Text -- 1 Chronicles 29:1-20 (NET)

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29:1 King David said to the entire assembly: “My son Solomon, the one whom God has chosen, is just an inexperienced young man, and the task is great, for this palace is not for man, but for the Lord God. 29:2 So I have made every effort to provide what is needed for the temple of my God, including the gold, silver, bronze, iron, wood, as well as a large amount of onyx, settings of antimony and other stones, all kinds of precious stones, and alabaster. 29:3 Now, to show my commitment to the temple of my God, I donate my personal treasure of gold and silver to the temple of my God, in addition to all that I have already supplied for this holy temple. 29:4 This includes 3,000 talents of gold from Ophir and 7,000 talents of refined silver for overlaying the walls of the buildings, 29:5 for gold and silver items, and for all the work of the craftsmen. Who else wants to contribute to the Lord today?” 29:6 The leaders of the families, the leaders of the Israelite tribes, the commanders of units of a thousand and a hundred, and the supervisors of the king’s work contributed willingly. 29:7 They donated for the service of God’s temple 5,000 talents and ten thousand darics of gold, 10,000 talents of silver, 18,000 talents of bronze, and 100,000 talents of iron. 29:8 All who possessed precious stones donated them to the treasury of the Lord’s temple, which was under the supervision of Jehiel the Gershonite. 29:9 The people were delighted with their donations, for they contributed to the Lord with a willing attitude; King David was also very happy.

David Praises the Lord

29:10 David praised the Lord before the entire assembly: “O Lord God of our father Israel, you deserve praise forevermore! 29:11 O Lord, you are great, mighty, majestic, magnificent, glorious, and sovereign over all the sky and earth! You have dominion and exalt yourself as the ruler of all. 29:12 You are the source of wealth and honor; you rule over all. You possess strength and might to magnify and give strength to all. 29:13 Now, our God, we give thanks to you and praise your majestic name! 29:14 “But who am I and who are my people, that we should be in a position to contribute this much? Indeed, everything comes from you, and we have simply given back to you what is yours. 29:15 For we are resident foreigners and nomads in your presence, like all our ancestors; our days are like a shadow on the earth, without security. 29:16 O Lord our God, all this wealth, which we have collected to build a temple for you to honor your holy name, comes from you; it all belongs to you. 29:17 I know, my God, that you examine thoughts and are pleased with integrity. With pure motives I contribute all this; and now I look with joy as your people who have gathered here contribute to you. 29:18 O Lord God of our ancestors Abraham, Isaac, and Israel, maintain the motives of your people and keep them devoted to you. 29:19 Make my son Solomon willing to obey your commands, rules, and regulations, and to complete building the palace for which I have made preparations.” 29:20 David told the entire assembly: “Praise the Lord your God!” So the entire assembly praised the Lord God of their ancestors; they bowed down and stretched out flat on the ground before the Lord and the king.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Ch 29:2

Work for God must be done with all our might, or we shall bring nothing to pass in it.

Wesley: 1Ch 29:4

The best and purest gold.

Wesley: 1Ch 29:4

The walls of the temple with God, and of the rooms adjoining to it, with silver beaten out into plates.

Wesley: 1Ch 29:5

To offer an offering, as I have done. Heb. To fill his hand unto the Lord. They that engage themselves in the service of God, will have their hands full: there is work enough for the whole man in that service.

Wesley: 1Ch 29:9

Because this was both an effect of God's grace in them, an eminent token of God's favour to them, and a pledge that this long - desired work, would receive a certain and speedy accomplishment.

Wesley: 1Ch 29:9

To see the work, which his heart was so much set upon, likely to go on. It is a great reviving to good men when they are leaving the world, to see those they leave behind zealous for the work of God.

Wesley: 1Ch 29:10

_David was now full of days, and near his end, and it well becomes the aged children of God, to have their hearts much enlarged in praise and thanksgiving. The nearer we come to the land of everlasting praise, the more we should speak the language, and do the work of that world.

Wesley: 1Ch 29:14

That thou shouldest give us both riches to make such an offering, and a willing heart to offer them, both which are the gifts and the fruits of thy good grace and mercy to us.

Wesley: 1Ch 29:14

We return only what we have received, and therefore only pay a debt to thee. 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.

Wesley: 1Ch 29:15

For the land which we possess is thine, not ours; we are not the proprietors but only thy tenants: and as our fathers once were mere strangers in it, even before men, so we at this day are no better before thee, having no absolute right in it, but only to travel through it, and sojourn in it for the short time that we live in the world.

Wesley: 1Ch 29:15

We only give thee what we must shortly leave, and what we cannot keep to ourselves: and therefore it is a great favour that thou wilt accept such offerings. David's days had as much of substance in them as most men: for he was upon the whole a good man, an useful man, and now an old man. And yet he puts himself in the front of those who must acknowledge, that their days on the earth are as a shadow: which speaks of our life as a vain life, a dark life, a transient life, and a life that will have its period, either in perfect light or perfect darkness.

Wesley: 1Ch 29:16

In like manner we ought to acknowledge God in all spiritual things: referring every good thought, good desire, and good work to his grace.

Wesley: 1Ch 29:18

_A God in covenant with them, and with us for their sakes.

Wesley: 1Ch 29:18

Since it is from thy grace that thy people have such willing minds, continue that grace to them, that they may persist in the same generous disposition towards thee and thy worship.

Wesley: 1Ch 29:18

Or, rather, confirm, thou who hast begun a good work, confirm and carry it on by thy grace.

Wesley: 1Ch 29:20

The Lord with religious, and the king with civil worship.

JFB: 1Ch 29:1-2

Though Solomon was very young when he was raised to the sovereign power, his kingdom escaped the woe pronounced (Ecc 10:16). Mere childhood in a prince is not always a misfortune to a nation, as there are instances of the government being wisely administered during a minority. Solomon himself is a most illustrious proof that a young prince may prove a great blessing; for when he was but a mere child, with respect to his age, no nation was happier. His father, however, made this address before Solomon was endowed with the divine gift of wisdom, and David's reference to his son's extreme youth, in connection with the great national undertaking he had been divinely appointed to execute, was to apologize to this assembly of the estates--or, rather, to assign the reason of his elaborate preparations for the work.

JFB: 1Ch 29:3-4

In addition to the immense amount of gold and silver treasure which David had already bequeathed for various uses in the service of the temple, he now made an additional contribution destined to a specific purpose--that of overlaying the walls of the house. This voluntary gift was from the private fortune of the royal donor, and had been selected with the greatest care. The gold was "the gold of Ophir," then esteemed the purest and finest in the world (Job 22:24; Job 28:16; Isa 13:12). The amount was three thousand talents of gold and seven thousand talents of refined silver.

JFB: 1Ch 29:5

Hebrew, "fill his hand"; that is, make an offering (Exo 32:29; Lev 8:33; 1Ki 13:33). The meaning is, that whoever would contribute voluntarily, as he had done, would be offering a freewill offering to the Lord. It was a sacrifice which every one of them could make, and in presenting which the offerer himself would be the priest. David, in asking freewill offerings for the temple, imitated the conduct of Moses in reference to the tabernacle (Exo 25:1-8).

JFB: 1Ch 29:6-8

Or heads of the fathers (1Ch 24:31; 1Ch 27:1).

JFB: 1Ch 29:6-8

(1Ch 27:16-22).

JFB: 1Ch 29:6-8

Those who had charge of the royal demesnes and other possessions (1Ch 27:25-31).

JFB: 1Ch 29:6-8

Influenced by the persuasive address and example of the king, they acted according to their several abilities, and their united contributions amounted to the gross sum--of gold 5,000 talents and 10,000 drams; and of silver, 10,000 talents, besides brass and iron.

JFB: 1Ch 29:7

Rather, darics, a Persian coin, with which the Jews from the time of the captivity became familiar, and which was afterwards extensively circulated in the countries of Western Asia. It is estimated as equal in value to 25s. of British currency.

JFB: 1Ch 29:7

In Scripture, iron is always referred to as an article of comparatively low value, and of greater abundance and cheaper than bronze [NAPIER].

JFB: 1Ch 29:8

Rather, "whatever was found along with it of precious stones they gave" [BERTHEAU]. These gifts were deposited in the hands of Jehiel, whose family was charged with the treasures of the house of the Lord (1Ch 26:21).|| 11175||1||10||0||@@HIS THANKSGIVING.==== (1Ch. 29:10-25)

JFB: 1Ch 29:8

This beautiful thanksgiving prayer was the effusion overflowing with gratitude and delight at seeing the warm and widespread interest that was now taken in forwarding the favorite project of his life. Its piety is displayed in the fervor of devotional feeling--in the ascription of all worldly wealth and greatness to God as the giver, in tracing the general readiness in contributing to the influence of His grace, in praying for the continuance of this happy disposition among the people, and in solemnly and earnestly commending the young king and his kingdom to the care and blessing of God.

JFB: 1Ch 29:16

It may be useful to exhibit a tabular view of the treasure laid up and contributions stated by the historian as already made towards the erection of the proposed temple. Omitting the brass and iron, and precious stones, which, though specified partly (1Ch 29:7), are represented in other portions as "without weight" (1Ch 22:3, 1Ch 22:14), we shall give in this table only the amount of gold and silver; and taking the talent of gold as worth £5475 (the talent being 125 pounds in weight), the value of the gold will be about 73s. per ounce. The talent of silver is given at £342 3s. 9d., or 4s. 41/2d. per ounce. The total amount of the contributions will be:

Sum accumulated, and in public treasury (1Ch 22:14):

Gold £547,500,000

Silver 342,187,500

Contributed by David from his private resources [1Ch 29:4]:

Gold 16,425,000

Silver 2,395,312

Contributed by the assembled rulers [1Ch 29:7]:

Gold 28,000,000

Silver 3,421,875

A grand total of approximately £939,929,687

Though it has been the common practice of Eastern monarchs to hoard vast sums for the accomplishment of any contemplated project, this amount so far exceeds not only every Oriental collection on record, but even the bounds of probability, that it is very generally allowed that either there is a corruption of the text in 1Ch 22:14, or that the reckoning of the historian was by the Babylonian, which was only a half, or the Syrian, which was only a fifth part, of the Hebrew talent. This would bring the Scripture account more into accordance with the statements of JOSEPHUS, as well as within the range of credibility.

JFB: 1Ch 29:20

Though the external attitude might be the same, the sentiments of which it was expressive were very different in the two cases--of divine worship in the one, of civil homage in the other.

Clarke: 1Ch 29:1

The palace is not for man - "The palace is not prepared for the name of a son of man, but for the name of the Word of the Lord God."- T.

Clarke: 1Ch 29:2

And marble stones - אבני שיש abney shayish , which the Vulgate translates marmor Parium , Parian marble. Paros was one of the Cyclade islands, and produced the whitest and finest marble, that of which most of the finest works of antiquity have been made. That the word shaish means marble is probable from the Chaldee, which has אבני מרמורייה abney marmoraiyah , marble stones. Josephus says that the temple was built of large blocks of white marble, beautifully polished, so as to produce a most splendid appearance. - Jos., De Bell. Jud., lib. v., c. 5, s. 2.

Clarke: 1Ch 29:5

To consecrate his service - למלאות ידו lemalloth yado , to fill his hand; to bring an offering to the Lord.

Clarke: 1Ch 29:7

Of gold five thousand talents - These, at five thousand and seventy-five pounds, fifteen shillings, and seven pence halfpenny each, amount to twenty-five millions, three hundred and seventy-eight thousand nine hundred and six pounds, five shillings, sterling. If, with Dr. Prideaux, we estimate the golden talent at upwards of seven thousand pounds sterling, the value of these five thousand talents will be much more considerable. See the notes on Exo 25:39; Mat 18:24; and the calculations at the end of the notes on 2Ch 9:29

Clarke: 1Ch 29:7

Ten thousand drams - Probably golden darics, worth each about twenty shillings, amounting to ten thousand pounds

Clarke: 1Ch 29:7

Of silver ten thousand talents - These, at three hundred and fifty-three pounds, eleven shillings, and ten-pence halfpenny, each, amount to three millions five hundred and thirty-five thousand, nine hundred and thirty-seven pounds, ten shillings, sterling

Clarke: 1Ch 29:7

Brass eighteen thousand talents - Each six hundred and fifty-seven thousand grains, amount to one thousand and twenty-six tons, eleven hundred weight, and one quarter

Clarke: 1Ch 29:7

One hundred thousand talents of iron - Each six hundred and fifty-seven thousand grains, amount to five thousand seven hundred and three tons, two hundred weight, and a half.

Clarke: 1Ch 29:11

Thine, O Lord, is the greatness - This verse is thus paraphrased by the Targum: "Thine, O Lord, is the magnificence; for thou hast created the world by thy great power, and by thy might hast led our fathers out of Egypt, and with great signs hast caused them to pass through the Red Sea. Thou hast appeared gloriously on Mount Sinai, with troops of angels, in giving law to thy people. Thou hast gained the victory over Amalek; over Sihon and Og, kings of Canaan. By the splendor of thy majesty thou hast caused the sun to stand still on Gibeon, and the moon in the valley of Ajalon, until thy people, the house of Israel, were avenged of their enemies. All things that are in heaven and earth are the work of thy hands, and thou rulest over and sustainest whatsoever is in the heavens and in the earth. Thine, O Lord, is the kingdom in the firmament; and thou art exalted above the heavenly angels, and over all who are constituted rulers upon earth.

Clarke: 1Ch 29:14

Of thine own have we given thee - "For from thy presence all good comes, and of the blessings of thy hands have we given thee."- Targum.

Clarke: 1Ch 29:15

For we are strangers - We have here neither right nor property

Clarke: 1Ch 29:15

And sojourners - Lodging as it were for a night, in the mansion of another

Clarke: 1Ch 29:15

As were all our fathers - These were, as we are supported by thy bounty, and tenants at will to thee

Clarke: 1Ch 29:15

Our days on the earth are as a shadow - They are continually declining, fading, and passing away. This is the place of our sojourning, and here we have no substantial, permanent residence

Clarke: 1Ch 29:15

There is none abiding - However we may wish to settle and remain in this state of things, it is impossible, because every earthly form is passing swiftly away, all is in a state of revolution and decay, and there is no abiding, מקוה mikveh , no expectation, that we shall be exempt from those changes and chances to which our fathers were subjected. "As the shadow of a bird flying in the air [ אויר avir ] of heaven, such are our days upon the earth; nor is there any hope to any son of man that he shall live for ever."- Targum.

Clarke: 1Ch 29:18

Keep this for ever - All the good dispositions which myself and my people have, came from thee; continue to support and strengthen them by the same grace by which they have been inspired!

Clarke: 1Ch 29:19

Give unto Solomon - a perfect heart - This he did, but Solomon abused his mercies.

Clarke: 1Ch 29:20

Worshipped the Lord, and the king - They did reverence to God as the supreme Ruler, and to the king as his deputy.

Defender: 1Ch 29:4

1Ch 22:14 says that David gave a "hundred thousand talents of gold" and a "thousand thousand talents of silver" for the proposed temple. This could represent a copyist error, or more likely, two entirely separate gifts at two different times."

Defender: 1Ch 29:11

David's concept of God was infinitely removed from that of the pagan world in which he lived. He recognized God as the omnipotent Creator and Sovereign of all things. Compare this praise to the heavenly doxologies in the age yet to come (Rev 4:11; Rev 15:3)."

TSK: 1Ch 29:1

said unto : 1Ch 28:1, 1Ch 28:8

whom : 1Ch 28:5, 1Ch 28:6; 1Ki 8:19, 1Ki 8:20

young : 1Ch 22:5; 1Ki 3:7; 2Ch 13:7; Pro 4:3; Jer 1:6, Jer 1:7

palace : 1Ch 28:10; 2Ch 2:4, 2Ch 2:5

TSK: 1Ch 29:2

I have prepared : 1Ch 22:3-5, 1Ch 22:14-16

with all : 2Ch 31:20, 2Ch 31:21; Ecc 9:10; 2Co 8:3; Col 3:23; 1Pe 4:10, 1Pe 4:11

the gold : 1Ch 28:14-18

onyx stones : Avney shoham , which was, probably, not the precious stone or gem called onyx, but a marble called in Greek onychites , which Pliny mentions as a stone Caramania ; for one would hardly think that gems of any kind were used externally in such a building as the temple. Antiquity gave both stones this name, because of their resemblance to the nail of the finger. Gen 2:12; Exo 28:17, Exo 28:20, Exo 39:6, Exo 39:13; Job 28:16; Isa 54:11, Isa 54:12; Rev 21:18-21

glistering stones : Avney phuch seems to denote a kind of black marble, so called from its colour resembling stibium. So Vulgate quasi stibinos .

marble stones : Avney shayish is rendered in the Targum avney marmoraiyah , ""stones of marble,""and by the LXX, and Vulgate Παριον or Παρινον , or marmor Parium , ""Parium marble,""which was remarkable for its bright white colour. Josephus says that the temple was built of large blocks of white marble, beautifully polished, so as to produce a most splendid appearance.

TSK: 1Ch 29:3

I have set : Psa 26:8, Psa 27:4, Psa 84:1, Psa 84:10, Psa 122:1-9

I have : 1Ch 21:24; Pro 3:9, Pro 3:10

of mine own proper good : i.e. ""of my own private property"", at present we only use the plural goods to designate property or personal effects. over and above. 1Ch 22:4, 1Ch 22:5, 1Ch 22:14-16

TSK: 1Ch 29:4

gold of Ophir : 1Ki 9:28; Job 28:16

TSK: 1Ch 29:5

who them, Exo 25:2-9, Exo 35:5-9; Num 7:2, Num 7:3, Num 7:10-14, 15-89; Ezr 1:4-6, Ezr 2:68, Ezr 2:69; Ezr 7:15, Ezr 7:16

consecrate his service : Heb. to fill his hand

TSK: 1Ch 29:6

the chief : 1Ch 27:1-15; Isa 60:3-10

the rulers : 1Ch 27:25-34; 2Co 9:7

TSK: 1Ch 29:8

Jehiel the Gershonite : 1Ch 26:21, 1Ch 26:22

TSK: 1Ch 29:9

they offered : Deu 16:10, Deu 16:11; Jdg 5:9; Psa 110:3; 2Co 8:3, 2Co 8:12, 2Co 9:7, 2Co 9:8

perfect heart : 1Ch 29:17; 1Ki 8:61

David : Pro 23:15, Pro 23:16; Luk 15:6; Joh 15:11; Phi 2:15-17, Phi 4:1, Phi 4:10; 1Th 3:6-9

TSK: 1Ch 29:10

David blessed : 1Ch 29:20; 2Ch 20:26-28; Psa 103:1, Psa 103:2, Psa 138:1, Psa 146:2

Blessed be thou : 1Ki 8:15; 2Ch 6:4; Psa 72:18, Psa 72:19, Psa 89:52; Eze 3:12; Eph 1:3; 1Ti 1:17; 1Pe 1:3; Rev 5:12

Lord God : Gen 32:28, Gen 33:20

our father : Isa 63:16; Mat 6:9; Luk 11:3; Rom 1:7, Rom 8:15; Phi 4:20; 2Th 2:16

TSK: 1Ch 29:11

is the greatness : Dan 4:30, Dan 4:34, Dan 4:35; Mat 6:13; 1Ti 1:17, 1Ti 6:15, 1Ti 6:16; Jud 1:25; Rev 4:10, Rev 4:11; Rev 5:12, Rev 7:9-12, Rev 19:1

the victory : 1Sa 15:29; Psa 98:1

majesty : Job 37:22; Psa 29:4, Psa 45:3, Psa 45:4, Psa 104:1; Isa 2:10; Heb 1:3

all that : Gen 1:1, Gen 14:19, Gen 14:22; Psa 115:15, Psa 115:16; Isa 42:5, Isa 66:1; Jer 10:10-12, Jer 27:5; Dan 4:32, Dan 4:34, Dan 4:35

thine is the : Psa 97:1, Psa 99:1, Psa 145:1, Psa 145:12, Psa 145:13; Dan 4:3; Rev 11:15

exalted : Neh 9:5; Psa 21:13, Psa 46:10, Psa 47:9, Psa 57:5, Psa 57:11, Psa 97:9; Isa 2:11, Isa 12:4

TSK: 1Ch 29:12

riches : Deu 8:18; 1Sa 2:7, 1Sa 2:8; Job 42:10; Psa 75:6, Psa 75:7, Psa 113:7, Psa 113:8; Pro 8:18, Pro 10:22; Ecc 5:19; Luk 1:51-53; Rom 11:35, Rom 11:36

reignest over all : Dan 6:26

power : Job 9:19; Psa 62:11; Isa 43:13, Isa 46:10; Dan 5:18-21; Mat 28:18; Joh 19:11; Eph 3:20; Rev 11:17

give strength : 2Ch 16:9; Psa 18:31, Psa 18:32, Psa 28:8, Psa 29:1, Psa 29:11, Psa 68:34, Psa 68:35, Psa 144:1, Psa 144:2; Isa 40:29; Isa 45:24; Eph 3:16; Phi 4:13; Col 1:11

TSK: 1Ch 29:13

we thank : Psa 105:1, Psa 106:1; Dan 2:23; 2Co 2:14, 2Co 8:16, 2Co 9:15; 1Th 2:13

TSK: 1Ch 29:14

who am I : Gen 32:10; 2Sa 7:18; Dan 4:30; 1Co 15:9, 1Co 15:10; 2Co 3:5, 2Co 12:9-11

that we should : Psa 115:1; Rev 4:10

be able : Heb. retain, or obtain strength

willingly : 1Ch 29:9; Phi 2:13; Jam 1:17

all things : Gen 28:22; Psa 50:10-12; Rom 11:36; 1Co 16:2

of thine own : Heb. of thine hand

TSK: 1Ch 29:15

For we : Gen 47:9; Psa 39:12, Psa 119:19; Heb 11:13-16; 1Pe 2:11

our days : Job 14:2; Psa 90:9, Psa 102:11, Psa 144:4; Ecc 6:12; Isa 40:6-8; Jam 4:14

abiding : Heb. expectation

TSK: 1Ch 29:16

all this store : 1Ch 29:14; 2Ch 31:10; Psa 24:1; Hos 2:8; Luk 19:16

TSK: 1Ch 29:17

triest the heart : 1Ch 28:9; Deu 8:2; 1Sa 16:7; Psa 7:9, Psa 51:6; Pro 16:2, Pro 21:2; Jer 17:10; Heb 4:12; Rev 2:23

hast pleasure : Pro 11:20, Pro 15:8, Pro 15:9; Joh 1:47

in the uprightness : Act 24:16; 2Co 1:12; 1Th 2:10

joy thy people : 1Ch 29:9; Phm 1:7, Phm 1:20

present : Heb. found

TSK: 1Ch 29:18

Lord God : Exo 3:6, Exo 3:15, Exo 4:5; Mat 22:32; Act 3:13

keep : Deu 30:6; Psa 51:10, Psa 119:166; Jer 10:23, Jer 32:39; Phi 1:6, Phi 1:9-11; 1Th 3:11; Heb 13:21

in the imagination : 1Ch 28:9; Gen 6:5; Psa 119:113

prepare : Heb. stablish, Psa 10:17; 2Th 2:16, 2Th 2:17

TSK: 1Ch 29:19

And give : 1Ch 28:9; Psa 72:1, Psa 119:80; Jam 1:17

the which : 1Ch 29:2, 1Ch 22:14

TSK: 1Ch 29:20

Now bless : 1Ch 16:36; 2Ch 20:21; Psa 134:2, Psa 135:19-21, 145:1-146:2; Psa 148:13, 14-150:6

bowed down : Gen 24:26, Gen 24:48; Exo 4:31; Psa 29:1, Psa 29:2, Psa 95:6

worshipped : Exo 14:31; 1Sa 12:18; Pro 24:21; 1Pe 2:17

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Ch 29:1

The palace - The original word here used is the Hebrew form of a Persian word, and generally designates the residence of the Persian monarch Est 1:2, Est 1:5; Est 2:3, Est 2:8; Neh 1:1; Dan 8:2. It is only here and in 1Ch 29:19 that it is applied to the temple.

Barnes: 1Ch 29:2

Glistering stones - Rather, "colored stones;"or, "dark stones"- stones of a hue like that of the antimony wherewith women painted their eyes.

Marble stones - or, "white stones"- perhaps "alabaster,"which is found near Damascus. On the use made of the "stones"in building the temple, see 2Ch 3:6 note.

Barnes: 1Ch 29:3

Of mine own proper good - i. e., from his own private estate. He makes the offering publicly in order to provoke others by his example 1Ch 29:5.

Barnes: 1Ch 29:4

The numbers here have also suffered to some extent from the carelessness of copyists (compare the 1Ch 22:14 note). The amount of silver is not indeed improbable, since its value would not exceed three millions of our money; but as the gold would probably exceed in value thirty millions, we may suspect an error in the words "three thousand."

Barnes: 1Ch 29:5

To consecrate his service - literally, as in the margin, "to fill his hand,"i. e., "to come with full hands to Yahweh."The words contain an appeal to the assembly for voluntary offerings.

Barnes: 1Ch 29:7

The word here translated "dram"is regarded by most critics as the Hebrew equivalent of the Persian "daric,"or ordinary gold coin, worth about 22 shillings of British money (circa 1880’ s). Not, however, that the Jews possessed darics in David’ s time: the writer wished to express, in language that would be intelligible to his readers, the value of the gold subscribed, and therefore he translated the terms employed in his documents, whatever they were, into terms that were in use in his own day. The doric became current in Palestine soon after the return from the captivity Ezr 2:69; Ezr 8:27; Neh 7:70-72.

Barnes: 1Ch 29:8

Compare Exo 35:27. The same spirit prevailed now as at the setting up of the tabernacle. Each offered what he had that was most precious.

Barnes: 1Ch 29:9

The people rejoiced for that they offered willingly - i. e., the munificence of the princes and officers 1Ch 29:6 caused general joy among the people.

Barnes: 1Ch 29:18

Keep this forever ... - i. e., "Preserve forever this spirit of liberal and spontaneous giving in the hearts of Thy people, and establish their hearts toward Thee."

Barnes: 1Ch 29:20

Worshipped the Lord, and the king - The same outward signs of reverence were accorded by the customs of the Jews (as of the Oriental nations generally) to God and to their monarchs (see 1Ki 1:31). But the application of the terms to both in the same passage, which occurs nowhere in Scripture but here, is thought to indicate a time when a long servitude under despotic lords had orientalized men’ s mode of speech.

Poole: 1Ch 29:1

Is yet young and tender comparatively; for he was now married, as appears by comparing 2Ch 9:30 12:13 .

Poole: 1Ch 29:2

Stones to be set diamonds, or emeralds, or rubies, or any of those precious stones which are usually set in rings or such things.

Poole: 1Ch 29:3

Of mine own proper good of that which I have reserved as a peculiar treasure to my own use, after I had separated those things which I had devoted to God.

Poole: 1Ch 29:4

The gold of Ophir was accounted the best and purest gold; of which see Job 22:24 28:16 Isa 13:12 ; by which it appears that those hundred thousand talents mentioned before, 1Ch 22:14 , were a coarser and impurer sort of gold.

To overlay the walls of the houses withal the walls of the temple with gold, and of the rooms adjoining to it with silver beaten out into plates, and put upon the other materials here and there as it was thought fit.

Poole: 1Ch 29:5

To consecrate his service Heb. to fill his hand , i.e. to offer an offering, as Exo 32:29 Lev 8:33 , as I have done.

Poole: 1Ch 29:9

The people rejoiced because this was both an effect of God’ s grace in them, and an eminent token of God’ s favour and goodness to be continued to them, and a good pledge that this great and long-desired work of the building of the people would receive a certain and a speedy accomplishment.

Poole: 1Ch 29:11

Thine, O Lord, is the greatness and the power i.e. thou art great and powerful, &c.

As head above all as the sovereign Lord and Owner of all persons and things.

Poole: 1Ch 29:12

Thou reignest over all i.e. thou disposest of riches and honour as thou pleasest.

To give strength unto all even to the weakest, whom thou canst make strong; and to the strongest, who are weak without thy help.

Poole: 1Ch 29:14

That we should be able to offer so willingly i.e. 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 which are thy gifts, and the fruits of thy good grace and mercy to us.

Of thine own have we given thee we return only what we have received, and therefore we do only pay a debt to thee, and do not hereby oblige thee, or deserve any thing from thee.

Poole: 1Ch 29:15

These words may contain a reason, either,

1. Of the first clause of 1Ch 29:14 , Who am I &c., i.e. what mean and contemptible creatures are we, and how unworthy of so high a favour! for , saith he here, we , I and my people, as it is 1Ch 29:14 , are strangers , &c, poor pilgrims, who bring nothing into the world, and pass hastily through it, and can carry nothing with us out of it. Or rather,

2. Of the last clause of that 14th verse, of thine own , &c. For the land which we possess is thine, not ours; we are not the proprietors or perpetual possessors of it, but only thy tenants: and as our fathers once were mere strangers in it , even with or before men, Psa 105:12 ; so we at this day are no better with or before thee, having no absolute right and title in it, but only to travel through it, and sojourn in it for that short time that we live in the world. And this the argument seems to be borrowed from Lev 25:23 , where this is give as a reason why the inheritances of the land of Canaan could not be sold for ever, but only till the jubilee; for , saith God, the land is mine, as to dominion and propriety, for ye were (or for , or but you are) only strangers and sojourners with me.

There is none abiding: we only give to thee what we must shortly leave, and what we cannot keep to ourselves; and therefore it is a great favour that thou wilt accept such offerings; or, and therefore we are not perpetual possessors of this land, and the fruits of it, but only pilgrims and passengers through it.

Poole: 1Ch 29:17

By the largeness of their offering I discern the sincerity, willingness, and generosity of their hearts towards thee; for David judged, as in reason and clarity he ought, of the tree by its fruit, and of their hearts by their actions.

Poole: 1Ch 29:18

Keep this for ever in the imagination of the thoughts of the heart of thy people since it is from thy grace that thy people have such willing minds to thy service, as was before acknowledged, I beg the continuance of that grace to them, that they may persist in the same generous and pious disposition towards thee and thy worship.

Prepare their heart unto thee or rather, as it is in the margin, stablish or confirm , &c. Thou who hast begun a good work, confirm and carry it on by thy grace, otherwise it will languish, and this very people will prove degenerate.

Poole: 1Ch 29:19

By purchasing the place, 1Ch 21 , and providing for the expenses of the work.

Poole: 1Ch 29:20

The Lord with religious, and the king with civil worship, as it is evident.

Haydock: 1Ch 29:1

And with. Hebrew and Septuagint, "and their sacrifices of wine and victims, (or peace-offerings, to be eaten by the people.; Calmet) in abundance for all Israel." (Haydock)

Haydock: 1Ch 29:1

Tender, not so much in years, for he was 22, but in comparison with David, and with reference to so great a work. (Menochius)

Haydock: 1Ch 29:2

Onyx, or "emeralds." (Calmet) ---

Septuagint, " soom, " form the Hebrew shoham. ---

Alabaster. Hebrew puc. (Haydock) ---

The dark paint used for the eyes, has the same name, 4 Kings ix. 30., and Jeremias iv. 30. Yet the stibium or stimmi, or alabaster, mentioned by Pliny, ([Natural History?] xxxiii. 6.) was of a sliver colour, but not transparent. The stone here specified was probably alabaster, as it was used for the pavement. There is a very fine species at Damascus, and in Arabia, which was much sought after to decorate buildings. (Calmet) ---

Chaldean has "emeralds." Septuagint, "stones of perfection, rich and various, and every precious stone, and much Parion." (Haydock) ---

But [in] Isaias liv. 11, they translate the same term, "carbuncle." (Calmet) ---

The stone might resemble the agate, which is beautifully shaded with clouds and other fanciful figures. (Tirinus) ---

Paros: this is taken from the Septuagint. Hebrew has simply, "and stones of ssiss." (Haydock) ---

Whether it denote the isle of Chio, or that of Chitis, in the Red Sea, the former famous for marble, and the latter for topaz; or it may refer to Sais, a city of Egypt, which had most beautiful porphyry. (Pliny, [Natural History?] xxxvi. 7., and xxxvii. 8.) ---

But Paros, one of the Cyclades, was most renowned for its white marble. (Pliny xxxvi. 5.) ---

Josephus (Jewish Wars vi. 6.) informs us, that the temple was built of large white marble stones; so that it appeared, at a distance, to be covered with snow. (Calmet)

Haydock: 1Ch 29:3

Own. What he had already vowed, he esteemed no longer his. (Worthington) ---

Temple. Hebrew, "houses," including the various apartments belonging to the temple. The sum which David had formerly set apart out of the spoils of war, &c., amounted to 835,000,000 l. What he now adds, is 16,125,000 l. sterling, according to Brerewood, who deems the sums exorbitant; and others have suspected that there is a mistake in the former numbers. We have seen with what foundation, chap. xxii. 14. David was so convinced, that the sum which he had been able to collect was too small, that he exhorted the princes to contribute, with all their power, and set them this noble example, which they endeavoured to imitate. (Haydock) ---

He had collected some of the gold of Ophir, which was esteemed the best. (Calmet) See 3 Kings ix. 28. (Menochius) ---

We have before remarked, that Solomon went beyond the expectations of his father, and used no silver.

Haydock: 1Ch 29:5

Fill his hand, is an expression applied to priests, by which David imitates, that any one may now offer a species of sacrifice to the Lord, Judges vii. 5., and Exodus xxxii. 29. (Calmet) (Menochius) ---

He wishes them to act with generosity. (Haydock)

Haydock: 1Ch 29:6

Possessions, mentioned [in] chap. xxvii. 25.

Haydock: 1Ch 29:7

Solids. Septuagint, "pieces of gold;" Greek: chrusous. Hebrew adarcnim, which Protestants render "drachms," (Haydock) after the Syriac, &c. Others think that the Darics, used in Persia, are meant, though they did not exist in David's time. Esdras might reduce the money to correspond with the coin with which his countrymen were then acquainted, 2 Esdras vii. 70. (Pelletier) ---

The Daric was equivalent to the golden sicle, which was only half the weight of one of silver, though this is not certain. (Calmet) ---

A solid was only the sixth part of an ounce, whereas the sicle weighed half an ounce, or four drachms. ---

Talents were always of the same weight, 125 Roman pounds. (Menochius)

Haydock: 1Ch 29:8

Gersonite; who, with his brethren, was treasurer, chap. xxvi. 22.

Haydock: 1Ch 29:9

Willingly. Their disposition was perfect: for God loves a cheerful giver, 2 Corinthians ix. 7. (Calmet)

Haydock: 1Ch 29:10

From. Septuagint, "from age to age;" (Pagnin, &c.) that is, throughout eternity: (Menochius) "for ever and ever." (Protestants) Eternity has no parts. (Haydock)

Haydock: 1Ch 29:11

Magnificence. Thee we ought to magnify. David uses many words to express the sentiments of his grateful soul. (Menochius)

Haydock: 1Ch 29:12

Thine. Hebrew and Septuagint, "of thee." (Haydock) ---

Greatness. Hebrew, "to magnify and strengthen all." (Menochius) ---

Our riches are thy gifts; and to thee we return a part, with gladness.

Haydock: 1Ch 29:14

Promise. Hebrew, "to offer so willingly in this manner?" (Haydock) ---

He is astonished at the rich display of gifts: but acknowledged that all was originally sent by God. In the same sentiments, we say in the mass, "We offer unto thee of thy own presents and gifts;" or, as the Greek expresses it, Greek: ta sa apo ton son. (Calmet)

Haydock: 1Ch 29:15

Strangers. We have nothing but what we have received from thee; and for how short a time! (Calmet) ---

No stay. Hebrew, "none abiding, (Haydock; or ) no hope" of being able to escape death, (Calmet) when we must leave all. How happy, therefore, are those who sent their treasures before them! (Haydock) ---

All are pilgrims, with respect to heaven, Hebrews xiii. (Worthington)

Haydock: 1Ch 29:17

Simplicity. Hebrew, "uprightness." Septuagint, "justice;" (Haydock) a pure intention, which our Saviour styled a single eye, Matthew vi. 22. (Tirinus)

Haydock: 1Ch 29:18

This. Hebrew, "keep this for ever, in the imagination of the thoughts of the heart of thy people, and direct their heart unto thee. Preserve these good dispositions, which though has given them." (Calmet)

Haydock: 1Ch 29:20

Then is not in Hebrew or Septuagint. (Haydock) ---

The same term is used, to express the outward adoration which they shewed to God, and the civil respect which was due to the king: pari gestu, says Grotius, animo diverso. (Calmet) ---

How then will Protestants prove that we are guilty of idolatry, when we bow down before the cross, &c., unless they pretend to know the secrets of hearts? Protestants, they "bowed down their heads, (Septuagint, knees) and worshipped the Lord and the king." (Haydock) ---

The exterior set was the same, but the intention determined the application. See Exodus xx. (Worthington)

Gill: 1Ch 29:1

Furthermore, David the king said unto all the congregation,.... Having finished what he had to say to Solomon, he addressed the congregation again:

Solomon my son, whom alone God hath chosen; both to be king, and to build the temple

is yet young and tender; see 1Ch 22:5.

and the work is great; both of governing so great a people, and of building so magnificent a temple, especially the latter is meant:

for the palace is not for man; for any mortal king, though ever so great:

but for the Lord God; the Targum is,"but for the Word of the Lord God,''who is the King of kings, and Lord of lords; and therefore is to be built as with the greatest exactness, according to the pattern he himself has given, so with the greatest splendour and magnificence.

Gill: 1Ch 29:2

Now I have prepared with all my might for the house of my God,.... According to the utmost of his ability for the building and decorating of it:

the gold for the things to be made of gold; as the candlesticks, shewbread tables, &c.

and the silver for things of silver; as for basins, &c.

and the brass for things of brass; as the brasen altar, brasen laver:

and iron for things of iron; for nails, hinges, &c.

and wood for things of wood; for rafters, ceilings, floors, &c.

onyx stones; the Targum, stones of beryl: and stones to be set; other precious stones to be set in gold and silver:

glistering stones; the Targum, emeralds; the word is used for stibium, or black lead, with which women painted their eyes; and so may signify black stones, like black lead; as white marble is after mentioned, perhaps black is here meant, or such stones Solomon paved the ways with leading to Jerusalem ^y: but as such stones are not very glistering, there seems to be no reason for such an epithet; unless the stone "phengites" should be meant, which was a clear bright stone, and served for looking glasses. Domitian the Roman emperor, when under suspicion of being murdered by persons he had offended, garnished the porticos of his palace with this stone, which was of such brightness, that by the images formed in it he could see what was behind him ^z; and so Lucian speaks ^a of Astarte having a splendid stone about her, called λυχνις, which in the night gave much light to the temple, but shone weakly in the day time, and looked like fire:

and of divers colours; that is, stones of various colours, as jaspers, amethysts, &c. Kimchi interprets it of embroidered clothes, and garments of needlework, and in these precious stones were sometimes inserted:

and all manner of precious stones; as pearls, diamonds, &c. it is hard to say what all these precious stones were for; Jarchi and Kimchi think they were to decorate the walls overlaid with gold, in which they were set; it is certain they were for garnishing and beautifying the house, see 2Ch 3:6.

and marble stones in abundance; for pillars, tables, and pavement, as Jarchi; this was Parian marble, according to the Septuagint and Vulgate Latin versions; the whitest of marble ^b, found the island of Paros, and which agrees with the word here used.

Gill: 1Ch 29:3

Moreover, because I have set my affection to the house of my God,.... Had a good will to it, and was earnestly desirous of having it built, and that in a grand manner:

I have of my own proper good; which he had treasured up for his own use:

of gold and silver, even that I have given to the house of my God; to build or ornament it, or make vessels for it:

over and above all that I have prepared for the holy house; for the building of the temple, which is made mention of in the preceding chapter.

Gill: 1Ch 29:4

Even three thousand talents of gold,.... Which, according to Scheuchzer ^c, amount to 36,660,000 ducats of gold; and, according to Brerewood ^d, to 13,500,000 pounds of our money:

of the gold of Ophir; which was reckoned the best gold; not Ophir in India, which was not known till Solomon's time, but in Arabia, as Bochart ^e has shown; so Eupolemus ^f, an Heathen writer, says, that David having built ships at Achan, a city of Arabia, sent miners to Urphe (supposed to be the same with Ophir) in the island of the Red sea, abounding with gold, and from thence fetched it; see Gill on 1Ki 9:28, and that he was able to give so great a sum out of his own substance, Dr. Prideaux ^g thinks, can only be accounted for by his great returns from this traffic; since these 3000 talents, according to him, amounted to 21,600,000 pounds sterling:

and seven thousand talents of refined silver; amounting, according to Scheuchzer ^h, to 31,500,000 imperials, or rix dollars; and, according to Brerewood ⁱ, to 2,625,000 pounds of our money:

to overlay the walls of the houses withal; the gold was to overlay the walls of the holy and most holy place, the silver to overlay the walls of the chambers built around the temple.

Gill: 1Ch 29:5

The gold for things of gold, the silver for things of silver,.... The one for what was to be overlaid with gold, the other for what was to be overlaid with silver:

and for all manner of work to be made by the hands of artificers; what remained was to be made use of in employing artificers in making vessels for the temple that were needful:

and who then is willing to consecrate his service this day unto the Lord; or fill his hand? ^k and give largely and liberally towards building an house for the service and worship, honour and glory, of God; and David, having set so good an example, could with the better grace recommend the good work to his nobles and people, and which had its desired effect, as follows.

Gill: 1Ch 29:6

Then the chief of the fathers and princes of the tribes of Israel,.... The princes of the twelve tribes:

and the captains of thousands, and of hundreds, with the rulers over the king's work; who were now assembled, 1Ch 28:1.

offered willingly; and cheerfully; needed no more arguments to press them to it, but at once readily communicated.

Gill: 1Ch 29:7

And gave for the service of the house of God,.... For building and adorning it, and providing proper utensils for it:

of gold five thousand talents; which, according to Scheuchzer ^l, came to 61,100,000 ducats of gold: and these, with "the 10,000 drachms"; make of our money, according to Brerewood ^m, 22,507,500 pounds; some reckon a drachm at two ducats and a half, and somewhat more ⁿ:

and of silver ten thousand talents; which, according to the former writer, amounted to 450,000,000 imperials, or rix dollars; and, according to the latter, they made of our money 3,750,000 pounds:

and of brass eighteen thousand talents, and one hundred thousand talents of iron; the weight of each of which were so much.

Gill: 1Ch 29:8

And they with whom precious stones were found,.... Such as are mentioned 1Ch 29:2.

gave them to the treasure of the house of the Lord; to be laid up there:

by the hand of Jehiel the Gershonite; who, and his sons, had the care of that treasury, 1Ch 27:21.

Gill: 1Ch 29:9

Then the people rejoiced, for that they offered willingly,.... They were not only glad that they had it to offer, but that they had hearts to do it; they found themselves quite free to do the work, and saw it was so with others, which gave them extreme pleasure:

because with perfect heart they offered willingly to the Lord; not grudgingly, but cheerfully; not pressed and urged to it; not by constraint, but freely, and that with a pure view to the honour and glory of God:

and David the king also rejoiced with great joy; it made his heart glad exceedingly, now he was old, and just going out of the world, to see this good work in such forwardness, on which his heart had been so much set; it gave him reason to believe it would be set about in good earnest, be carried on with vigour, and brought to perfection.

Gill: 1Ch 29:10

Wherefore David blessed the Lord before all the congregation,.... To whose goodness he ascribed both the ability and willingness of him, and his people, to offer after such a manner; he knew it was God that wrought in them both to will and to do, and therefore gave him the glory of it:

and David said, blessed be thou, Lord God of Israel our Father, for ever and ever; the phrase, "our father", does not belong to the God of Israel, their father by covenant and adoption, but to Israel, or Jacob, the ancestor of the Jewish nation; who is made mention of on this occasion, he being the first that spoke of building an house for God, as some Jewish writers, Jarchi and Kimchi, observe, see Gen 28:22.

Gill: 1Ch 29:11

Thine, O Lord, is the greatness, and the power, and the glory, and the victory, and the majesty,.... That is, either God is possessed of all greatness and immensity, of dignity of nature, and of all perfections; of almighty power, of excellent glory, of superiority to all beings and of honour, and majesty, and all that grandeur, might, and honour in men, and victory over others; the majestic appearance they make, and exaltation above others they have, are all of God:

for all that is in the heaven and in the earth is thine; they are both made by him, and all that is in them, and therefore he has the sole right unto them:

thine is the kingdom, O Lord; of nature and Providence; he has the sole dominion over all creatures, and the sovereign disposal of all things:

and thou art exalted as head above all; men on earth, and angels in heaven.

Gill: 1Ch 29:12

Both riches and honour come of thee,.... Whatever of either the children of men have is not owing to their merits, nor to their diligence and industry, and wise conduct, but to the providence of God, Ecc 9:11 so the gods with the Heathens are said ^o to be givers of riches:

and thou reignest over all; govern the world by wisdom, and dispose all things in it for the best:

in thine hand is power and might; to do whatsoever he pleaseth:

and in thine hand it is to make great; in worldly things, and so in spiritual:

and to give strength unto all; against their enemies, and to do the will and work of God; of all which David had had an experience.

Gill: 1Ch 29:13

Now therefore, our God, we thank thee, and praise thy glorious name. That he that was so great, and so much above them, should take notice of them, and bestow so many great and good things on them.

Gill: 1Ch 29:14

But who am I,.... Originally dust and ashes, a sinful creature, unworthy to receive anything from God, and of having the honour of doing anything for him:

and what is my people: subject to him, the least of all people, separated from the nations round about them, and despised by them:

that we should be able to offer so willingly after this sort? that they, who were a poor people, some years ago brought out of Egyptian bondage, should now be possessed of such an affluence, and have such a generous heart and liberal spirit given them, as to contribute in so large and liberal a manner as they had done; all was owing to the goodness of God to them, and the efficacy of his grace upon them:

for all things come of thee; all good things, temporal and spiritual; the Lord is the fountain of goodness, and Father of mercies:

and of thine own have we given thee; for there is nothing a man has but he has received from the Lord, and therefore can give nothing to him but his own, see Rom 11:35.

Gill: 1Ch 29:15

For we are strangers before thee, and sojourners, as were all our fathers,.... For though they were in possession of the land of Canaan, yet they held it not in their own right, but as the Lord's:

who said, the land is mine, Lev 25:23, they were but tenants in it, and were not to abide long here; they belonged to another city and country; the consideration of which might tend to set them loose to worldly things, and the more easily to part with them for the service of God, and the honour of his name:

our days on the earth are as a shadow; man's life is expressed by days, not months and years, being so short; and by days on earth, in distinction from the days of heaven, or eternity; and these said to be as a shadow, of a short continuance, empty, mutable, and uncertain, dark and obscure, quickly gone, like the shadow of the sun; and not only like that, or of a mountain, tree or wall; but, as the Targum, of a bird that is flying, which passes away at once:

and there is none abiding; not long, much less always, being but sojourners as before; so Cato in Cicero ^p is represented as saying,"I depart out of this life as from an inn, and not an house; for nature has given us an inn to sojourn, not a place to dwell in:''or "there is no hope or expectation" ^q; of living long, of recalling time, and of avoiding death.

Gill: 1Ch 29:16

O Lord our God, all this store that we have prepared,.... Of gold, silver, &c. that he and his people had provided and contributed: the gold, according to Jacob Leon ^r, amounted to 59,766 tons of gold, and 46,123 gilders, each ton to be reckoned at least 1000 pounds sterling; the silver, reduced to the value of gold, made 46,337 tons, and two hundred and fifty gilders; but both, according to Witsius ^s, amounted to 20,585 tons of gold; and if the talents were talents of the sanctuary, and they double the common talents, as some say they were, it was as much more, and may well be expressed by

all this store, besides the brass, iron, &c.

to build thee an house for thine holy name; to perform holy and religious worship in it, for the glory of his name: cometh of

thine hand, and is all thine own: this he repeats, that God might have all the glory of all they had and did.

Gill: 1Ch 29:17

I know also, my God, that thou triest the heart,.... Searchest it, and knowest it perfectly, whether what is done is from it:

and hast pleasure in uprightness; in what is done in sincerity and uprightness of heart:

as for me, in the uprightness of my heart I have willingly offered all these things; for the truth of which he could appeal to the heart searching God:

and now have I seen with joy thy people, which are present here, to offer willingly unto thee; he judged by what they did, and their manner of doing it, that it was done in the uprightness of their hearts also, as his were, which gave him sensible joy and pleasure.

Gill: 1Ch 29:18

O Lord God of Abraham, Isaac, and of Israel, our fathers, The ancestors of the Jewish nation, whose covenant God the Lord was, and who had ever been mindful of his promise to them, with respect to them their seed:

keep this for ever in the imagination of the thoughts of the heart of thy people; let the same disposition of mind always continue in them to serve the Lord their God:

and prepare their heart unto thee; incline and dispose their minds always to fear the Lord, and obey his will.

Gill: 1Ch 29:19

And give unto Solomon my son a perfect heart to keep thy commandments, thy testimonies, and thy statutes,.... All the laws of God, moral, ceremonial, and judicial, even to observe them cordially and sincerely:

and to do all those things; he had suggested to him particularly:

and to build the palace for the which I have made provision; as before declared.

Gill: 1Ch 29:20

And David said to all the congregation,.... Consisting of princes, captains, and officers, 1Ch 28:1.

now bless the Lord your God; as he had done, for putting it into the power of their hands, and into their hearts, to do what they had:

and all the congregation blessed the Lord God of their fathers; some one as the mouth of the rest put up a thanksgiving to God, as David directed, to which they all assented, and in which they all joined:

and bowed down their heads, and worshipped the Lord and the king; the one with religious worship, the other with civil; the Syriac and Arabic versions more plainly distinguish, "they worshipped the Lord, and blessed David the king"; though some think Solomon, now made king, is meant.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Ch 29:1

¹ tn Heb “a young man and tender.”

NET Notes: 1Ch 29:2

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.”

NET Notes: 1Ch 29:4

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.

NET Notes: 1Ch 29:7

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).

NET Notes: 1Ch 29:8

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

NET Notes: 1Ch 29:9

¹ tn Heb “with a complete heart.”

² tn Heb “was rejoiced with great joy.”

NET Notes: 1Ch 29:10

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.

NET Notes: 1Ch 29:11

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

² tn Heb “head.”

NET Notes: 1Ch 29:12

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.”

NET Notes: 1Ch 29:14

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

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

NET Notes: 1Ch 29:15

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

² tn Or perhaps “hope.”

NET Notes: 1Ch 29:17

¹ tn Heb “a heart.”

² tn Heb “with integrity of heart.”

NET Notes: 1Ch 29:18

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.”

NET Notes: 1Ch 29:19

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.”

Geneva Bible: 1Ch 29:1

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.

Geneva Bible: 1Ch 29:3

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.

Geneva Bible: 1Ch 29:4

[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.

Geneva Bible: 1Ch 29:5

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.

Geneva Bible: 1Ch 29:8

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.

Geneva Bible: 1Ch 29:9

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.

Geneva Bible: 1Ch 29:10

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.

Geneva Bible: 1Ch 29:14

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.

Geneva Bible: 1Ch 29:15

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.

Geneva Bible: 1Ch 29:18

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.

Geneva Bible: 1Ch 29:20

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.

Commentary -- Verse Range Notes

TSK Synopsis: 1Ch 29:1-30

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.

MHCC: 1Ch 29:1-9

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.

MHCC: 1Ch 29:10-19

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.

MHCC: 1Ch 29:20-25

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.

Matthew Henry: 1Ch 29:1-9

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.

Matthew Henry: 1Ch 29:10-22

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.

Keil-Delitzsch: 1Ch 29:1-2

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.

Keil-Delitzsch: 1Ch 29:3

"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.

Keil-Delitzsch: 1Ch 29:4

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.

Keil-Delitzsch: 1Ch 29:5

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.

Keil-Delitzsch: 1Ch 29:6-8

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.).

Keil-Delitzsch: 1Ch 29:9

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

Keil-Delitzsch: 1Ch 29:10-11

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 ).

Keil-Delitzsch: 1Ch 29:12

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

Keil-Delitzsch: 1Ch 29:13

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.

Keil-Delitzsch: 1Ch 29:14

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.

Keil-Delitzsch: 1Ch 29:15

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).

Keil-Delitzsch: 1Ch 29:16

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 .

Keil-Delitzsch: 1Ch 29:17

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.

Keil-Delitzsch: 1Ch 29:18

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.

Keil-Delitzsch: 1Ch 29:19

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.

Keil-Delitzsch: 1Ch 29:20-22

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.

Constable: 1Ch 10:1--29:30

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

Constable: 1Ch 17:1--29:30

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

Constable: 1Ch 28:1--29:30

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

Constable: 1Ch 28:20--29:10

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

Constable: 1Ch 29:10-22

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

Guzik: 1Ch 29:1-30

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.

C. The end of David's reign.

1. (21-25) The nation rejoices as Solomon is enthroned.

And they made sacrifices to the LORD and offered burnt offerings to the LORD on the next day: a thousand bulls, a thousand rams, a thousand lambs, with their drink offerings, and sacrifices in abundance for all Israel. So they ate and drank before the LORD with great gladness on that day. And they made Solomon the son of David king the second time, and anointed him before the LORD to be the leader, and Zadok to be priest. Then Solomon sat on the throne of the LORD as king instead of David his father, and prospered; and all Israel obeyed him. All the leaders and the mighty men, and also all the sons of King David, submitted themselves to King Solomon. So the LORD exalted Solomon exceedingly in the sight of all Israel, and bestowed on him such royal majesty as had not been on any king before him in Israel.

a. A thousand bulls, a thousand rams, a thousand lambs, with their drink offerings, and sacrifices in abundance: This was a special day, probably celebrated after the death of David when Solomon formally took the throne. These sacrifices were used to feed the people of Israel, and they ate and drank before the LORD in a great feast of communion with God and one another.

b. They made Solomon the son of David king the second time: This was undoubtedly the enthronement after the rebellion of Adonijah had been defeated (1 Kings 1-2).

i. "For the first time (1 Kings 1:38-39) it was done hastily, suddenly, and in a manner tumultuarily, by reason of Adonijah's sedition; but this here was done with good respite and great solemnity, but whether before or after David's death is questionable." (Trapp)

ii. Submitted themselves to King Solomon: "After Adonijah's death they all submitted themselves to Solomon the king. Hebrew, Gave the hand under Solomon the king; haply they laid their hand under his thigh - that ancient ceremony (Genesis 24:2, and 47:29), and sware to be faithful to him." (Trapp)

c. Then Solomon sat on the throne of the LORD as king: "On the throne of the Lord, i.e. on the throne of Israel, which is called the throne of the Lord, either more generally, as all thrones are the Lord's, by whom kings reign, Proverbs 8:15, and magistrates are ordained, Romans 13:1-2 . . . signifies which the Lord gave him." (Poole)

d. And bestowed on him such royal majesty as had not been on any king before him in Israel: This was true, but the wise reader understands that this was only because David had made this possible. The majesty of Solomon was really inherited from the work and wisdom and godliness and prayers of his father.

2. (26-30) The end of King David's reign.

Thus David the son of Jesse reigned over all Israel. And the period that he reigned over Israel was forty years; seven years he reigned in Hebron, and thirty-three years he reigned in Jerusalem. So he died in a good old age, full of days and riches and honor; and Solomon his son reigned in his place. Now the acts of King David, first and last, indeed they are written in the book of Samuel the seer, in the book of Nathan the prophet, and in the book of Gad the seer, with all his reign and his might, and the events that happened to him, to Israel, and to all the kingdoms of the lands.

a. The period that he reigned over Israel was forty years: There were other kings over Israel or Judah had reigns longer or more secure or more prosperous than David's reign - but none were more glorious or godly. David remains Judah's model king.

b. So he died in a good old age, full of days and riches and honor: David was a great king and his greatness is especially seen in his connection with the Messiah. One of the great titles of Jesus is, Son of David.

i. "Albeit he swam to the throne through a sea of sorrows; and so must all saints to the kingdom of heaven." (Trapp)

ii. "By birth, a peasant; by merit, a prince; in youth, a hero; in manhood, a monarch; and in age, a saint. The matter of Uriah and Bath-sheba is his great but only blot! There he sinned deeply; and no man ever suffered more in his body, soul, and domestic affairs, than he did in consequence. His penitence was as deep and as extraordinary as his crime; and nothing could surpass both but that eternal mercy that took away the guilt, assuaged the sorrow, and restored this most humbled transgressor to character, holiness, and happiness. Let the God of David be exalted forever!" (Clarke)

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 1 Chronicles (Book Introduction)

THE FIRST AND SECOND BOOKS OF CHRONICLES were also considered as one by the ancient Jews, who called them "words of days," that is, diaries or journals, being probably compiled from those registers that were kept by the king's historiographers of passing occurrences. In the Septuagint the title given them is Paraleipomenon, "of things omitted," that is, the books are supplementary because many things unnoticed in the former books are here recorded; and not only the omissions are supplied, but some narratives extended while others are added. The authorship is commonly ascribed to Ezra, whose leading object seems to have been to show the division of families, possessions, &c., before the captivity, with a view to the exact restoration of the same order after the return from Babylon. Although many things are restated and others are exact repetitions of what is contained in Kings, there is so much new and important information that, as JEROME has well said, the Chronicles furnish the means of comprehending parts of the New Testament, which must have been unintelligible without them. They are frequently referred to by Christ and the Apostles as forming part of "the Word of God" (see the genealogies in Mat. 1:1-16; Luk. 3:23-38; compare 2Ch 19:7 with 1Pe 1:17; 2Ch 24:19-21 with Mat 23:32-35).

JFB: 1 Chronicles (Outline)

• ADAM'S LINE TO NOAH. (1Ch. 1:1-23)
• SHEM'S LINE TO ABRAHAM. (1Ch 1:24-28)
• SONS OF ISHMAEL. (1Ch 1:29-31)
• SONS OF KETURAH. (1Ch 1:32-33)
• POSTERITY OF ABRAHAM BY ESAU. (1Ch 1:34-42)
• POSTERITY OF JUDAH. (1Ch 2:3-12)
• CHILDREN OF JESSE. (1Ch 2:13-17)
• POSTERITY OF CALEB. (1Ch. 2:18-55)
• SONS OF DAVID. (1Ch 3:1-9)
• HIS LINE TO ZEDEKIAH. (1Ch 3:10-16)
• SUCCESSORS OF JECONIAH. (1Ch 3:17-24)
• POSTERITY OF JUDAH BY CALEB THE SON OF HUR. (1Ch 4:1-8)
• OF JABEZ, AND HIS PRAYER. (1Ch 4:9-20)
• POSTERITY OF SHELAH. (1Ch 4:21-23)
• OF SIMEON. (1Ch. 4:24-43)
• THE LINE OF REUBEN. (1Ch 5:1-10)
• THE LINE OF GAD. (1Ch. 5:11-26)
• LINE OF THE PRIESTS. (1Ch. 6:1-48)
• OFFICE OF AARON AND HIS SONS. (1Ch. 6:49-81)
• SONS OF ISSACHAR. (1Ch 7:1-5)
• OF BENJAMIN. (1Ch 7:6-12)
• OF NAPHTALI. (1Ch 7:13)
• OF MANASSEH. (1Ch. 7:14-40)
• SONS AND CHIEF MEN OF BENJAMIN. (1Ch. 8:1-32)
• STOCK OF SAUL AND JONATHAN. (1Ch 8:33-40)
• ORIGINAL REGISTERS OF ISRAEL AND JUDAH'S GENEALOGIES. (1Ch. 9:1-26)
• SAUL'S OVERTHROW AND DEATH. (1Ch 10:1-7)
• THE PHILISTINES TRIUMPH OVER HIM. (1Ch 10:8-14)
• DAVID MADE KING. (1Ch 11:1-3)
• HE WINS THE CASTLE OF ZION FROM THE JEBUSITES BY JOAB'S VALOR. (1Ch 11:4-9)
• A CATALOGUE OF HIS WORTHIES. (1Ch. 11:10-47)
• THE COMPANIES THAT CAME TO DAVID AT ZIKLAG. (1Ch. 12:1-22)
• THE ARMIES THAT CAME TO HIM AT HEBRON. (1Ch. 12:23-40)
• DAVID FETCHES THE ARK FROM KIRJATH-JEARIM. (1Ch 13:1-8)
• HIRAM'S KINDNESS TO DAVID; DAVID'S FELICITY. (1Ch 14:1-2)
• HIS WIVES. (1Ch 14:3-7)
• HIS VICTORIES OVER THE PHILISTINES. (1Ch 14:8-17)
• DAVID BRINGS THE ARK FROM OBEDEDOM. (1Ch. 15:1-24)
• DAVID'S FESTIVAL SACRIFICE AND LIBERALITY TO THE PEOPLE. (1Ch 16:1-6)
• HIS PSALM OF THANKSGIVING. (1Ch. 16:7-43)
• DAVID FORBIDDEN TO BUILD GOD A HOUSE. (1Ch 17:1-10)
• DAVID SUBDUES THE PHILISTINES AND MOABITES. (1Ch 18:1-2)
• DAVID SMITES HADADEZER AND THE SYRIANS. (1Ch 18:3-17)
• DAVID'S MESSENGERS, SENT TO COMFORT HANUN, ARE DISGRACEFULLY TREATED. (1Ch 19:1-5)
• JOAB AND ABISHAI OVERCOME THE AMMONITES. (1Ch 19:6-15)
• SHOPHACH SLAIN BY DAVID. (1Ch 19:16-19)
• RABBAH BESIEGED BY JOAB, SPOILED BY DAVID, AND THE PEOPLE TORTURED. (1Ch 20:1-3)
• THREE OVERTHROWS OF THE PHILISTINES AND THREE GIANTS SLAIN. (1Ch 20:4-8)
• DAVID SINS IN NUMBERING THE PEOPLE. (1Ch 21:1-13)
• HE BUILDS AN ALTAR. (1Ch 21:18-30)
• DAVID PREPARES FOR BUILDING THE TEMPLE. (1Ch 22:1-5)
• HE INSTRUCTS SOLOMON. (1Ch 22:6-19)
• DAVID MAKES SOLOMON KING. (1Ch 23:1)
• NUMBER AND DISTRIBUTION OF THE LEVITES. (1Ch 23:2-6)
• SONS OF GERSHON. (1Ch 23:7-11)
• OF KOHATH. (1Ch 23:12-20)
• OF MERARI. (1Ch 23:21-23)
• OFFICE OF THE LEVITES. (1Ch 23:24-32)
• DIVISION OF THE SONS OF AARON INTO FOUR AND TWENTY ORDERS. (1Ch. 24:1-19)
• NUMBER AND OFFICE OF THE SINGERS. (1Ch 25:1-7)
• THEIR DIVISION BY LOT INTO FOUR AND TWENTY ORDERS. (1Ch. 25:8-31)
• DIVISIONS OF THE PORTERS. (1Ch 26:1-12)
• THE GATES ASSIGNED BY LOT. (1Ch 26:13-19)
• LEVITES THAT HAD CHARGE OF THE TREASURES. (1Ch 26:20-28)
• OFFICERS AND JUDGES. (1Ch 26:29-32)
• TWELVE CAPTAINS FOR EVERY MONTH. (1Ch 27:1-15)
• PRINCES OF THE TWELVE TRIBES. (1Ch 27:16-24)
• DAVID EXHORTS THE PEOPLE TO FEAR GOD. (1Ch 28:1-8)
• HE ENCOURAGES SOLOMON TO BUILD THE TEMPLE. (1Ch 28:9-20)
• DAVID CAUSES THE PRINCES AND PEOPLE TO OFFER FOR THE HOUSE OF GOD. (1Ch 29:1-9)
• HIS REIGN AND DEATH. (1Ch 29:26-30)

TSK: 1 Chronicles 29 (Chapter Introduction)

Overview

1Ch 29:1, David, by his example and entreaty, 1Ch 29:6, causes the princes and people to offer willingly; 1Ch 29:10, David’s thanksgiving and prayer; 1Ch 29:20, The people, having blessed God, and sacrificed, make Solomon king; 1Ch 29:26, David’s reign and death.

Poole: 1 Chronicles (Book Introduction)

FIRST BOOK OF THE CHRONICLES

THE ARGUMENT

THESE Books of the CHRONICLES are not the same which are so called, 1Ki 14:19 , and elsewhere, (because some passages said to be there mentioned are not found here,) but other books, and written by other persons, and for other ends. Yet this same writer took out of those books such historical passages as were most useful or necessary. They were written after the Babylonish captivity, as appears from 2Ch 36:20 , &c., by Ezra; as may be gathered not only from the same words used in the place now quoted, and in the beginning of that book which goeth under the name of Ezra, but also from some other passages, which we may observe hereafter, and from the exactness and diligence here used in making catalogues of persons and families, which also is used in the Book of Ezra. If one or two passages seem to be of a later date, those were added by some other prophets; there being some few such additional passages in the Books of Moses. The chief design of these books is, to complete the history of the kings of Judah, and to gather up the fragments of sacred history which were omitted in the Books of Samuel and Kings, and to explain some passages there mentioned, and to give an exact account of the genealogies; which (though ignorant or inconsiderate persons may think trivial and useless) was a work of great necessity, to preserve the distinction of the tribes and families, that so it might appear that Christ came of that nation, and tribe, and family, of which he was to be born. And this account having been hitherto neglected, is most seasonably mentioned in these books, because this was to be in a manner the last part of the sacred and canonical history of the Old Testament, and therefore the fittest place to record those genealogies, upon which the truth and authority of the New Testament ill some sort depends. And whereas many things in these genealogies to us are obscure and doubtful, they were not so to the Hebrews; and all the persons here named were known to them by those very particular and exact genealogies, which they kept in their several families and in public registers; from whence this sacred penman, by the direction of God’ s Spirit, took those things which were of most importance.

Poole: 1 Chronicles 29 (Chapter Introduction)

CHRONICLES CHAPTER 29

David, by his example and entreaty, 1Ch 29:1-5 , causes the princes and people to offer willingly, 1Ch 27:6-9 . David’ s thanksgiving and prayer, 1Ch 29:10-19 . The people having blessed God and sacrificed, make Solomon king, 1Ch 29:20-25 . David’ s reign and death, 1Ch 29:26-30 .

MHCC: 1 Chronicles (Book Introduction)

The books of Chronicles are, in a great measure, repetitions of what is in the books of Samuel and of the Kings, yet there are some excellent useful things in them which we find not elsewhere. The FIRST BOOK traces the rise of the Jewish people from Adam, and afterward gives an account of the reign of David. In the SECOND BOOK the narrative is continued, and relates the progress and end of the kingdom of Judah; also it notices the return of the Jews from the Babylonish captivity. Jerome says, that whoever supposes himself to have knowledge of the Scriptures without being acquainted with the books of Chronicles, deceives himself. Historical facts passed over elsewhere, names, and the connexion of passages are to be found here, and many questions concerning the gospel are explained.

MHCC: 1 Chronicles 29 (Chapter Introduction)

(1Ch 29:1-9) David induces the princes and people to offer willingly.

(1Ch 29:10-19) His thanksgiving and prayer.

(1Ch 29:20-25) Solomon enthroned.

(1Ch 29:26-30) David's reign and death.

Matthew Henry: 1 Chronicles (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Chronicles

In common things repetition is thought needless and nauseous; but, in sacred things, precept must be upon precept and line upon line. To me, says the apostle, to write the same things is not grievous, but for you it is safe, Phi 3:1. These books of Chronicles are in a great measure repetition; so are much of the second and third of the four evangelists: and yet there are no tautologies either here or there no vain repetitions. We may be ready to think that of all the books of holy scripture we could best spare these two books of Chronicles. Perhaps we might, and yet we could ill spare them: for there are many most excellent useful things in them, which we find not elsewhere. And as for what we find here which we have already met with, 1. It might be of great use to those who lived when these books were first published, before the canon of the Old Testament was completed and the particles of it put together; for it would remind them of what was more fully related in the other books. Abstracts, abridgments, and references, are of use in divinity as well as law. That, perhaps, may not be said in vain which yet has been said before. 2. It is still of use, that out of the mouth of two witnesses every word may be established, and, being inculcated, may be remembered. The penman of these books is supposed to be Ezra, that ready scribe in the law of the Lord, Ezr 7:6. It is a groundless story of that apocryphal writer (2 Esdr. 14:21, etc.) that, all the law being burnt, Ezra was divinely inspired to write it all over again, which yet might take rise from the books of Chronicles, where we find, though not all the same story repeated, yet the names of all those who were the subjects of that story. These books are called in the Hebrew words of days - journals or annals, because, by divine direction, collected out of some public and authentic records. The collection was made after the captivity, and yet the language of the originals, written before, it sometimes retained, as 2Ch 5:9, there it is unto this day, which must have been written before the destruction of the temple. The Septuagint calls it a book Paraleipomenōn - of things left, or overlooked, by the preceding historians; and several such things there are in it. It is the rereward, the gathering host, of this sacred camp, which gathers up what remained, that nothing might be lost. In this first book we have, I. A collection of sacred genealogies, from Adam to David: and they are none of those which the apostle calls endless genealogies, but have their use and end in Christ, ch. 1-9. Divers little passages of history are here inserted which we had not before. II. A repetition of the history of the translation of the kingdom from Saul to David, and of the triumph of David's reign, with large additions, ch. 10-21. III. An original account of the settlement David made of the ecclesiastical affairs, and the preparation he made for the building of the temple, ch. 22-29. These are words of days, of the oldest days, of the best days, of the Old Testament church. The reigns of kings and dates of kingdoms, as well as the lives of common persons, are reckoned by days; for a little time often gives a great turn, and yet all time is nothing to eternity.

Matthew Henry: 1 Chronicles 29 (Chapter Introduction)

David has said what he had to say to Solomon. But he had something more to say to the congregation before he parted with them. I. He pressed them to contribute, according to their ability, towards the building and furnishing of the temple (1Ch 29:1-5). II. They made their presents accordingly with great generosity (1Ch 29:6-9). III. David offered up solemn prayers and praises to God upon that occasion (1Ch 29:10-20), with sacrifices (1Ch 29:21, 1Ch 29:22). IV. Solomon was hereupon enthroned, with great joy and magnificence (1Ch 29:23-25). V. David, soon after this finished his course (1Ch 29:26-30). And it is hard to say which shines brighter here, the setting sun or the rising sun.

Constable: 1 Chronicles (Book Introduction)

Introduction

Title

The earliest Hebrew title for the Books of Chronicles translates as, "The Things Left Behind." This name describes Chronicles as containing remnants of the monarchy history not recorded in the preceding Old Testament historical books. A later title that appears in most copies of the Hebrew Bible is, "The Accounts of the Days," or "Daily Matters." This title emphasizes the nature of Chronicles as official annals (cf. Esth. 2:23; 1 Kings 14:19). Chronicles contains the official records of the kings of Israel, especially those of the Southern Kingdom after the kingdom split. The English title "Chronicles" comes down to us from this later Hebrew one.

As was true of Samuel and Kings, the Septuagint (Greek) translation of the Hebrew Old Testament was responsible for dividing the single Book of Chronicles into 1 and 2 Chronicles. Scribes divided these long books to make them easier for copyists, publishers, and readers to handle. We could translate the Septuagint title as, "Things Omitted." This title implies that Chronicles contains material left out of other inspired histories of Israel. This is true. Of course, it also contains much material that the former historical books included.

Writer and Date

Early Jewish tradition recorded in the Talmud ascribed the authorship of Chronicles to Ezra. Recent studies of the linguistic differences that exist between the Books of Ezra and Chronicles have led some modern scholars to reject this ancient view.¹ Internal evidence suggests that if the writer was not Ezra he was probably a contemporary of Ezra.

There is quite a bit of difference of opinion even among conservative evangelical scholars regarding the date of composition. Most of these people place it within Ezra's lifetime (ca. 450-400 B.C.).² This date would make Chronicles one of the last if not the last historical book of the Old Testament. The date of composition of Ezra was probably about 446 B.C. The Book of Nehemiah probably came into existence between 420 and 400 B.C. The date of writing of Esther was probably shortly after 473 B.C.

"It is now clear from comparison of Chronicles with the Samaritan Pentateuch and the Greek translations of the Pentateuch that the text Chronicles used was more like these texts than the MT [Masoretic Text]."³

Scholars vary greatly in their ideas concerning the date of composition. Some of them hold a date as early as the middle of the fifth century B.C. (450 B.C.) while others date Chronicles as late as 200 B.C.⁴

Scope and Purpose

Chronicles covers a broader period of history than any other Old Testament book. It begins with Adam and ends with Anani who lived eight generations after King Jehoiachin (1 Chron. 3:24). If we allow 25 years for each generation, the birth of Anani would have been between 425 and 400 B.C.

"In Near Eastern antiquity, the generation (that is the years between a man's birth and his begetting his first-born son) is ordinarily 25 years or less."⁵

Since the writer had great interest in David's family it is unlikely that any of David's descendants after Anani were alive when he wrote the book. If they had been, the writer probably would have included their names.

Other Old Testament books, especially Genesis, Samuel, and Kings, cover over half the material that Chronicles contains. There are two main reasons for this repetition. First, the writer wanted to give his readers another version of those events. In this respect Chronicles and the other historical books are similar to the Gospels in the New Testament. Each gives a unique interpretation and emphasis. Each writer selected the historical materials that would present what he wanted to emphasize. Chronicles is more similar to John's Gospel than the other Gospels. Both books are very sermonic, and each has a purpose that is easy to identify (John 20:30-31; 2 Chron. 7:14). Chronicles is also similar to Deuteronomy, the last book of the Pentateuch, which also preaches by recalling history.

Second, the writer of Chronicles explained and expounded the meaning of many events in Israel's history much as the writers of modern commentaries do. This was especially important since the original readers of Chronicles needed to remember their history and the spiritual issues that had molded and would mold their destiny. These observations would guide them as they sought to reestablish Israel in the Promised Land after the Babylonian captivity.

"The purpose of these two volumes [1 and 2 Chronicles] is to review the history of Israel from the dawn of the human race to the Babylonian captivity and Cyrus' edict of restoration. This review is composed with a very definite purpose in mind, to give to the Jews of the Second Commonwealth the true spiritual foundations of their theocracy as the covenant people of Jehovah. This historian's purpose is to show that the true glory of the Hebrew nation was found in its covenant relationship to God, as safeguarded by the prescribed forms of worship in the temple and administered by the divinely ordained priesthood under the protection of the divinely authorized dynasty of David. Always the emphasis is upon that which is sound and valid in Israel's past as furnishing a reliable basis for the task of reconstruction which lay ahead. Great stress is placed upon the rich heritage of Israel and its unbroken connection with the patriarchal beginnings (hence the prominence accorded to genealogical lists)."⁶

". . . the Chronicler' is no mere chronicler! He is a theologian, sharing with all the biblical writers the burden of interpreting God's ways to human beings."⁷

The writer saw principles operating in history. He selected unmistakable instances of them and applied them to his own times.

"If Kings, composed after the final collapse of the kingdom in 586 B.C., concentrates on how sin leads to defeat (2 Kings 17:15, 18), then Chronicles, coming after the two returns from exile in 537 and 458 B.C., recounts, from the same record, how faith is the victory' (2 Chron. 20:20, 22)."⁸

". . . the Chronicler goes even further than the Deuteronomic historian [i.e., the writer of 1 and 2 Kings] in attempting to correlate blessing with faithfulness and judgment with disobedience within each separate generation."⁹

Another statement of the purpose of Chronicles is as follows:

". . . to rally the returned remnant to hopeful temple worship . . . by demonstrating their link with the enduring Davidic promises."¹⁰

"The past is explained so that its institutions and religious principles become relevant to the present, and the ways of the present are legitimized anew by being connected to the prime source of authority--the formative period in the people's past."¹¹

Three major features of Chronicles appear when we isolate the material the writer included that is not in Samuel or Kings. First, the genealogies reflect the writer's goal of encouraging Israel's racial and religious purity. Second, the emphases on the temple, ark, and worship show his desire that the returned exiles reestablish worship according to the Mosaic Law.¹² Third, the record of David's glories and the victories God gave his successors were his way of encouraging his original readers as they sought to reestablish their nation in the Promised Land.¹³

Conservative students of Chronicles differ in their opinion concerning the amount of Messianic expectation the Chronicler held out to his readers. My belief is that he did present some hope of a coming Messiah who would fulfill the promises given to David in the Davidic Covenant. I will point this out at the appropriate places in the notes that follow.¹⁴

Passages Unique to Chronicles (In probable chronological order)15
Genealogies	The genealogical tables	1 Chron. 1-9
David	The list of the men who came to David at Ziklag	1 Chron. 12:1-7
	The list of the men who joined David on his way to Ziklag	1 Chron. 12:19-22
	Data concerning the number of warriors who made David king	1 Chron. 12:23-40
	The Gadites who "separated themselves unto David"	1 Chron. 12:8-15
	David's hymn of praise when he moved the ark	1 Chron. 16:4-36
	David's final preparations for the building of the temple	1 Chron. 22:1-19
	The national convention	1 Chron. 23:1-9:22
Solomon	The making of the altar of brass	2 Chron. 4:1
	The close of Solomon's dedicatory prayer	2 Chron. 6:40-42
Rehoboam	The adherence of the Levites in all Israel to Rehoboam	2 Chron. 11:13-14
	The immigration of other pious Israelites to Judah	2 Chron. 11:16-17
	Rehoboam's fortifications	2 Chron. 11:5-12
	Rehoboam's family	2 Chron. 11:18-23
Abijah	Abijah's family	2 Chron. 13:21
Asa	The ten years of peace under Asa	2 Chron. 14:1
	Asa's defense policy	2 Chron. 14:6-8
	Asa's victory over Zerah the Ethiopian	2 Chron. 14:9-15
	The warning of the prophet Azariah	2 Chron. 15:1-7
	The four years of peace under Asa	2 Chron. 15:19
	The renewal of the covenant	2 Chron. 15:9-15
	The warning of the prophet Hanani	2 Chron. 16:7-9
	Asa's transgression	2 Chron. 16:10
Jehoshaphat	Jehoshaphat's strengthening of his kingdom	2 Chron. 17:1-7
	The mission of the princes, Levites and priests	2 Chron. 17:7-9
	Jehoshaphat's increasing power	2 Chron. 17:10-8:1
	The prophet Jehu's judgment on Jehoshaphat	2 Chron. 19:1-3
	Jehoshaphat's further reforms in worship and law	2 Chron. 19:4-11
	The deliverance from Moab and Ammon on Mt. Seir	2 Chron. 20:1-30
Jehoram	The posthumous message of Elijah to Jehoram	2 Chron. 21:12-15
	The invasion of the Philistines and Arabians	2 Chron. 21:16-17
	Jehoram's illness	2 Chron. 21:18
Joash	Joash's matrimonial affairs	2 Chron. 24:3
	The temple worship	2 Chron. 24:14
	The death of Jehoiada	2 Chron. 24:15-16
	The sins of Joash	2 Chron. 24:17-19
	The stoning of Zechariah	2 Chron. 24:20-22
	The reverses of Judah due to Hazael's operations	2 Chron. 24:23-24
Amaziah	Amaziah's planned expedition against Edom	2 Chron. 25:5
	Amaziah's hiring of 1000 mercenaries out of Israel and dismissing them	2 Chron. 25:6-10
	The pillage of the cities of Judah by the dismissed mercenaries	2 Chron. 25:13
	Amaziah's further wickedness	2 Chron. 25:14-16
Uzziah	Uzziah's success in war	2 Chron. 26:6-8
	Uzziah's building and farming	2 Chron. 26:9-10, 15
	Uzziah's army	2 Chron. 26:11-14
	Uzziah's fame	2 Chron. 26:8, 15
Jotham	Jotham's subjugation of the Ammonites	2 Chron. 27:5-6
Ahaz	Obed the prophet's obtaining the release of the Jewish captives during Ahaz's war with Rezin and Pekah	2 Chron. 28:9-15
	The Edomite and Philistine invasions under Ahaz	2 Chron. 28:17-19
Hezekiah	The cleansing of the temple by Hezekiah	2 Chron. 29:3-19
	The consecration of the temple	2 Chron. 29:20-36
	Preparations for the Passover	2 Chron. 30:1-12
	The keeping of the Passover	2 Chron. 30:13-22
	The keeping of "other seven days"	2 Chron. 30:23-27
	Hezekiah's further religious reforms	2 Chron. 31:2-21
	Hezekiah's wealth and building	2 Chron. 32:27-30
	Sennacherib's second entry into Judah for invasion	2 Chron. 32:1
	Hezekiah's precautions in view of Sennacherib's second entry into Judah for invasion	2 Chron. 32:2-8
	Hezekiah's renewed prosperity	2 Chron. 32:23
Manasseh	Manasseh's captivity	2 Chron. 33:11
	Manasseh's repentance and restoration	2 Chron. 33:12-13
	The acts of Manasseh after his restoration	2 Chron. 33:14-16
	The spiritual condition of the people	2 Chron. 33:17
Josiah	Josiah's early reformations	2 Chron. 34:3-7
Captivity	The length of the captivity	2 Chron. 36:20-21
	Cyrus' proclamation permitting return from the captivity	2 Chron. 36:22-23

Message¹⁶

The central subject of 1 and 2 Chronicles is the temple of God. Someone evidently wrote these books at the end of the Babylonian exile to encourage the Israelites to reestablish Israel's national life in the Promised Land. In view of this purpose the northern kingdom of Israel was of little interest to the writer. Judah is the kingdom in view, and David is the king in view. The central passion in David's life is in view, namely the building of the temple. Furthermore the reason for David's passion for the temple is in view. He saw that the recognition of God is of supreme importance in national life.

This is the message of the book. The recognition of God is of supreme importance in national life formally as well as really. The writer demonstrated this fact in the genealogies, and he illustrated it in David's life in the rest of 1 Chronicles.

The genealogies demonstrate the supreme importance of recognizing God in national life.

What was the writer emphasizing by his selective genealogy? This genealogy (chs. 1-9) shows that God has chosen to bless some individuals and not others. This was His plan from Adam to Nehemiah. God also chose to bring blessing to those who obeyed Him regardless of their other personal abilities or disabilities. Obedience is key to success. We can see a heart for God in obedience to God's will. There are two reasons God blesses people: His sovereign choice to bless, and our obedience to Him. Character grows out of obedience. Likewise God chose to bring cursing on those who were disobedient to Him regardless of their other personal rights and privileges.

The reason God chose to bless some individuals was to accomplish one ultimate goal. This goal was the fulfillment of His plans for His own glorification including the fulfillment of His promises to humanity. All the details of His choices of individuals contributed to His ultimate goal.

The genealogies teach us this lesson. The way to achieve permanence and success in individual life, and the way to achieve stability and success in national life, is to recognize God in life. Throughout history people and nations have succeeded or failed as they recognized God. This is a major point the writer was demonstrating in the genealogies. God has been selecting, changing, interrupting, and moving through history inexorably toward His ultimate goal.

The life of David, as narrated here, illustrates the supreme importance of recognizing God in national life (chs. 10-29).

The writer presented David as a strong model king. He selected four pictures from David's life. The first of these was his crowning that shows God's choice of him. The second was his capture of Jerusalem that was the victory that led to the temple. The third picture was his mighty men. It shows his influence on personal character and his true power. The fourth was the gathering of multitudes behind his leadership that shows his influence on the masses. All of these pictures are in a sense background for what follows concerning David.

What made David the great king he was? The writer showed that it was his attitude toward God that expressed itself in his attitude toward the temple. David's care for the ark (a symbol of God's grace) and his desire to build the temple (a symbol of worship that responds to God's grace) reveal his deepest passion in life. His master passion was that Israel should never forget the God who had chosen her for special blessing in the world. We can see that his great desire was not simply to build the temple. When God told him through Nathan not to build it, David accepted this. He was content to gather materials and to make plans because he saw the temple as a way of helping Israel remember her God.

The writer of 1 Chronicles wanted to show the importance of what the temple symbolized, namely Israel's national recognition of God. David's great desire was that Israel recognize God and express that recognition publicly.

As king, David ruled under the authority of God. As warrior, he executed the will of God. As poet, he constantly extolled the reign of God. He glorified God in every aspect of his life. He also appreciated the importance of recognizing God nationally.

The message of this book is still a timeless one for us today. The recognition of God is still extremely important in life nationally and individually. Just as God governs all individuals, He also governs all nations, not just Israel. Amos made the point that God governs all nations, not just Israel. All nations are accountable to Him (cf. Deut. 32). Even today one of the Jews' favorite names for God is "king of the universe."

It is important that we recognize God because of His selective activity that the genealogies highlight. Throughout all of history God has been choosing, selecting, lifting up, and casting down. He selects new people in every generation. If they fail, He selects others and keeps moving ahead. If the person we would normally expect God to use is not ready or is unqualified, God will choose another (cf. Saul and David). If the person with privilege does not respond to his opportunity, God will pass him by, find some other perhaps obscure person, and move on. How foolish it is for nations and individuals not to recognize Him in view of God's sovereign progress.

It is also important that we recognize God because of the effect recognizing Him has on life. Take God out of the life of nations and individuals and what happens? There is no moral standard. An English politician once said, "If there is no Bible, where is your textbook of morals? There is the supreme difficulty. We must teach morals, and there is no textbook or standard in the world if we take the Bible away."¹⁷

When we lose our moral standard we lose individual character. When we lose individual character we lose the basis for civilized society. These things build on each other. Awareness of the throne of God and the government of God is foundational for any social order.

It is extremely important for every nation to build the temple of God, to recognize God in its life. This creates an opportunity for people to deal with God. Movements that advocate removing recognition of God from national life are pernicious. The person who points people to God is the true patriot. David wrote, "Zeal for your house has eaten me up." What is God's temple today? It is the church (Matt. 16:18). As the church we must point people to God. This was the "point" of church steeples in the past, to point people to God.

Constable: 1 Chronicles (Outline)

Outline

I. Israel's historical roots chs. 1-9

A. The lineage of David chs. 1-3

B. The house of Israel chs. 4-7

1. The family of Judah 4:1-23

2. The family of Simeon 4:24-43

3. The families of Transjordan ch. 5

4. The family of Levi ch. 6

5. The remaining families of Israel ch. 7

C. The lineage of Saul chs. 8-9

II. The reign of David chs. 10-29

A. The death of Saul ch. 10

B. David's coronation and capital 11:1-9

C. David's mighty men 11:10-12:40

D. David and the ark chs. 13-16

1. The removal of the ark from Kiriath-jearim ch. 13

2. Restoring fellowship with Yahweh ch. 14

3. The importance of the priests and Levites 15:1-15

4. The joy produced by God's presence 15:16-16:6

5. David's concern for the universal worship of Yahweh 16:7-43

E. God's covenant promises to David chs. 17-29

1. The first account of God's promises to David chs. 17-21

2. The second account of God's promises to David chs. 22-27

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

(Continued in notes on 2 Chronicles)

Constable: 1 Chronicles

1 Chronicles

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Knights, C. H. "The Text of 1 Chronicles IV 12: A Reappraisal." Vetus Testamentum 37:3 (July 1987):375-77.

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Chronicles (Book Introduction)

THE FIRST BOOK OF PARALIPOMENON.

INTRODUCTION.

These Books are called by the Greek Interpreters, Paralipomenon; ( Greek: Paraleipomenon, ) that is, of things left out, or omitted; because they are a kind of supplement of such things as were passed over in the Books of Kings. The Hebrews call them, Dibre Hajamim; that is, The words of the days, or The Chronicles. Not that they are the books which are so often quoted in the Kings, under the title of, The Words of the days of the kings of Israel, and of the kings of Juda; for the Books of Paralipomenon were written after the Books of Kings; but because, in all probability, they have been abridged from those ancient words of the days, by Esdras, or some other sacred author. (Challoner) --- The author of this compilation refers to the same works, 2 Paralipomenon xvi. 11., &c. These journals were principally composed by prophets, though there were other people appointed to write the most important occurrences, 2 Kings viii. 16., and 4 Kings xviii. 18. The genealogies of families, particularly of the Levites, and the interests of piety and religion, are kept most in view. (Calmet) --- The variations which appear between this work and the other parts of Scripture, are owing to the faults of transcribers; and, though they could not be satisfactorily explained, it would be rashness to condemn the author of inaccuracy, at this distance of time, when we know so little of those transactions. (Haydock) --- Who calls in question the history of Alexander, though the different authors of it scarcely agree in one calculation of the number of troops, nations conquered, &c.?" Yet the work before us is of far higher authority, as it was dictated by the Holy Ghost. (Calmet) --- "Without it, a person would in vain pretend to understand the Scriptures." It is "an epitome of the Old Testament," and "explains many difficulties of the gospels." (St. Jerome) --- The author does not, however, seem to have designed to draw up an exact epitome, or to supply the deficiencies of the other works. (Calmet) --- The first nine chapters contain various genealogical histories. In the 10th, we have the election and death of Saul; and in the remainder of the first book, the transactions of David, (Worthington) till the year [of the world] 2990, where the second book commences with the reign of Solomon, and brings us to the end of the captivity. (The year of the world 3468.; Calmet)

Gill: 1 Chronicles (Book Introduction)

INTRODUCTION TO 1 CHRONICLES

This and the following book were reckoned by the Jews as one book, as appears by the Masoretic note at the end of the second book, and as is affirmed by Origen ^a and Jerom ^b; and they were by the ancients ^c called Chronicles, as they are by us; but they are different from the book of the chronicles of the kings of Israel and Judah, so often mentioned in the preceding books, seeing several things there referred to, as in them, are not to be found here; though no doubt many things here recorded were taken from thence under a divine direction. In the Greek version, and so in the Vulgate Latin version after that, they are called "Paralipomena", that is, things passed over or omitted, because they contain several anecdotes which are not to be found in the books of Samuel and Kings. The Hebrew title of them is, "Dibre Hayamim", words of days, day books or diaries, and what the Greeks call "Ephemerides"; though, as "yamim" sometimes signifies years, they may be named "annals"; and so the Arabic inscription is,

"the Books of Annals;''

and because they chiefly respect the kings of Judah, the Syriac inscription is,

"the Book of the Things that were done in the Times of the Kings of Judah.''

The Targum is,

"the Book of Genealogies, the Words of Days, which were from the Days of the World;''

because the first ten chapters consist of genealogies beginning from Adam. The inspired penman of these books must live after the return of the Jews from the Babylonish captivity, since he carries down the genealogy of the kings and princes of Judah beyond that time, 1Ch 3:17. It is generally thought by the Jews and Christians that Ezra was the writer of them, with which agrees the age in which he lived; and as it may seem, from the last of these books ending with the same words with which that under his name begins: so the Talmudists ^d say, that Ezra wrote his own book, and the genealogy of the chronicles unto his own, or unto Velo, "and he had brethren", 2Ch 21:2 and Jarchi affirms that he wrote them by the hand or means of Haggai, Zechariah, and Malachi, inspired prophets; though some Jewish writers ^e suppose they were written partly by him, and partly by Nehemiah; that all to 2Ch 21:2 were written by Ezra, and the rest by Nehemiah. Kimchi thinks that Ezra was not the first author and writer of these books, but that the books of Chronicles and Annals of the kings of Judah, and of the kings of Israel, were separately written before him; but that he only revised them, and with the men of the great synagogue added the genealogies, and put them into the canon of the Scriptures ^f. Spinosa ^g fancies they were written after Judas Maccabaeus had restored the temple, since the historian tells what families dwelt in Jerusalem in the times of Ezra, 1Ch 9:1 and speaks of the porters, 1Ch 9:17 two of which are mentioned, Neh 11:19 as if Ezra could not describe the families that lived when he did, or name the porters of the temple, since it was finished and dedicated in his time, Ezr 6:15, but however there is no doubt to be made of the authenticity of these books, since not only they have always been acknowledged by the Jews as a part of the canonical Scripture, and by ancient Christians, as appears by the catalogues of Melito ^h and Origen ⁱ; but there are plain references to them in the New Testament. The genealogy of Christ, by the evangelists, is formed out of them; the doxology in Rev 5:12 as some have observed, comes very near to what is used by David, 1Ch 29:11 and the passages in Act 7:48 contain the sense of what is expressed in 2Ch 2:5. The use and design of these books are chiefly to give a larger account of the kingdom of Judah, especially after the division of it from the ten tribes, and of the kings thereof, than what is given in the preceding books, as in the last of these books; and particularly they ascertain the genealogy of Christ, that it might be clear and plain of what tribe and family the Messiah came, that he descended from the tribe of Judah, and from the kings of the house of David, as in this first book. They both contain an history from Adam, to the deliverance of the Jews from their captivity in Babylon. The first of these books reaches, according to Hottinger ^k, to A. M. 2985, and the latter is an history of four hundred and seventy two years. According to Bishop Usher ^l the former contains a course of 2990 years, and the latter of four hundred and seventy eight.

Gill: 1 Chronicles 29 (Chapter Introduction)

INTRODUCTION TO 1 CHRONICLES 29

This chapter relates how largely and liberally David, besides what he had before done, and his princes, offered towards defraying the expenses of building the temple, 1Ch 29:1 and the joy and thankfulness that he and his people expressed on that account, attended with prayers for Solomon, and offering sacrifices unto the Lord, 1Ch 29:9 and the chapter is closed, and so the book, with an account of the second unction of Solomon, the placing him on the throne, and the submission of all ranks of men unto him, and of the death of David, 1Ch 29:22.