisdom (Jas_1:5).

4. Confidence in His promises.

5. Fear.

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

Solomon succeeding David

No better advice could have been given to the young sovereign of Israel. No better advice can to-day be given to the young sovereigns who fill our churches and Sunday-schools. So far as Solomon followed this advice he was prosperous beyond any that went before

91

him; as soon as he forgot this advice the terrible warning with which the verse ends was fulfilled, and the disappointed misanthrope in the Book of Ecclesiastes tells us of the sorrows of a man whom God has forsaken. As God chose Solomon, so does He choose every young man and woman for some special work, which they alone can best accomplish. There are four things to be noticed in this charge.

I. Know thou God.

1. Through the Bible.

2. Providence.

3. Through the communings of our own heart.

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

III. Serve Him with a perfect heart.

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

David’s charge to Solomon

These words contain—

1. Advice given to a hopeful son.

2. By an excellent father.

3. Under most affecting circumstances.

I. The course prescribed.

1. TO know God. This implies—

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

(a) They do not understand God’s relations to mankind, as their rightful Sovereign; their Guide in difficulties; their Redeemer from evil; their Friend in necessities (Psa_10:4).

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

(c) They do not enjoy God in these relations (Eph_2:12).

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

92

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

(1) By preserving attention to His guidance (Act_3:22-23; Heb_12:25).

(2) By habitual dependence on Christ’s mediation (Col_2:6).

(3) By steadfastly resisting Satan (1Pe_5:8-9).

(4) By aspiring after spotless purity (2Co_7:1; 2Pe_3:14).

(5) By doing good to mankind for God’s sake (Gal_6:10; Rom_14:17-18).

(6) Serve Him alone (Mat_4:10).

(7) Seek to please Him in all things (Mat_6:22; 1Co_10:33).

(8) Serve Him from a principle of grateful affection (Rom_12:1).

(9) And in cheerful hope (1Pe_1:13).

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

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

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

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

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

(5) To the inconstant pious intervals of unstable professors (Hos_6:4).

II. The arguments by which it is urged.

1. From the knowledge of God as our Observer.

2. From His goodness as our Redeemer.

3. From His just severity as our Judge.

(1) God cannot be imposed upon (1Sa_2:3; Pro_16:2; Ecc_12:14).

(2) Forsaking God is highly resented by Him, as implying ingratitude, treachery, and folly (Jer_2:13; Jer_2:19).

(3) Apostasy from God is justly punished with eternal banishment from Him (Job_21:14; Mat_25:41).

Application:

1. You must serve God on earth, or you cannot live with Him in heaven (Mat_7:21).

2. That you may serve God acceptably you must first know Him (Exo_5:2).

3. The knowledge of God should be restlessly and confidently sought (Pro_2:3-5; Jer_31:31-34). (Sketches of Four Hundred Sermons.)

93

David’s instructions to Solomon

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

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

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

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

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

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

I. The nature of the duties here spoken of.

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

94

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

3. You are to serve the God of your fathers with a perfect heart and with a willing mind. There is a sort of perfection which consists in integrity and uprightness, in opposition to prevailing hypocrisy, and which must be found in the heart if ever we serve God in an acceptable manner (1Ki_15:3; 1Ki_15:14; 2Ch_25:2).

II. The manner in which these duties are recommended.

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

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

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

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

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

6. It is the God of your fathers, who has as much right to your knowing and serving Him as to theirs (Deu_29:10-12).

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

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

Godly parents concerned for the piety of their children

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

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

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

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

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

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

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

95

the religious interests of his children.

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

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

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

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

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

Christian education

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

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

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

David’s charge to Solomon

I. The foundations of a religious life.

1. The knowledge of God (Jer_9:23-24; Joh_17:3). This knowledge is not a mere abstract conception of God, but a burning memory of the Friend of the family.

2. A dedication of ourselves to His service.

II. The safeguards of a religious life.

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

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

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

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

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

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

Royal regard for the right training of children

96

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

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

To serve God the best way to prosper in the world

I. What it is to serve God

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

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

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

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

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

1. This is evident from the promises God has made in His Word (1Ti_4:8; Deu_8:18; Pro_10:22; Psa_34:10; Psa_84:2; Mat_5:5; Rom_8:28; Ecc_2:26).

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

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

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

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

3. This is confirmed by constant experience and observation. Conclusion: How greatly mistaken are they who think to prosper in the world by stepping aside out of the path of duty, or who dare to violate the sacred obligations of virtue and religion

97

for the sake of a temporal advantage. (J. Mason, M. A.)

In what manner we are to serve God

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

1. With a perfect heart. That is—

(1) An upright heart: “in spirit and in truth” (Joh_4:24).

(2) A pure heart. This stands in opposition to all vile affections and corrupt ends in worship (1Ki_15:14; Psa_26:6).

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

(a) Worldly and wandering thoughts;

(b) a dull and drowsy frame in worship.

2. With a willing mind.

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

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

(3) With cheerfulness of heart in worship.

II. What is essential and peculiar to Christian worship? It must always be performed in the name of Christ (Col_3:17; Joh_14:13-14; Joh_16:23-24; Joh_16:26). To serve God in the name of Christ implies—

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

2. A dependence on His grace for our assistance (Php_4:18).

3. A dependence on His merits for the atonement of our guilt (Rom_3:24-25).

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

Application:

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

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

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

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

98

Heart service

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

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

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

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

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

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

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

1. This is evident from the reason of things. He that gave to man an understanding heart must understand the heart He gave (Psa_94:9-11).

2. This may be further argued from His omniscience.

3. This is expressly ascribed to Him in the Scriptures (Jer_17:9-10; Jer_20:12; Act_1:24).

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

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

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

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

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

III. Motives to attend to the exhortation given. “If thou seek Him, He will be found of thee,” etc. These words contain the most valuable promise and the most awful threatening that are to be found in the whole book of God. Notice particularly the promise. To seek the Lord is usually applied to the duty of prayer, but in the Bible it is often put to denote the whole of practical religion (Psa_34:10; Isa_45:6; Isa_9:13; Isa_6:5). If we seek we shall obtain—

1. His favour. It is a much easier thing to please God than some men. There is no

99

such thing as pleasing these sometimes without the most servile compliance with their caprice, a conformity to their manners, and a connivance at their follies.

2. His help (Luk_13:24; Hos_5:15; Jer_2:27; 2Ch_33:11-12).

3. His direction (Jas_1:5; Pro_2:6; Pro_3:5-6).

4. His Holy Spirit (Mat_7:11; Luk_11:13).

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

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

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

The moral discipline of the imagination

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

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

1. Because our lower nature will master our higher.

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

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

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

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

(3) Of pleasure.

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

1. By means of noble literature.

2. By means of Christian conceptions.

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

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

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

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

Seeking the Lord

God is to be sought and found not merely by the intellect, not alone by processes of accurate logic, but by other faculties that have been bestowed upon us for this purpose.

100

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

Seeking God

I. The duty.

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

2. How must we seek Him?

(1) Not in our own strength.

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

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

3. Where are we to seek Christ?

(1) In the Scriptures.

(2) In the sanctuary.

(3) At the family altar.

(4) In the secret exercises of prayer.

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

5. Why are we to seek Christ?

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

Seeking the Lord

I. You should seek him.

1. You cannot do without Him.

101

2. You have everything when you have found Him. The true light (Joh_1:9). The bread of life (Joh_6:35). A refuge from the storm (Isa_25:4). Your rock and fortress (Psa_31:3). A sure foundation (Isa_28:16). An advocate (1Jn_2:1). A surety (Heb_7:22). The truth (Joh_14:6). Wisdom, righteousness, sanctification, redemption (1Co_1:30).

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

4. You know you will find Him.

II. The manner of seeking.

1. In His Word, by obeying it.

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

Decision in religion recommended

I. The promise. We must seek Him—

1. Scripturally.

(1) With penitence.

(2) With faith.

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

2. Earnestly.

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

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

Spiritual aspects of man

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

I. As inspected by the eye of God. God knows each individual man thoroughly. He does not overlook the units in the millions. Thoughts, purposes, feelings fall under His

102

searching glance (Psa_139:4). This should impress us—

1. With the importance of our existence.

2. With the solemnity of our existence.

II. As invited to the friendship of God.

1. This is worth seeking.

2. This requires seeking.

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

Genuine piety a search for God

I. It is a personal search for God.

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

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

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

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

1. Conditional.

2. Transcendent. Find Him.

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

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

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

I. The sin against which this threatening is pronounced.

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

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

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

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

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

(1) A great zeal for little things is one remote cause. When a man is convinced

103

that his zeal has abused his understanding, and led him wrong, he is for throwing it all off at once, and apt to degenerate into a total indifference about all religion.

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

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

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

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

(6) Inconsideration, or a thoughtlessness of futurity.

(7) Reading infidel or profane books.

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

II. The threatening denounced against it.

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

104