¹ tn Heb “a young man and tender.”

¹ tn Heb “and according to all my strength.”

² tn Heb “the gold for the gold, and the silver for the silver, and the bronze for the bronze, and the iron for the iron, and the wood for the wood.”

¹ tn See the note on the word “talents” in 19:6. Using the “light” standard talent of 67.3 lbs. (30.6 kg) as the standard for calculation, David had supplied 101 tons (91,800 kg) of gold and 235.5 tons (214,200 kg) of silver.

¹ tn See the note on the word “talents” in 19:6. Using the “light” standard talent of 67.3 lbs. (30.6 kg) as the standard for calculation, the people donated 168.3 tons (153,000 kg) of gold, 336.5 tons (306,000 kg) of silver, 605.7 tons (550,800 kg) of bronze, and 3,365 tons (3,060,000 kg) of iron.

² tn On the “daric” as a unit of measure, see BDB 204 s.v. דַּרְכְּמוֹן. Some have regarded the daric as a minted coin, perhaps even referring to the Greek drachma, but this is less likely.

sn The daric was a unit of weight perhaps equal to between 8 and 9 grams (just under one-third of an ounce), so 10,000 darics of gold would weigh between 80 and 90 kilograms (between 176 and 198 pounds).

¹ tn The word “precious” is supplied in the translation for clarification.

¹ tn Heb “with a complete heart.”

² tn Heb “was rejoiced with great joy.”

¹ tn Heb “assembly, and David said.” The words “and David said” are redundant according to contemporary English style and have not been included in the translation.

¹ tn The words “and sovereign” are added in the translation for clarification and for stylistic reasons.

² tn Heb “head.”

¹ tn Heb “wealth and honor [are] from before you.”

² tn Heb “and in your hand [is] strength and might and in your hand to magnify and to give strength to all.”

¹ tn Heb “that we should retain strength to contribute like this.”

² tn Heb “and from you we have given to you.”

¹ tn Heb “fathers” (also in vv. 18, 20).

² tn Or perhaps “hope.”

¹ tn Heb “a heart.”

² tn Heb “with integrity of heart.”

¹ tn Heb “keep this permanently with respect to the motive of the thoughts of the heart of your people, and make firm their heart to you.”

¹ tn Heb “and to Solomon my son give a complete heart to keep your commands, your rules and your regulations, and to do everything, and to build the palace [for] which I have prepared.”

¹ tn Heb “they ate and drank.”

² tn Heb “with great joy.”

³ sn See 1 Chr 23:1, where David had previously designated Solomon as king over Israel.

¹ tn Heb “listened to him.”

¹ tn Heb “placed a hand under Solomon the king.”

¹ tn Heb “and gave to him glory of kingship which there was not concerning every king before him over Israel.”

¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

¹ tn Heb “satisfied with days, wealth, and honor.”

¹ tn Heb “and the events of David the king, the former and the latter, look they are written in the annals of Samuel the seer, and in the annals of Nathan the prophet, and in the annals of Gad the seer.”

¹ tn Heb “with all his reign and his might, and the times which passed over him and over Israel and over all the kingdoms of the lands.”

Furthermore David the king said unto all the congregation, Solomon my son, whom alone God hath chosen, [is yet] young and tender, and the work [is] great: for the palace [is] not for man, but for the ^{( a )} LORD God.

^{( a )} Therefore it should be excellent in all points.

Moreover, because I have set my ^{( b )} affection to the house of my God, I have of mine own proper good, of gold and silver, [which] I have given to the house of my God, over and above all that I have prepared for the holy house,

^{( b )} His great zeal for the furtherance of the temple made him spare no expenses, but to bestow his own peculiar treasure.

[Even] ^{( c )} three thousand talents of gold, of the gold of Ophir, and seven thousand talents of refined silver, to overlay the walls of the houses [withal]:

^{( c )} He shows what he had of his own store for the Lord's house.

The gold for [things] of gold, and the silver for [things] of silver, and for all manner of work [to be made] by the hands of artificers. And who [then] is ^{( d )} willing to consecrate his service this day unto the LORD?

^{( d )} He was not only liberal himself but provoked others to set forth the work of God.

And they with whom [precious] stones were ^{( e )} found gave [them] to the treasure of the house of the LORD, by the hand of Jehiel the Gershonite.

^{( e )} Meaning, they who had any.

Then the people rejoiced, for that they offered willingly, because with ^{( f )} perfect heart they offered willingly to the LORD: and David the king also rejoiced with great joy.

^{( f )} That is, with good courage and without hypocrisy.

Wherefore David blessed the LORD before all the congregation: and David said, Blessed [be] thou, LORD God of ^{( g )} Israel our father, for ever and ever.

^{( g )} Who revealed yourself to our father Jacob.

But who [am] I, and what [is] my people, that we should be able to offer so willingly after this sort? for all things ^{( h )} [come] of thee, and of thine own have we given thee.

^{( h )} We gave you nothing of our own, but that which we have received from you: for whether the gifts are corporal or spiritual, we receive them all from God, and therefore must give him the glory.

For we [are] ^{( i )} strangers before thee, and sojourners, as [were] all our fathers: our days on the earth [are] as a shadow, and [there is] none abiding.

^{( i )} Therefore we have this land loaned to us for a time.

O LORD God of Abraham, Isaac, and of Israel, our fathers, keep this for ever in the ^{( k )} imagination of the thoughts of the heart of thy people, and prepare their heart unto thee:

^{( k )} Continue then in his good mind, that they may serve you willingly.

And David said to all the congregation, Now bless the LORD your God. And all the congregation blessed the LORD God of their fathers, and bowed down their heads, and worshipped the LORD, and the ^{( l )} king.

^{( l )} That is, revered the king.

And they sacrificed sacrifices unto the LORD, and offered burnt offerings unto the LORD, on the morrow after that day, [even] a thousand bullocks, a thousand rams, [and] a thousand lambs, with their ^{( m )} drink offerings, and sacrifices in abundance for all Israel:

^{( m )} Meaning, all kinds of liquor which they mingled with their sacrifices, as wine, oil, etc.

Then Solomon sat on the ^{( n )} throne of the LORD as king instead of David his father, and prospered; and all Israel obeyed him.

^{( n )} This declares that the kings of Judah were figures of Christ, who was the true anointed, and to whom God gave the chief government of all things.

Now the acts of David the king, first and last, behold, they [are] written in the book of Samuel the seer, and in the book of ^{( o )} Nathan the prophet, and in the book of Gad the seer,

^{( o )} The books of Nathan and Gad are thought to have been lost in the captivity.

With all his reign and his might, and the ^{( p )} times that went over him, and over Israel, and over all the kingdoms of the countries.

^{( p )} Meaning the troubles and griefs.

1 David, by his example and entreaty,

6 causes the princes and people to offer willingly.

10 David's thanksgiving and prayer.

20 The people, having blessed God, and sacrificed, make Solomon king.

26 David's reign and death.

The Waves Of Time

The Times That Went Over Him.'--1 Chron. 29:30.

This is a fragment from the chronicler's close of his life of King David. He is referring in it to other written authorities in which there are fuller particulars concerning his hero; and be says, the acts of David the King, first and last, behold they are written in the book of Samuel the seer … with all his reign and his might, and the times that went over him, and over all Israel, and over all the kingdoms of the countries.'

Now I have ventured to isolate these words, because they seem to me to suggest some very solemn and stimulating thoughts about the true nature of life. They refer, originally, to the strange vicissitudes and extremes of fortune and condition which characterised, so dramatically and remarkably, the life of King David. Shepherd-boy, soldier, court favourite, outlaw, freebooter and all but brigand; rebel, king, fugitive, saint, sinner, psalmist, penitent, he lived a life full of strongly marked alternations, and the times that went over him' were singularly separate and different from each other. There are very few of us who have such chequered lives as his. But the principle which dictated the selection by the chronicler of this somewhat strange phrase is true about the life of every man.

I. Note, First, The Times' Which Make Up Each Life.

Now, by the phrase here the writer does not merely mean the succession of moments, but he wishes to emphasise the view that these are epochs, sections of time,' each with its definite characteristics and its special opportunities, unlike the rest that lie on either side of it. The great broad field of time is portioned out, like the strips of peasant allotments, which show a little bit here, with one kind of crop upon it, bordered by another little morsel of ground bearing another kind of crop. So the whole is patchy, and yet all harmonises in effect if we look at it from high enough up. Thus each life is made up of a series, not merely of successive moments, but of well-marked epochs, each of which has its own character, its own responsibilities, its own opportunities, in each of which there is some special work to be done, some grace to be cultivated, some lesson to be learned, some sacrifice to be made; and if it is let slip it never comes back any more. It might have been once, and we missed it, and lost it for ever.' The times pass over us, and every single portion has its own errand to us. Unless we are wide awake we let it slip, and are the poorer to all eternity for not having had in our heads the eyes of the wise man which discern both time and judgment.' It is the same thought which is suggested by the well known words of the cynical book of Ecclesiastes, To every thing there is a season and a time', an opportunity, and a definite period, for every purpose that is under the sun.' It is the same thought which is suggested by Paul's words, As we have therefore opportunity, let us do good to all men. In due season we shall reap if we faint not.' There is a time for weeping and a time for laughing, a time for building up and a time for casting down.' It is the same thought of life, and its successive epochs of opportunity never returning, which finds expression in the threadbare lines about a tide in the affairs of men, which, taken at the flood, leads on to fortune,' and neglected, condemns the rest of a career to be hemmed in among creeks and shallows.

Through all the variety of human occupations, each moment comes to us with its own special mission, and yet, alas! to far too many of us the alternations do not suggest the question, what is it that I am hereby called upon to be or to do? what is the lesson that present circumstances are meant to teach, and the grace that my present condition is meant to force me to cultivate or exhibit? There is one point, as it were, upon the road where we may catch a view far away into the distance, and, if we are not on the lookout when we come there, we shall never get that glimpse at any other point along the path. The old alchemists used to believe that there was what they called the' moment of projection,' when, into the heaving molten mass in their crucible, if they dropped the magic powder, the whole would turn into gold; an instant later and there would be explosion and death; an instant earlier and there would be no effect. And so God's moments come to us; every one of them, if we had eyes to see and hands to grasp, a crisis, affording opportunity for something for which all eternity will not afford a second opportunity, if the moment be let pass. The times went over him,' and your life and mine is parcelled out into seasons which have their special vocation for and message to us.

How solemn that makes our life! How it destroys the monotony that we sometimes complain of! How it heightens the low things and magnifies the apparently small ones! And how it calls upon us for a sharpened attention, that we miss not any of the blessings and gifts which God is meaning to bestow upon us through the ministry of each moment! How it calls upon us for not only sharpened attention, but for a desire to know the meaning of each of the hours and of every one of His providences I And how it bids us, as the only condition of understanding the times, so as to know what we ought to do, to keep our hearts in close union with Him, and ourselves ever standing, as becomes servants, girded and ready for work; and with the question on our lips and in our hearts, Lord, what wouldst Thou have me to do? and what wouldst Thou have me to do now?' The lesson of the day has to be learned in a day, and at the moment when it is put in practice.

II. Another Thought Suggested By This Text Is, The Power That Moves The Times.

As far as my text represents, and it is not intended to go to the bottom of everything, these times flow on over a man, as a river might. But is there any power that moves the stream? Unthinking and sense-bound men, and we are all such, in the measure in Which we are unspiritual, are contented simply to accept the mechanical flow of the stream of time. We are all tempted not to look behind the moving screen to see the force that turns the wheel on which the painted scene is stretched. But, Oh! how dreary a thing it is if all that we have to say about life is, The times pass over us,' like the blind rush of a stream, or the movement of the sea, around our coasts, eating away here and depositing its spoils there, sometimes taking and sometimes giving, but all the work of mere eyeless and purposeless chance or of natural causes.

Oh, brethren! there is nothing more dismal or paralysing than the contemplation of the flow of the times over our heads, unless we see in their flow something far more than that.

It is very beautiful to notice that this same phrase, or at least the essential part of it, is employed in one of the Psalms ascribed to David, with a very significant addition. He says, My times are in Thy hand.' So, then, the passage of our epochs over us is not merely the aimless flow of a stream, but the movement of a current which God directs. Therefore, if at any time it goes over our heads and seems to overwhelm us, we can look up through the transparent water and say, Thy waves and Thy billows have gone over me,' and so I die not of suffocation beneath them. God orders the times, and therefore, though, as the bitter ingenuity of Ecclesiastes, on the lookout for proofs of the vanity of life, complained, in a one-sided view, as an aggravation of man's lot, that there is a time for everything, yet that aspect of change is not its deepest or truest. True it is that sometimes birth and sometimes death, sometimes joy and sometimes sorrow, sometimes building up and sometimes casting down, follow each other with monotonous uniformity of variety, and seem to reduce life to a perpetual heaping up of what is as painfully to be cast down the next moment, like the pitiless sport of the wind amongst the sandhills of the desert. But the futility is only apparent, and the changes are not meant to occasion man's misery' to be great upon him,' as Ecclesiastes says they do. The diversity of the times' comes from a unity of purpose; and all the various methods of the divine Providence exercised upon us have one unchanging intention. The meaning of all the times' is that they should bring us nearer to God, and fill us more full of His power and grace. The web is one, however various may be the pattern wrought upon the tapestry. The resulting motion of the great machine is one, though there may be a wheel turning from left to right here, and another one that fits into it, turning from right to left there. The end of all the opposite motions is straight progress. So the varying times do all tend to the one great issue. Therefore let us seek to pursue, in all varying circumstances, the one purpose which God has in them all, which the Apostle states to be even your sanctification,' and let us understand how summer and winter, springtime and harvest, tempest and fair weather, do all together make up the year, and ensure the springing of the seed and the fruitfulness of the stalk.

III. Lastly, Let Me Remind You, Too, How Eloquently The Words Of My Text Suggest The Transiency Of All The Times.'

They passed over him' as the wind through an archway, that whistles and comes not again. The old, old thought, so threadbare and yet always so solemnising and pathetic, which we know so well that we forget it, and are so sure of that it has little effect on life, the old, old thought, this too will pass away,' underlies the phrase of my text.

How blessed it is, brethren! to cherish that wholesome sense of the transiency of things here below, only those who live under its habitual power can fairly estimate. It is thought to be melancholy. We are told that it spoils joys and kills interest, and I know not what beside. It spoils no joys that ought to be joys. It kills no interests that are not on other grounds unworthy to be cherished. Contrariwise, the more fully we are penetrated with the persistent conviction of the transiency of the things seen and temporal, the greater they become, by a strange paradox. For then only are they seen in their true magnitude and nobility, in their true solemnity and importance as having a bearing on the things that are eternal. Time is the ceaseless lackey of eternity,' and the things that pass over us may become, like the waves of the sea, the means of bearing us to the unmoving shore. Oh! if only in the midst of joys and sorrows, of heavy tasks and corroding cares, of weary work and wounded spirits, we could feel, but for a moment,' all would be different, and joy would come, and strength would come, and patience would come, and every grace would come, in the train of the wholesome conviction that here we have no continuing city.'

Cherish the thought. It will spoil nothing the spoiling of which will be a loss. It will heighten everything the possession of which is a gain. It will teach us to trust in the darkness, and to believe in the light. And when the times are dreariest, and frost binds the ground, we shall say, If winter comes, can spring be far behind?' The times roll over us, like the seas that break upon some isolated rock, and when the tide has fallen and the vain flood has subsided, the rock is there. If the world helps us to God, we need not mind though it passes, and the fashion thereof.

But do not let us forget that this text in its connection may teach us another thought. The transitory times that went over' Israel's king are all recorded imperishably on the pages here, and so, though condensed into narrow space, the record of the fleeting moments lives for ever, and the books shall be opened, and men shall be judged according to their works.' We are writing an imperishable record by our fleeting deeds. Half a dozen pages carry all the story of that stormy life of Israel's king. It takes a thousand rose-trees to make a vial full of essence of roses. The record and issues of life will be condensed into small compass, but the essence of it is eternal. We shall find it again, and have to drink as we have brewed when we get yonder. Be not deceived, God is not mocked, for whatsoever a man soweth that shall he also reap.' There is a time to sow,' and that is the present life; and there is a time to gather the fruits' of our sowing, and that is the time when times have ended and eternity is here.

2 Chronicles

What is done in works of piety and charity, should be done willingly, not by constraint; for God loves a cheerful giver. David set a good example. This David offered, not from constraint, or for show; but because he had set his affection to the house of God, and thought he could never do enough towards promoting that good work. Those who would draw others to good, must lead the way themselves.

We cannot form a right idea of the magnificence of the temple, and the buildings around it, about which such quantities of gold and silver were employed. But the unsearchable riches of Christ exceed the splendour of the temple, infinitely more than that surpassed the meanest cottage on earth. Instead of boasting of these large oblations, David gave solemn thanks to the Lord. All they gave for the Lord's temple was his own; if they attempted to keep it, death would soon have removed them from it. They only use they could make of it to their real advantage, was, to consecrate it to the service of Him who gave it.

This great assembly joined with David in adoring God. Whoever is the mouth of the congregation, those only have the benefit who join him, not by bowing down the head, so much as by lifting up the soul. Solomon sat on the throne of the Lord. Solomon's kingdom typified the kingdom of the Messiah, whose throne is the throne of the Lord.

When we read the second book of Samuel, we could scarcely have expected to behold David appear so illustrious in his closing scene. But his repentance had been as remarkable as his sin; and his conduct during his afflictions, and towards the end of his life, appears to have had a good effect on his subjects. Blessed be God, even the chief of sinners may hope for a glorious departure, when brought to repent and flee for refuge to the Saviour's atoning blood. Let us mark the difference between the spirit and character of the man after God's own heart, living and dying, and those of worthless professors, who resemble him in nothing but their sins, and who wickedly try to excuse their crimes by his sins. Let us watch and pray, lest we be overcome by temptation, and overtaken by sin, to the dishonour of God, and the wounding of our own consciences. When we feel that we have offended, let us follow David's example of repentance and patience, looking for a glorious resurrection, through our Lord Jesus Christ.

We may here observe,

I. How handsomely David spoke to the great men of Israel, to engage them to contribute towards the building of the temple. It is our duty to provoke one another to love and to good works, not only to do good ourselves, but to draw in others to do good too as much as we can. There were many very rich men in Israel; they were all to share in the benefit of the temple, and of those peaceable days which were to befriend the building of it; and therefore, though David would not impose on them, as a tax, what they should give towards it, he would recommend the present as a fair occasion for a free-will offering, because what is done in works of piety and charity should be done willingly and not by constraint; for God loves a cheerful giver. 1. He would have them consider that Solomon was young and tender, and needed help; but that he was the person whom God had chosen to do this work, and therefore was well worthy their assistance. It is good service to encourage those in the work of God that are as yet young and tender. 2. That the world was great, and all hands should contribute to the carrying of it on. The palace to be built was not for man, but for the Lord God; and the more was contributed towards the building the more magnificent it would be, and therefore the better would it answer the intention. 3. He tells them what great preparations had been made for this work. He did not intend to throw all the burden upon them, nor that it should be built wholly by contributions, but that they should show their good will, by adding to what was done (1Ch 29:2): I have prepared with all my might, that is, "I have made it my business."Work for God must be done with all our might, or we shall bring nothing to pass in it. 4. He sets them a good example. Besides what was dedicated to this service out of the spoils and presents of the neighbouring nations, which was for the building of the house (of which before, 1Ch 22:14), he had, out of his own share, offered largely for the beautifying and enriching of it, 3000 talents of gold and 7000 talents of silver (1Ch 29:4, 1Ch 29:5), and this because he had set his affection on the house of his God. He gave all this, not as Papists build churches, in commutation of penance, or to make atonement for sin, nor as Pharisees give alms, to be seen of men; but purely because he loved the habitation of God's house; so he professed (Psa 26:8) and here he proved it. Those who set their affection upon the service of God will think no pains nor cost too much to bestow upon it; and then our offerings are pleasing to God when they come from love. Those that set their affection on things above will set their affection on the house of God, through which our way to heaven lies. Now this he gives them an account of, to stir them up to do likewise. Note, Those who would draw others to do that which is good must themselves lead. Those especially who are advanced above others in place and dignity should particularly contrive how to make their light shine before men, because the influence of their example is more powerful and extensive than that of other people. 5. He stirs them up to do as he had done (1Ch 29:5): And who then is willing to concentrate his service this day unto the Lord? (1.) We must each of us, in our several places, serve the Lord, and consecrate our service to him, separate it from other things that are foreign and interfere with it, and direct and design it for the honour and glory of God. (2.) We must make the service of God our business, must fill our hands to the Lord, so the Hebrew phrase is. Those who engage themselves in the service of God will have their hands full; there is work enough for the whole man in that service. The filling of our hands with the service of God intimates that we must serve him only, serve him liberally, and serve him in the strength of grace derived from him. (3.) We must be free herein, do it willingly and speedily, do it this day, when we are in a good mind. Who is willing? Now let him show it.

II. How handsomely they all contributed towards the building of the temple when they were thus stirred up to it. Though they were persuaded to it, yet it is said, They offered willingly, 1Ch 29:6. So he said who knew their hearts. Nay, they offered with a perfect heart, from a good principle and with a sincere respect to the glory of God, 1Ch 29:9. How generous they were appears by the sum total of the contributions, 1Ch 29:7, 1Ch 29:8. They gave like themselves, like princes, like princes of Israel. And a pleasant day's work it was; for, 1. The people rejoiced, which may be meant of the people themselves that offered: they were glad of the opportunity of honouring God thus with their substance, and glad of the prospect of bringing this good work to perfection. Or the common people rejoiced in the generosity of their princes, that they had such rulers over them as were forward to this good work. Every Israelite is glad to see temple work carried on with vigour. 2. David rejoiced with great joy to see the good effects of his psalms and the other helps of devotion he had furnished them with, rejoiced that his son and successor would have those about him that were so well affected to the house of God, and that this work, upon which his heart was so much set, was likely to go on. Note, It is a great reviving to good men, when they are leaving the world, to see those they leave behind zealous for religion and likely to keep it up. Lord, now let thou thy servant depart in peace.

We have here,

I. The solemn address which David made to God upon occasion of the noble subscriptions of the princes towards the building of the temple (1Ch 29:10): Wherefore David blessed the Lord, not only alone in his closet, but before all the congregation. This I expected when we read (1Ch 29:9) that David rejoiced with great joy; for such a devout man as he would no doubt make that the matter of his thanksgiving which was so much the matter of his rejoicing. He that looked round with comfort would certainly look up with praise. David was now old and looked upon himself as near his end; and it well becomes aged saints, and dying saints, to have their hearts much enlarged in praise and thanksgiving. This will silence their complaints of their bodily infirmities, and help to make the prospect of death itself less gloomy. David's psalms, toward the latter end of the book, are most of them psalms of praise. The nearer we come to the world of everlasting praise the more we should speak the language and do the work of that world. In this address,

1. He adores God, and ascribes glory to him as the God of Israel, blessed for ever and ever. Our Lord's prayer ends with a doxology much like this which David here begins with - for thine is the kingdom, the power, and the glory. This is properly praising God - with holy awe and reverence, and agreeable affection, acknowledging, (1.) His infinite perfections; not only that he is great, powerful, glorious, etc., but that his is the greatness, power, and glory, that is, he has them in and of himself, 1Ch 29:11. He is the fountain and centre of every thing that is bright and blessed. All that we can, in our most exalted praises, attribute to him he has an unquestionable title to. His is the greatness; his greatness is immense and incomprehensible; and all others are little, are nothing, in comparison of him. His is the power, and it is almighty and irresistible; power belongs to him, and all the power of all the creatures is derived from him and depends upon him. His is the glory; for his glory is his own end and the end of the whole creation. All the glory we can give him with our hearts, lips, and lives, comes infinitely short of what is his due. His is the victory; he transcends and surpasses all, and is able to conquer and subdue all things to himself; and his victories are incontestable and uncontrollable. And his is the majesty, real and personal; with him is terrible majesty, inexpressible and inconceivable. (2.) His sovereign dominion, as rightful owner and possessor of all: " All that is in the heaven, and in the earth, is thine, and at thy disposal, by the indisputable right of creation, and as supreme ruler and commander of all: thine is the kingdom, and all kings are thy subjects; for thou art head, and art to be exalted and worshipped as head above all."(3.) His universal influence and agency. All that are rich and honourable among the children of men have their riches and honours from God. This acknowledgment he would have the princes take notice of and join in, that they might not think they had merited any thing of God by their generosity; for from God they had their riches and honour, and what they had returned to him was but a small part of what they had received from him. Whoever are great among men, it is God's hand that makes them so; and, whatever strength we have, it is God that gives it to us, as the God of Israel our father, 1Ch 29:10. Psa 68:35.

2. He acknowledges with thankfulness the grace of God enabling them to contribute so cheerfully towards the building of the temple (1Ch 29:13, 1Ch 29:14): Now therefore, our God, we thank thee. Note, The more we do for God the more we are indebted to him for the honour of being employed in his service, and for grace enabling us, in any measure, to serve him. Does he therefore thank that servant? Luk 17:9. No: but that servant has a great deal of reason to thank him. He thanks God that they were able to offer so willingly. Note, (1.) It is a great instance of the power of God's grace in us to be able to do the work of God willingly. He works both to will and to do; and it is in the day of his power that his people are made willing, Psa 110:3. (2.) We must give God all the glory of all the good that is at any time done by ourselves or others. Our own good works must not be the matter of our pride, nor the good works of others the matter of our flattery, but both the matter of our praise; for certainly it is the greatest honour and pleasure in the world faithfully to serve God.

3. He speaks very humbly of himself, and his people, and the offerings they had now presented to God. (1.) For himself, and those that joined with him, though they were princes, he wondered that God should take such notice of them and do so much for them (1Ch 29:14): Who am I, and what is my people? David was the most honourable person, and Israel the most honourable person, then in the world; yet thus does he speak of himself and them, as unworthy the divine cognizance and favour. David now looks very great, presiding in an august assembly, appointing his successor, and making a noble present to the honour of God; and yet he is little and low in his own eyes: Who am I, O Lord? for (1Ch 29:15) we are strangers before thee, and sojourners, poor despicable creatures. Angels in heaven are at home there; saints on earth are but strangers here: Our days on the earth are as a shadow. David's days had as much of substance in them as most men's; for he was a great man, a good man, a useful man, and now an old man, one that lived long and lived to good purpose: and yet he puts himself not only into the number, but in the front, of those who must acknowledge that their days on the earth are as a shadow, which intimates that our life is a vain life, a dark life, a transient life, and a life that will have its periods either in perfect light or perfect darkness. The next words explain it: There is no abiding, Heb. no expectation. We cannot expect any great matters from it, nor can we expect any long continuance of it. This is mentioned here as that which forbids us to boast of the service we do to God. Alas! it is confined to a scantling of time, it is the service of a frail and short life, and therefore what can we pretend to merit by it? (2.) As to their offerings, Lord, says he, of thy own have we given thee (1Ch 29:14), and again (1Ch 29:16), It cometh of thy hand, and is all thy own. "We have it from thee as a free gift, and therefore are bound to use it for thee; and what we present to thee is but rent or interest from thy own.""In like manner"(says bishop Patrick) "we ought to acknowledge God in all spiritual things, referring every good thought, good purpose, good work, to his grace, from whom we receive it." Let him that glories therefore glory in the Lord.

4. He appeals to God concerning his own sincerity in what he did, 1Ch 29:17. It is a great satisfaction to a good man to think that God tries the heart and has pleasure in uprightness, that, whoever may misinterpret or contemn it, he is acquainted with and approves of the way of the righteous. It was David's comfort that God knew with what pleasure he both offered his own and saw the people's offering. He was neither proud of his own good work nor envious of the good works of others.

5. He prays to God both for the people and for Solomon, that both might hold on as they began. In this prayer he addresses God as the God of Abraham, Isaac, and Jacob, a God in covenant with them and with us for their sakes. Lord, give us grace to make good our part of the covenant, that we may not forfeit the benefit of it. Or thus: they were kept in their integrity by the grace of God establishing their way; let the same grace that was sufficient for them be so for us. (1.) For the people he prays (1Ch 29:18) that what good God had put into their minds he would always keep there, that they might never be worse than they were now, might never lose the convictions they were now under, nor cool in their affections to the house of God, but always have the same thoughts of things as they now seemed to have. Great consequences depend upon what is innermost, and what uppermost, in the imagination of the thoughts of our heart, what we aim at and what we love to think of. If any good have got possession of our hearts, or the hearts of our friends, it is good by prayer to commit the custody of it to the grace of God: "Lord, keep it there, keep it for ever there. David has prepared materials for the temple; but, Lord, do thou prepare their hearts for such a privilege;" establish their hearts, so the margin. "Confirm their resolutions. They are in a good mind; keep them so when I am gone, them and theirs for ever."(2.) For Solomon he prays (1Ch 29:19), Give him a perfect heart. He had charged him (1Ch 28:9) to serve God with a perfect heart; now here he prays to God to give him such a heart. He does not pray, "Lord, make him a rich man, a great man, a learned man;"but, "Lord, make him an honest man;"for that is better than all. "Lord, give him a perfect heart, not only in general to keep thy commandments, but in particular to build the palace, that he may do that service with a single eye."Yet his building the house would not prove him to have a perfect heart unless he made conscience of keeping God's commandments. It is not helping to build churches that will save us if we live in disobedience to God's law.

II. The cheerful concurrence of this great assembly in this great solemnity. 1. They joined with David in the adoration of God. When he had done his prayer he called to them to testify their concurrence ( Now bless the Lord your God, 1Ch 29:20), which accordingly they did, by bowing down their heads, a gesture of adoration. Whoever is the mouth of the congregation, those only have the benefit who join with him, not by bowing down the head so much as by lifting up the soul. 2. They paid their respects to the king, looking upon him as an instrument in God's hand of much good to them; and, in honouring him, they honoured God. 3. The next day they offered abundance of sacrifices to God (1Ch 29:21), both burnt-offerings, which were wholly consumed, and peace-offerings, which the offerer had the greatest part of to himself. Hereby they testified a generous gratitude to God for the good posture their public affairs were in, though David was going the way of all the earth. 4. They feasted and rejoiced before God, 1Ch 29:22. In token of their joy in God, and communion with him, they feasted upon their peace-offerings in a religious manner before the Lord. What had been offered to God they feasted upon, by which was intimated to them that they should be never the poorer for their late liberal contributions to the service of the temple; they themselves should feast upon the comfort of it. 5. They made Solomon king the second time. He having been before anointed in haste, upon occasion of Adonijah's rebellion, it was thought fit to repeat the ceremony, for the greater satisfaction of the people. They anointed him to the Lord. Magistrates must look upon themselves as set apart for God, to be his ministers, and must rule accordingly in the fear of God. Zadok also was anointed to be priest in the room of Abiathar, who had lately forfeited his honour. Happy art thou, O Israel! under such a prince and such a pontiff.

These verses bring king Solomon to his throne and king David to his grave. Thus the rising generation thrusts out that which went before, and says, "Make room for us."Every one has his day.

I. Here is Solomon rising (1Ch 29:23): Solomon sat on the throne of the Lord. Not his throne which he prepared in the heavens, but the throne of Israel is called the throne of the Lord because not only is he King of all nations, and all kings rule under him, but he was in a peculiar manner King of Israel, 1Sa 12:12. He had the founding, he had the filling, of their throne, by immediate direction. The municipal laws of their kingdom were divine. Urim and prophets were the privy counsellors of their princes; therefore is their throne called the throne of the Lord. Solomon's kingdom typified the kingdom of the Messiah, and his is indeed the throne of the Lord; for the Father judgeth no man, but hath committed all judgment to him; hence he calls him his King, Psa 2:6. Being set on the throne of the Lord, the throne to which God called him, he prospered. Those that follow the divine guidance may expect success by the divine blessing. Solomon prospered; for, 1. His people paid honour to him, as one to whom honour is due: All Israel obeyed him, that is, were ready to swear allegiance to him (1Ch 29:23), the princes and mighty men, and even the sons of David, though by seniority their title to the crown was prior to his, and they might think themselves wronged by his advancement. God thought fit to make him king, and made him fit to be so, and therefore they all submitted themselves to him. God inclined their hearts to do so, that his reign might, from the first, be peaceable. His father was a better man than he, and yet came to the crown with much difficulty, after long delay, and by many and slow steps. David had more faith, and therefore had it more tried. They submitted themselves (Heb. They gave the hand under Solomon ), that is, bound themselves by oath to be true to him (putting the hand under the thigh was a ceremony anciently used in swearing); or they were so entirely devoted that they would put their hand under his feet to serve him. 2. God put honour upon him; for those that honour him he will honour: The Lord magnified Solomon exceedingly, 1Ch 29:25. His very countenance and presence, I am apt to think, had something in them very great and awful. All he said and all he did commanded respect. None of all the judges or kings of Israel, his predecessors, made such a figure as he did nor lived in such splendour.

II. Here is David's setting, that great man going off the stage. The historian here brings him to the end of his day, leaves him asleep, and draws the curtains about him.

1. He gives a summary account of the years of his reign, 1Ch 29:26, 1Ch 29:27. He reigned forty years, as did Moses, Othniel, Deborah, Gideon, Eli, Samuel, and Saul, who were before him, and Solomon after him.

2. He gives a short account of his death (1Ch 29:28), that he died full of days, riches, and honour; that is, (1.) Loaded with them. He was very old, and very rich, and very much honoured both of God and man. He had been a man of war from his youth, and, as such, had his soul continually in his hand; yet he was not cut off in the midst of his days, but was preserved through all dangers of a military life, lived to a good old age, and died in peace, died in his bed, and yet in the bed of honour. (2.) Satiated with them. He was full of days, riches, and honour; that is, he had enough of this world and of the riches and honours of it, and knew when he had enough, for he was very willing to die and leave it, having said (Psa 49:15), God shall receive me, and (Psa 23:4), Thou art with me. A good man will soon be full of days, riches, and honour, but will never be satisfied with them; no satisfaction but in God's loving kindness.

3. For a fuller account of David's life and reign he refers to the histories or records of those times, which were written by Samuel while he lived, and continued, after his death, by Nathan and Gad, 1Ch 29:29. There was related what was observable in his government at home and his wars abroad, the times, that is, the events of the times, that went over him, 1Ch 29:29, 1Ch 29:30. These registers were then in being, but are now lost. Note, Good use may be made of those histories of the church which are authentic though not sacred or of divine inspiration.

Contributions of the collected princes for the building of the temple . - David then turns to the assembled princes to press upon them the furthering of the building of the temple. After referring to the youth of his son, and to the greatness of the work to be accomplished (1Ch 29:1), he mentions what materials he has prepared for the building of the temple (1Ch 29:2); then further states what he has resolved to give in addition from his private resources (1Ch 29:4); and finally, after this introduction, calls upon those present to make a voluntary collection for this great work (1Ch 29:5). The words, "as only one hath God chosen him,"form a parenthesis, which is to be translated as a relative sentence for "my son, whom alone God hath chosen." ורך נער as in 1Ch 22:5. The work is great, because not for man the palace, scil. is intended, i.e., shall be built, but for Jahve God. הבּירה , the citadel, the palace; a later word, generally used of the residence of the Persian king (Est 1:2, Est 1:5; Est 2:3; Neh 1:1), only in Neh 2:8 of the citadel by the temple; here transferred to the temple as the glorious palace of Jahve, the God-king of Israel. With 1Ch 29:2 , cf. 1Ch 22:14. וגו לזּהב הזּהב , the gold for the golden, etc., i.e., for the vessels and ornaments of gold, cf. 1Ch 28:14. וּמלּוּאים שׁהם אבני as in Exo 25:7; Exo 35:9, precious stones for the ephod and choshen. שׁהם , probably beryl. מּלּוּאים אבני , stones of filling, that is, precious stones which are put in settings. פּוּך אבני , stones of pigment, i.e., ornament, conjecturally precious stones which, from their black colour, were in appearance like פּוּך , stibium , a common eye pigment (see 2Ki 9:30). רקמה אבני , stones of variegated colour, i.e., with veins of different colours. יקרה אבן , precious stones, according to 2Ch 3:6, for ornamenting the walls. שׁישׁ אבני , white marble stones.

"And moreover, because I have pleasure in the house of my God, there is to me a treasure of gold and silver; it have I appointed for the house of my God over and above all that..." הכינותי with כּל without the relative, cf. 1Ch 15:12.

Gold 3000 talents, i.e., about 13 1/2, or, reckoning according to the royal shekel, 6 3/4 millions of pounds; 7000 talents of silver, circa 2 1/2 or 1 1/4 millions of pounds: see on 1Ch 22:14. Gold of Ophir, i.e., the finest, best gold, corresponding to the pure silver. לטוּח , to overlay the inner walls of the houses with gold and silver leaf. הבּתים as in 1Ch 28:11, the different buildings of the temple. The walls of the holy place and of the most holy, of the porch and of the upper chambers, were overlaid with gold (cf. 2Ch 3:4-6, 2Ch 3:8-9), and probably only the inner walls of the side buildings.

לזּהב לזּהב , for every golden thing, etc., cf. 1Ch 29:2. וּלכל־מלאכה , and in general for every work to be wrought by the hands of the artificer. וּמי , who then is willing (uw expressing it as the consequence). To fill one's hand to the Lord, means to provide oneself with something which one brings to the Lord; see on Exo 32:29. The infinitive מלּאות occurs also in Exo 31:5 and Dan 9:4, and along with מלּא , 2Ch 13:9.

The princes follow the example, and willingly respond to David's call. האבות שׂרי = האבות ראשׁי , 1Ch 24:31; 1Ch 27:1, etc. הם מלאכת ולשׂרי , and as regards the princes of the work of the king. The למּלך וּמקנה רכוּשׁ שׂרי , 1Ch 28:1, the officials enumerated in 1Ch 27:25-31 are meant; on ל see on 1Ch 28:21. They gave 5000 talents of gold (22 1/2 or 11 1/2 millions of pounds), and 1000 darics = 11 1/2 millions of pounds. אדרכּון , with א prosth . here and in Ezr 8:27, and דּרכּמון , Ezr 2:69; Neh 7:70., does not correspond to the Greek δραχμή , Arab. dirhem , but to the Greek δαρεικός , as the Syrian translation derîkônā' , Ezr 8:27, shows; a Persian gold coin worth about 22s. 6d. See the description of these coins, of which several specimens still exist, in Cavedoni bibl. Numismatik, übers . von A. Werlhof, S. 84ff.; J. Brandis, das Münz-Mass und Gewishtssystem in Vorderasien (1866), S. 244; and my bibl. Archäol . §127, 3. "Our historian uses the words used in his time to designate the current gold coins, without intending to assume that there were darics in use in the time of David, to state in a way intelligible to his readers the amount of the sum contributed by the princes"(Bertheau). This perfectly correct remark does not, however, explain why the author of the Chronicle has stated the contribution in gold and that in silver in different values, in talents and in darics, since the second cannot be an explanation of the first, the two sums being different. Probably the sum in darics is the amount which they contributed in gold pieces received as coins; the talents, on the other hand, probably represent the weight of the vessels and other articles of gold which they brought as offerings for the building. The amount contributed in silver is not large when compared with that in gold: 10,000 talents = £3,500,000, or one half that amount. The contribution in copper also, 18,000 talents, is not very large. Besides these, those who had stones, i.e., precious stones, also brought them. אתּו הנּמצא , that was found with him, for: that which he (each one) had of stones they gave. The sing. אתּו is to be taken distributively, and is consequently carried on in the plural, נתנוּ ; cf. Ew. §319, a . אבנים is accus . of subordination. יד על נתן , to give over for administration (Ew. §282, b ). יחיאל , the Levite family of this name which had the oversight of the treasures of the house of God (1Ch 26:21.).

The people and the king rejoiced over this willingness to give. שׁלם בּלב , as in 1Ch 28:9.

David's thanksgiving prayer . - David gives fitting expression to his joy on the success of the deepest wish of his heart, in a prayer with which he closes the last parliament of his reign. Since according to the divine decree, not he, the man of war, but his son, the peace-king Solomon, was to build a temple to the Lord, David had taken it upon himself to prepare as far as possible for the carrying out of the work. He had also found the princes and chiefs of the people willing to further it, and to assist his son Solomon in it. In this the pious and grey-haired servant of the Lord saw a special proof of the divine favour, for which he must thank God the Lord before the whole congregation. He praises Jahve, "the God of Israel our father,"1Ch 29:10, or, as it is in 1Ch 29:18, "the God of Abraham, of Isaac, and of Jacob, our fathers."Jahve had clearly revealed himself to David and his people as the God of Israel and of the patriarchs, by fulfilling in so glorious a manner to the people of Israel, by David, the promises made to the patriarchs. God the Lord had not only by David made His people great and powerful, and secured to them the peaceful possession of the good land, by humbling all their enemies round about, but He had also awakened in the heart of the people such love to and trust in their God, that the assembled dignitaries of the kingdom showed themselves perfectly willing to assist in furthering the building of the house of God. In this God had revealed His greatness, power, glory, etc., as David (in 1Ch 29:11, 1Ch 29:12) acknowledges with praise: "Thine, Jahve, is the greatness,"etc. הנּצח , according to the Aramaic usage, gloria, splendour, honour. כל כּי , yea all, still dependent on לך at the commencement of the sentence, so that we do not need to supply לך after כּי . "Thine is the dominion, and the raising of oneself to be head over all."In His ממלכה God reveals His greatness, might, glory, etc. ממנשּׂא is not a participle requiring אתּה , "thou art,"to be supplied (Berth.), but an appellative, an Aramaic infinitive, - the raising oneself (Ew. §160, e ).

"From Thee came the riches and the glory ..., and in Thy hand is it (it lies) to make all things great and strong."

For this we must thank God, and sing praise to His holy name. By the partic. מודים , from הודה , confess, praise, the praising of God is characterized as an enduring praise, always rising anew.

For man of himself can give nothing: "What am I, and what is my people, that we should be able to show ourselves so liberal?" כּוח עצר כּוח , to hold strength together; both to have power to do anything (here and 2Ch 2:5; 2Ch 22:9), and also to retain strength ( 2Ch 13:20; Dan 10:8, Dan 10:16; Dan 11:6), only found in Daniel and in the Chronicle. התנדּב , to show oneself willing, especially in giving. כּזאת refers to the contribution to the building of the temple (1Ch 29:3-8). From Thy hand, i.e., that which is received from Thee, have we given.

For we are strangers (as Psa 39:13), i.e., in this connection we have no property, no enduring possession, since God had only given them the usufruct of the land; and as of the land, so also of all the property of man, it is only a gift committed to us by God in usufruct. The truth that our life is a pilgrimage (Heb 11:12-14), is presented to us by the brevity of life. As a shadow, so swiftly passing away, are our days upon the earth (cf. Job 8:9; Psa 90:9., Psa 102:12; Psa 144:4). מקוה ואין , and there is no trust, scil. in the continuance of life (cf. Jer 14:8).

All the riches which we have prepared for the building of the temple come from the hand of God. The Keth. הוּא is neuter, the Keri הוּא corresponds to ההמון .

Before God, who searches the heart and loves uprightness, David can declare that he has willingly given in uprightness of heart, and that the people also have, to his joy, shown equal willingness. כּל־אלּה , all the treasures enumerated (1Ch 29:3-8). The plural הנּמצאוּ refers to עמּך , and the demonstrative ה stands for אשׁר as in 1Ch 26:28.

He prays that God may enable the people ever to retain this frame of heart. זאת is more closely defined by מח ליצר , viz., the frame of the thoughts of the heart of Thy people. "And direct their heart (the people's heart) to Thee,"cf. 1Sa 7:3.

And to Solomon may God give a whole (undivided) heart, that he may keep all the divine commands and do them, and build the temple. שׁלם לב as in 1Ch 29:9. הכּל לעשׂות , that he may do all, scil. that the commands, testimonies, and statutes require. For הבּירה , see 1Ch 29:1.

Close of the public assembly . - 1Ch 29:20. At the conclusion of the prayer, David calls upon the whole assembly to praise God; which they do, bowing before God and the king, and worshipping. וישׁתּחווּ יקּדוּ , connected as in Exo 4:31; Gen 43:28, etc.

1Ch 29:21

To seal their confession, thus made in word and deed, the assembled dignitaries prepared a great sacrificial feast to the Lord on the following day. They sacrificed to the Lord sacrifices, viz., 1000 bullocks, 1000 rams, and 1000 lambs as burnt-offering, with drink-offerings to correspond, and sacrifices, i.e., thank-offerings ( שׁלמים ), in multitude for all Israel, i.e., so that all those present could take part in the sacrificial meal prepared from these sacrifices. While זבהים in the first clause is the general designation of the bloody offerings as distinguished from the meat-offerings, in the last clause it is restricted by the contrast with עלות and the שׁלמים , from which joyous sacrificial meals were prepared.

1Ch 29:22

On this day they made Solomon king a second time, anointing him king to the Lord, and Zadok to be priest, i.e., high priest. The שׁנית refers back to 1Ch 23:1, and the first anointing of Solomon narrated in 1Ki 1:32. ליהיה , not: before Jahve, which ל cannot signify, but: "to Jahve,"in accordance with His will expressed in His choice of Solomon (1Ch 28:4). The ל before צדוק is nota accus ., as in לשׁלמה . From the last words we learn that Zadok received the high-priesthood with the consent of the estates of the kingdom.

Solomon's accession and David's death , with a statement as to the length of his reign and the sources of the history. - 1Ch 29:23-25. The remarks on Solomon's accession and reign contained in these verses are necessary to the complete conclusion of a history of David's reign, for they show how David's wishes for his son Solomon, whom Jahve chose to be his successor, were fulfilled. On יהוה על־כּסּא see the commentary on 1Ch 28:5. ויּצלח , he was prosperous, corresponds to the hope expressed by David (1Ch 22:13), which was also fulfilled by the submission of all princes and heroes, and also of all the king's sons, to King Solomon (1Ch 29:24). There can hardly, however, be in these last words a reference to the frustrating of Adonijah's attempted usurpation of the throne (cf. 1Ki 1:15.). תּחת יד נתן = to submit. But this meaning is not derived (Rashi) from the custom of taking oaths of fidelity by clasping of hands, for this custom cannot be certainly proved to have existed among the Israelites; still less can it have arisen from the ancient custom mentioned in Gen 24:2, Gen 24:9; Gen 47:29, of laying the hand under the thigh of the person to whom one swore in making promises with oath. The hand, as the instrument of all activity, is here simply a symbol of power.

Jahve made Solomon very great, by giving him the glory of the kingdom, as no king before him had had it. כּל is to be taken along with לא , nullus , and does not presuppose a number of kings before Solomon; it involves only more than one. Before him, Saul, Ishbosheth, and David had been kings, and the kingship of the latter had been covered with glory.

כּל־ישׂראל על (as in 1Ch 11:1; 1Ch 12:38), referring to the fact that David had been for a time king only over Judah, but had been recognised at a later time by all the tribes of Israel as king. The length of his reign as in 1Ki 2:11. In Hebron seven years; according to 2Sa 5:5, more exactly seven years and six months.

On וכבוד עשׁר cf. 1Ki 3:13; 2Ch 17:5.

On the authorities cited see the Introduction. וגו כּל־מלכוּתו עם goes with כּתוּבים הנּם : the acts of David ... are written ... together with his whole reign and his power, and the times which went over him. העתּים , the times, with their joys and sorrows, as in Psa 31:16; Job 24:1. The kingdoms of the lands (cf. 2Ch 12:8; 2Ch 17:10; 2Ch 20:29) are the kingdoms with which the Israelites under David came into contact-Philistia, Edom, Moab, Ammon, Aram.

rdrb rdrs rdrw30 rsp20

II. THE REIGN OF DAVID chs. 10--29

In all of Chronicles the writer assumed his readers' acquaintance with the other Old Testament historical books. This is especially true regarding what Samuel and Kings contain.

"The reigns of Saul, David and Solomon over a united Israel are central to the concerns of the Chronicler, about half his narrative material being devoted to these three kings alone. Nearly all the many themes of his work are developed here, and it is in their light that the subsequent history of the people is assessed."³⁶

E. God's Covenant Promises to David chs. 17-29

The dominating theme in 1 Chronicles is the Davidic Covenant, the receiving of which was the most important event in David's life. God promised to give him an eternal kingdom, and He formalized that promise by making a covenant with him. The writer repeated three times that David's descendants would be God's instruments for bringing salvation to the nations.

The Chronicler referred to the Davidic Covenant seven times in his book (1 Chron. 17:11-14; 22:8-13; 28:6-7; 2 Chron. 6:8-9, 16; 7:17-18; 13:5; 21:7). Many students of Chronicles have regarded the Davidic Covenant as the heart of these books because it established David's kingly line with promises that relate to the temple and the priesthood. The temple and the priesthood are two major themes of these books. God brought them under Davidic rule forever, as the Chronicler revealed.

Another unifying theme is the steps taken toward the building of the temple.

"These include identification of the builder (ch. 17), the necessary political conditions (18-20), site (21), materials and plans (22, 28-29), and the personnel (the primary layer in 23-27)."⁵⁶

3. The third account of God's promises to David chs. 28-29

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

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

In describing David's plans for building the temple the Chronicler seems to have wanted to present David as a second Moses. He also seems to have wanted to present Solomon as a second Joshua to some extent.⁷⁹

The commissioning of construction 28:20-29:9

Haggai echoed David's words of encouragement to begin building, which David addressed to Solomon and Israel's leaders, hundreds of years later to Israel's leaders in his day (Hag. 2:4-5). David sought to instill his own zeal for God's glory in his hearers (29:1). The people donated a freewill offering of more gold, silver, bronze, and other materials to make Yahweh's house reflect the glory of His greatness (cf. Hag. 2:6-9).⁸¹ The Israelites of Moses' day had been similarly generous in providing building materials for the tabernacle (Exod. 25:1-7; 35:4-9, 20-29).

"Often the extent to which we are prepared to put at risk our material well-being is a measure of the seriousness with which we take our discipleship. . . .

"People are closest to God-likeness in self-giving, and the nearer they approach God-likeness the more genuinely and rightly they become capable of rejoicing."⁸²

David's blessing 29:10-22

"The climax of David's reign, as portrayed by the Chronicler, has now been reached. All the preparations for building the temple have been completed, and Solomon, chosen by God as the one who shall bring the plans to fruition, is about to be proclaimed as king over all Israel. And at this point the Chronicler reveals his true heart: the proper response to such a situation is a prayer which breathes joyful faith and simple humility."⁸³

These were some of David's last official words to his nation and his son Solomon. Ancient Near Easterners regarded such statements as extremely important, as indeed they were. In this address David reviewed the major lessons he had learned in life.

First, he said that everything belonged to Israel's great God (vv. 11-13).

"The truth that everything' we have comes from' God is the foundation for the doctrine of stewardship. Its basis is this: since our property is his (Ps. 24; 1), and since we hold it only temporarily and in trust (1 Chron. 29:15-16), it should therefore be used for him (Luke 17:10 . . .)."⁸⁴

God had made it possible for His people to build an usually magnificent temple. He had also caused Israel to grow from a small family of insignificant shepherds to become a mighty nation (vv. 14-16).

Second, David saw a parallel between Israel's growth and Yahweh's elevation of him (v. 17). God had graciously blessed both David and Israel. Their prosperity was not a result of their own merits. David also spoke of the importance of a heart devoted to God (vv. 17-19; cf. 1 Sam. 16:7). The people's lavish donation revealed hearts God had touched. David prayed that that heart attitude might remain in God's people forever.

"Three important attitudes were expected in Israel--not merely obedience but obedience with a perfect heart (1 Chr 28:9; 29:9, 17); not merely contributions to the temple for its repair and upkeep and the support of its personnel but willing contributions (1 Chr 29:1-9, 14, 17); and not merely temple rituals but ritual participation with joy (1 Chr 29:9, 17, 22)."⁸⁵

Solomon's coronation 29:23-25

Two years after David's blessing Solomon mounted the throne as sole king of Israel.⁸⁶ The events surrounding Adonijah's rebellion (1 Kings 1) were of no significance to the Chronicler since they had no bearing on his purpose. His interest lay in Solomon as a focus of the Davidic Covenant promises and the builder of the temple.

David's death 29:26-30

The writer highlighted David's greatness again and cited documentation for the sources he had used in researching David's life and reign.⁸⁷

As the reign of David closed, God had already fulfilled many of His promises in the Davidic Covenant. Yet many remained unfulfilled. On the basis of God's faithfulness thus far the Chronicler had built a solid base of confidence that He would also fulfill those that remained. This fulfillment motif is one he carried through his history of David and Solomon's successors that follows in 2 Chronicles.

"The Chronicler presents not one but two great kings as the ideal for Israel. The one was David, the warrior-king, who subdued the enemies of the people of God and established a secure domain. He was now passing, and the other, Solomon, was taking his place. Solomon was a man of peace who would build up the prosperity of the nation. These two things together--victory over enemies and a reign of peace--are both essential. For Christian readers these two ideals are fulfilled in the one man, Jesus Christ. He conquers all his foes but at the same time establishes a reign of peace for his own people. In this the tandem of David and Solomon are a type of Christ.⁸⁸

1 Chronicles 29 - The End of David's Reign

A. David's offering for the temple.

1. (1-5) David's gifts to build the temple.

Furthermore King David said to all the assembly: "My son Solomon, whom alone God has chosen, is young and inexperienced; and the work is great, because the temple is not for man but for the LORD God. Now for the house of my God I have prepared with all my might: gold for things to be made of gold, silver for things of silver, bronze for things of bronze, iron for things of iron, wood for things of wood, onyx stones, stones to be set, glistening stones of various colors, all kinds of precious stones, and marble slabs in abundance. Moreover, because I have set my affection on the house of my God, I have given to the house of my God, over and above all that I have prepared for the holy house, my own special treasure of gold and silver: three thousand talents of gold, of the gold of Ophir, and seven thousand talents of refined silver, to overlay the walls of the houses; the gold for things of gold and the silver for things of silver, and for all kinds of work to be done by the hands of craftsmen. Who then is willing to consecrate himself this day to the LORD?"

a. The work is great, because the temple is not for man but for the LORD God: One reason David did so much to prepare for the building of the temple was because he knew that the work was great and required great resources - more than a young and inexperienced king like Solomon could be expected to gather on his own.

i. The work was great because it was for God. Before a great God there are no small works; everything should be done for the glory of God (Colossians 3:22).

b. Now for the house of God I have prepared with all my might: This was certainly true. When we consider all that David did to provide security, a location, the land, money, materials, supervisory staff, workers, plans, and an organized team to run the temple, it is evident that David gave this work of preparation all of his might.

c. Moreover, because I have set my affection on the house of my God, I have given to the house of my God: David gave all he gave because he loved the house of God. We naturally give to and support that which we love. For where your treasure is, there your heart will be also (Matthew 6:21).

i. David specifically used the phrase house of my God to emphasize the personal connection; this was more personal than saying merely the house of God. Because God was David's God in a personal sense, David loved the house of God.

ii. Over and above all that I have prepared for the holy house: David loved the house of his God so much that he gave over and above what he gave before. David did an enormous amount of preparation and resource gathering to build the temple; but now he gave even more, even giving over and above.

d. Who then is willing to consecrate himself this day to the LORD? David brought up his giving - especially the over and above giving - he used it as an occasion to challenge his fellow Israelites to also consecrate themselves to the LORD.

i. Given the massive amount that David gathered for the building of the temple, it might be argued that the gifts of the people were unnecessary. Yet David knew that it was important to give the people an opportunity to give, for their sake more than for the sake of the building project itself. Their giving was a legitimate and important way to consecrate themselves to God.

ii. "The king's appeal for each giver to 'consecrate himself' reads literally 'to fill his hand.' This was a technical phrase used to describe ordination to the priesthood; and Scripture, significantly, places the act of giving on this same level of devotion." (Payne)

2. (6-9) The giving of other Israelites.

Then the leaders of the fathers' houses, leaders of the tribes of Israel, the captains of thousands and of hundreds, with the officers over the king's work, offered willingly. They gave for the work of the house of God five thousand talents and ten thousand darics of gold, ten thousand talents of silver, eighteen thousand talents of bronze, and one hundred thousand talents of iron. And whoever had precious stones gave them to the treasury of the house of the LORD, into the hand of Jehiel the Gershonite. Then the people rejoiced, for they had offered willingly, because with a loyal heart they had offered willingly to the LORD; and King David also rejoiced greatly.

a. Then the leaders . . . offered willingly: The people found it easy to give when they saw the greatness and the value of the project and when they had good examples of over and above giving like King David.

b. Then the people rejoiced, for they had offered willingly, because with a loyal heart they had offered willingly to the LORD: The people found that it was a joyful thing to give so generously to God. They fulfilled the later New Testament idea of the cheerful giving (2 Corinthians 9:7).

B. David's Psalm blesses God before the people.

1. (10-12) David exalts the LORD.

Therefore David blessed the LORD before all the assembly; and David said: "Blessed are You, LORD God of Israel, our Father, forever and ever. Yours, O LORD, is the greatness, the power and the glory, the victory and the majesty; for all that is in heaven and in earth is Yours; Yours is the kingdom, O LORD, and You are exalted as head over all. Both riches and honor come from You, and You reign over all. In Your hand is power and might; in Your hand it is to make great and to give strength to all."

a. Therefore David blessed the LORD before all the assembly: The generous giving made David rejoice and praise God. It wasn't for the sake of the wealth itself, but because it demonstrated that the hearts of the people were really interested in God and in His house.

b. Blessed are You, LORD God of Israel, our Father, forever and ever: This is the first time in the Bible that God is addressed directly as a Father over His people.

i. Jesus taught His disciples to pray beginning with this phrase, our Father (Matthew 6:9-13). Jesus may have had this passage in mind when teaching His disciples about prayer, because there are other similarities between the two passages.

ii. "This verse supplies the conclusion to the Lord's Prayer: 'For thine is the kingdom' (Matthew 6:13, KJV)." (Payne)

c. Both riches and honor come from You: David could say this as a man who had a life full of both riches and honor. He knew that those things came from God and not from David Himself.

2. (13-15) David expresses thanks for the privilege of giving

"Now therefore, our God, we thank You and praise Your glorious name. But who am I, and who are my people, that we should be able to offer so willingly as this? For all things come from You, and of Your own we have given You. For we are aliens and pilgrims before You, as were all our fathers; Our days on earth are as a shadow, and without hope."

a. Who am I, and who are my people, that we should be able to offer so willingly as this? David knew that both the ability and the heart to give were themselves gifts from God. He was actually humbled by having such a heart to give, both in himself and in the people of Israel as a group.

i. David knew this was true because he knew that all things come from God, and whatever they gave to God was His own to begin with.

ii. "That thou shouldst give us both such riches out of which we should be able to make such an offering, and such a willing and free heart to offer them; both of which are thy gifts, and the fruits of thy good grace and mercy to us." (Poole)

b. Our days on earth are as a shadow, and without hope: By emphasizing the weakness of man, David recognizes the greatness of God. He can take hopeless, alien pilgrims and shadows and use them to build a great house unto a great God.

i. "A shadow seemeth to be something, when indeed it is nothing; so is man's life: and the longer this shadow seemeth to be, the nearer the sun is to setting." (Trapp)

3. (16-19) David commits the offering received from the people unto God.

"O LORD our God, all this abundance that we have prepared to build You a house for Your holy name is from Your hand, and is all Your own. I know also, my God, that You test the heart and have pleasure in uprightness. As for me, in the uprightness of my heart I have willingly offered all these things; and now with joy I have seen Your people, who are present here to offer willingly to You. O LORD God of Abraham, Isaac, and Israel, our fathers, keep this forever in the intent of the thoughts of the heart of Your people, and fix their heart toward You. And give my son Solomon a loyal heart to keep Your commandments and Your testimonies and Your statutes, to do all these things, and to build the temple for which I have made provision."

a. In the uprightness of my heart I have willingly offered all these things: David knew that it was important to emphasize that his offering had been made willingly. He gave because he wanted to, not merely as a demonstration to induce the people to give. David therefore also knew that the people made their offering willingly to God.

b. Keep this forever in the intent of the thoughts of the heart of Your people, and fix their heart toward You: David knew that the people of Israel were in a godly, wonderful place on this day of offering to the temple.

i. "Praise then merged into prayer that the state of mind in which they had given might be maintained; and for Solomon, that he might be kept with a perfect heart to complete the work of Temple building. It was a fitting and glorious ending to a great reign." (Morgan)

c. And give my son Solomon a loyal heart to keep Your commandments: David knew that this was the key to the lasting health of the kingdom of Israel and the security of his dynasty.

4. (20) David leads the congregation in praise to God.

Then David said to all the assembly, "Now bless the LORD your God." So all the assembly blessed the LORD God of their fathers, and bowed their heads and prostrated themselves before the LORD and the king.

a. Now bless the LORD your God: When it came time to bless the LORD, it wasn't enough for the people to feel a feeling in their heart. They had to do something to demonstrate their heart towards God, and they bowed their heads and prostrated themselves before the LORD.