1 Chronicles 29 commentary

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

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

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

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

CHAPTER 29

1Ch 29:1-9. David Causes the Princes and People to Offer for the House of God.

1-2. Solomon ... is yet young and tender--Though Solomon was very young when he was raised to the sovereign power, his kingdom escaped the woe pronounced (Ec 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.

3-4. Moreover ... I have of mine own proper good, &c.--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; 28:16; Is 13:12). The amount was three thousand talents of gold and seven thousand talents of refined silver.

5. who then is willing to consecrate his service--Hebrew, "fill his hand"; that is, make an offering (Ex 32:29; Le 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 (Ex 25:1-8).

6-8. Then the chief of the fathers--or heads of the fathers (1Ch 24:31; 27:1).

princes of the tribes--(1Ch 27:16-22).

rulers of the king's work--those who had charge of the royal demesnes and other possessions (1Ch 27:25-31).

offered willingly--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.

10-19. Wherefore David blessed the Lord--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.

20. all the congregation ... worshipped the Lord, and the king--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.

21-22. they sacrificed ... And did eat and drink--After the business of the assembly was over, the people, under the exciting influence of the occasion, still remained, and next day engaged in the performance of solemn rites, and afterwards feasted on the remainder of the sacrifices.

23. Solomon sat on the throne of the Lord--As king of Israel, he was the Lord's vicegerent.

24. submitted themselves--Hebrew, "put their hands under Solomon," according to the custom still practised in the East of putting a hand under the king's extended hand and kissing the back of it (2Ki 10:15).

1Ch 29:26-30. His Reign and Death.

26. Thus David ... reigned--(See 1Ki 2:11).

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.

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.

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

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 2Chr 9:29.

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

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.

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.

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.

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.

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.

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

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

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

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.

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.

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!

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

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

With their drink-offerings - The Targum says a thousand drink-offerings, making these libations equal in number to the other offerings.

And sacrifices - These were peace-offerings, offered for the people, and on the flesh of which they feasted.

They made Solomon - king the second time - The first time of his being anointed and proclaimed king was when his brother Adonijah affected the throne; and Zadok, Nathan, and Benaiah anointed and proclaimed him in a hurry, and without pomp. See 1Kgs 1:39. Now that all is quiet, and David his father dead, (for he was probably so at the time of the second anointing), they anointed and proclaimed him afresh, with due ceremonies, sacrifices, etc.

To be the chief governor - To be the vicegerent or deputy of Jehovah; for God never gave up his right of king in Israel; those called kings were only his lieutenants: hence it is said, 1Chr 29:23, "that Solomon sat on the throne of the Lord as king instead of David his father."

Submitted themselves - נתנו יד תחת שלמה nathenu yad tachath Shelomoh. "They gave the hand under Solomon;" they swore fealty to him. We have already seen that putting the hand under the thigh (super sectionem circumcisionis) was the form of taking an oath. See the note on Gen 24:9.

And he died - David, at his death, had every thing that his heart could wish.

1. A good old age, having lived as long as living could be desirable, and having in the main enjoyed good health.

2. Full of days; having lived till he saw every thing that he lived for either accomplished or in a state of forwardness.

3. Full of riches; witness the immense sums left for the temple.

4. Full of honorer; having gained more renown than any crowned head ever did, either before his time or since - laurels that are fresh to the present hour.

The acts of David - first and last - Those which concerned him in private life, as well as those which grew out of his regal government. All these were written by three eminent men, personally acquainted with him through the principal part of his life; these were Samuel and Gad the seers, and Nathan the prophet. These writings are all lost, except the particulars interspersed in the books of Samuel, Kings, and Chronicles, none of which are the records mentioned here.

The times that went over him - The transactions of his reign, and the occurrences and vicissitudes in his own kingdom, as well as those which were over all the kingdoms of the countries, i.e., in the surrounding nations, in most of which David had a share during his forty years' reign. Relative to the character of David, see a few remarks in the note on 1Kgs 2:10 (note); and see more at the end of the Psalms.

Dr. Delaney gives a just view of his character in a few words: "To sum up all, David was a true believer, a zealous adorer of God, teacher of his law and worship, and inspirer of his praise. A glorious example, a perpetual and inexhaustible fountain of true piety. A consummate and unequalled hero; a skillful and fortunate captain; a steady patriot; a wise ruler; a faithful, generous, and magnanimous friend; and, what is yet rarer, a no less generous and magnanimous enemy. A true penitent, a divine musician, a sublime poet, and an inspired prophet. 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 for ever!

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

Of Ophir - The best and purest gold. The walls - The walls of the temple with God, and of the rooms adjoining to it, with silver beaten out into plates.

To consecrate - 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.

Rejoiced - 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. Great joy - 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.

Blessed, &c. - 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.

To offer - 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. Of thine - 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.

Strangers - 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. None abiding - 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.

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

Of Abraham, &c. - A God in covenant with them, and with us for their sakes. Keep forever - 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. Prepare - Or, rather, confirm, thou who hast begun a good work, confirm and carry it on by thy grace.

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

The second time - The first time, was when he was made king during Adonijah's conspiracy. And Zadok - It must be remembered that the high - priest had his viceregent who might officiate in his stead. So that this action of theirs, the anointing Zadok, did not, actually constitute him high - priest, but only settled the reversion of it upon him and his line after Abiathar's death; even as David's making Solomon king, and their anointing Solomon to be the chief governor here, did not put him into actual possession of the kingdom, but only gave him a right to it after the present king's death: hence, notwithstanding this anointing, Abiathar continued to exercise his office 'till Solomon thrust him out, 1Kings 2:27.

Of the Lord - On the throne of Israel, which is called the throne of the Lord, because the Lord himself was in a peculiar manner the king and governor of Israel. He had the founding, he had the filling of their throne, by immediate direction.

Thus, &c. - This sacred writer having mentioned the anointing of Solomon and upon that occasion proceeded to give a farther account of Solomon's actual settlement in his kingdom, returns to his main business, to give an account of the close of David's reign and life. He here brings him to the end of his day, leaves him asleep, and draws the curtains about him.

Riches and honour - That is, he had enough of this world, and of the riches of and honour of it; and he knew when he had enough. He was satisfied with it, and very willing to go to a better place.

The book - In the chronicles of the kingdom, which were written by Nathan and Gad, who were not only prophets, but historiographers out of which either they or some other prophets took by the direction of God's spirit such passages, as were most important and useful for the church in succeeding ages.

The times - The changes which befel him; both his troubles, and his successes, the word time or times being often put for things done or happening in them. The countries - Bordering upon the land of Canaan.

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 LORD.

Comparatively: for he was now married, as appears by comparing 2 Chron. 9. 30. and 12. 13.

Marginal references: Ch. 22. 5.

2 Now I have prepared with all my might for the house of my God, the gold for things to be made of gold, and the silver for things of silver, and the brass for things of brass, the iron for things of iron, and wood for things of wood; onyx-stones, and stones to be set , glistering stones, and of divers colours, and all manner of precious stones, and marble-stones in abundance.

Diamonds, or Emeraulds, or Rubies, or any of those pretious Stones which are usually set in Rings or such things.

3 Moreover, because I have set my 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,

Of that which I had reserved as a peculiar Treasure to my own Use, after I had separated those things which I had devoted to God.

Marginal references: Heb. there is to me a peculiar treasure.

4 Even 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 :

Which was accounted the best and purest Gold: of which see Iob. 22. 24. & 28. 16. Isa. 13. 12. By which it appears that those 100000 Talents mentioned before, ch. 22. 14. were a courser and impurer sort of Gold.

The Walls of the Temple with Gold, and of the Rooms adjoyning to it with Silver beaten out into Plates and put upon the other Materials here and there as it was thought fit.

Marginal references: 1 Kin. 9. 28.

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 willing, to consecrate his service this day unto the LORD?

Heb. to fill his hand, i. e. to offer an Offering, as Exod. 32 29. Levit. 8. 33. as I have done.

Marginal references: Heb. to fill his hand.

9 Then the people rejoyced , for that they offered willingly because with perfect heart they offered willingly to the LORD: and David the king also rejoyced with great joy.

Because this was both an Effect of Gods Grace in them, and an Eminent Token of Gods Favour and Goodness to be continued to them, and a good Pledge that this great and long-desired Work of the building of the Temple would receive a certain and a speedy Accomplishment.

11 Thine, O LORD is the greatness, and the power , and the glory, and the victory, and the majesty: for all that is in the heaven, and in the earth, is thine; thine is the kingdom, O LORD, and thou art exalted as head above all .

i. e. Thou art Great, and Powerful, &c.

As the Soveraign Lord and Owner of all Persons and Things.

Marginal references: Mat. 6. 13. 1 Tim. 1. 17. Rev. 5. 13.

12 Both riches and honour come of thee, and thou reignest over all , and in thine hand is power and might, and in thine hand it is to make great, and to give strength unto all .

i. e. Thou disposest of Riches and Honour, as thou pleasest.

Even to the weakest, whom thou canst make strong, and to the strongest, who are weak without thy help.

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 come of thee, and of thine own have we given thee .

i. e. That thou shouldest 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.

We return onely what we have received, and therefore we do onely pay a Debt to thee, and do not hereby oblige thee or deserve any thing from thee.

Marginal references: Heb. [illegible: 1 word] or, [illegible: 1 word] [illegible: 1 word].; Heb. [illegible: 1 word] hand.

15 For we are strangers before thee, and sojourners, as were all our fathers : our days on the earth are as a shadow, and there is none abiding .

These Words may contain a reason either 1. of the first clause of v. 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 v. 14. are strangers, &c. poor Pilgrims who bring nothing into the World, and pass hastily thorough it, and can carry nothing with us out of it. Or rather 2. of the last clause of that 14t[illegible: 1+ letters]. 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 onely thy Tenants: and as our Fathers once were meer strangers in it, even with or before men, Psal. 105. 12. so we at this day are no better with or before thee, having no absolute Right and Title in it, but onely to travel through it, and sojourn in it for that short time [illegible: 1 word] we live in the World. And thus the Argument seems to be [illegible: 1 word] from Levit. 25. 23. where this is given as a reason why [illegible: 1 word] Inheritances of the Land of Canaan could not be sold for ever, but onely till the Jubily, for, saith God, the land is mine, as to Dominion and Propriety, for ye were (or, for, or, but you are) onely strangers and sojourners with me.

We onely give to thee what we must shortly leave, and what we cannot keep to our selves: and therefore it is a great Favour that [illegible: 1 word] wilst accept such Offerings; or, and therefore we are not perpetual Possessors of this Land and the Fruits of it, but onely Pilgrims and Passengers thorough it.

Marginal references: Psal. [illegible: 1 word] Heb. 11. [illegible: 1 word] 1 Pe[illegible: 1+ letters]. 2. [illegible: 1 word] ▪; Psal. [illegible: 1 word]. [illegible: 1 word] & [illegible: 1 word]; Heb. [illegible: 1 word] [illegible: 1 word], Lev. 25▪ [illegible: 1 word]

17 I know also, my God, that thou triest the heart, and hast pleasure in uprightness. As for me, in the uprightness of mine heart I have willingly offered all these things: and now have I seen with joy thy people which are present here, to offer willingly unto thee .

By the largeness of their Offering I dis[illegible: 1+ letters]ern the Sincerity, Willingness and Generosity of their Hearts towards thee: for David judged, as in reason and charity he ought, of the Tree by its Fruit, and of their Hearts by their Actions.

Marginal references: 1 [illegible: 1 word] [illegible: 1 word] [illegible: 1 word]; Heb▪ [illegible: 1 word]

18 O LORD God of Abraham, Isaac, and of Israel our father, keep this for ever in the imagination of the thoughts of the heart of thy people , and prepare their heart unto thee .

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 Grac[illegible: 1+ letters] to them, that they may persist in the s[illegible: 1+ letters]me generous and Pious Disposition towards thee and thy Worship

Or rather, as it is in the Margent, 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.

Marginal references: [illegible: 1 word], [illegible: 1 word]

19 And give unto Solomon my son a perfect heart to keep thy commandments, thy testimonies and thy statutes, and to do all these things, and to build the palace for the which I have made provision .

By purchasing the Place, 1 Chron. 21. and providing for the Expences of the Work.

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 king .

The Lord with Religious, and the King with Civil, Worship, as it is evident.

21 And they sacrificed sacrifices unto the LORD , and offered burnt-offerings unto the LORD, on the morrow after that day, even a thousand bullocks, a thousand rams, and a thousand lambs, with their drink-offerings, and sacrifices in abundance for all Israel :

Before the Ark, which was there.

Either 1. on the behalf of all Israel, to praise God in their Names, to procure Gods Presence and Blessing for them all. Or 2. so many, that the Feasts which, after the manner, were made of the remainders of the Sacrifices, were abundantly sufficient for all the Israelites which were then present and desired to partake of them; or for all the Governours of Israel there assembled, who may well pas[illegible: 1+ letters] under the name of all Israel, because they represented them all.

22 And did eat and drink before the LORD on that day with great gladness, and they made Solomon the son of David king the second time , and anointed him unto the LORD to be the chief governour , and Zadok to be priest .

i. e. Before the Ark, in Courts or Places as near to it as they conveniently could. Or, as in Gods Presence, in a Solemn and Religious manner, praising God for this great Mercy, and begging his Blessing upon this great Affair.

This is called the second time in reference to the first time, which was either 1. when he was made King during Adonijahs Conspiracy, of which see 1 King. 1. 34, &c. And so this was done after Davids death, and not upon that day, when this Feasting and Solemnity lasted, as the words at first view seem to insinuate, this being related in the same verse, and immediately after the Relation of the Feast. But there are Examples of things done at distant times put together in one verse, as Act 7. 15. So Iacob went down into Egypt, and died, he and our Fathers, i. e first he, and afterward our Fathers. So here, They did eat——on that day with great gladness, and afterward they made Solomon—king the second time. And this Opinion seems to be confirmed by the following Passages, in which it is related that at this same time they anointed Zadok to be Priest, and that Solomon was King instead of David, and that all Israel, and all Davids sons submitted to him: All which was not done till after Davids death, as may be gathered by comparing this with 1 King. 1. & 2. or 2. in 1 Chron. 23. 1. where it is said that David—made Solomon his Son King over Israel; i. e. he declared him his Successor. And so this second time was during Davids Life. And what David had more privately declared, ch. 23. he now more solemnly owns in this great and general Assembly, in which by Davids Order and the Consent of all that Assembly Solomon was anointed King, i. e. to be King after his Fathers death. And this Opinion the Text seems most to favour. For it is said, And they made Solomon King, &c. they, who? That must be fetched out of the foregoing Words and Verses, they who did eat and drink before the Lord on that day with great gladness, as it is here said, and then immediately it follows, and that with a copulative conjunction, and they made Solomon King, &c. which without violence cannot be pulled away from the foregoing Words. And therefore they must be David and all the Congregation, who were then present, v. 20. of whom it is said, they sacrificed, &c. v. 21. and they did eat, &c. and they made Solomon, &c. The great Objection against this Opinion is, that they anointed Zadok to be Priest at this time, which was not done till after Davids death; for till then Abiathar [illegible: 1+ letters]s not thrust out from being Priest, &c. 1 King. 2. 26, 27. This indeed is a difficulty, but not insoluble. It must be remembred that the High-priest had his Vicegerent who might officiate in his stead when he was hindred by Sickness or other indispensable Occasion; and that there seems to be something more than ordinary in Zadoks case; for although Abiathar was properly the Highpriest, yet Zadok seems after a sort to be joyned in Commission with him, as we see 2 Sam. 15. 29. & 19. 11. and it is expresly said Zadok and Abiathar were Priests, 2 Sam. 20. 25. and 1 King. 4. 4. And it may be further considered, that this anointing of Zadok might be occasioned by some miscarriage of Abiathar not recorded in Scripture. Possibly he was unsatisfied with this Design of translating the Crown to Solomon, and did now secretly favour Adoni [illegible: 1+ letters]ahs Person and Right, which afterward he did more openly defend: Which being known to David by information, might induce him and the Princes who favoured Solomon to take this course. Which they might the more willingly do in consideration of that Divine Threatning, 1 Sam. 2. 31, &c. of translating the Priesthood from Ithamars and Elis House, of which Abiathar was, to Eleazars Line, to which it had been promised to perpetuity, Numb. 25. 13. of which Line Zadok was. And they might judge this a sit Season, or might be directed by God at this time to execute that Threatning to the one, and promise to the other Family. And yet this Action of theirs in anointing Zadok did not, as I suppose, actually constitute him High-priest, but onely settled the Reversion of it upon him and his Line after Abiathars death. Even as Davids making Solomon king, ch. 23. 1. and their anointing Solomon to be the chief Governour here did not put him into actual Possession of the Kingdom, but onely gave him a Right to it in Reversion after the present Kings death, as Samuels anointing of David, 1 Sam. 16. had done to David before him. Hence, notwithstanding this Anointing, Abiathar continued to exercise his Office till Solomon thrust him out, 1 King. 2. 27 and even after he was removed from the Execution of his Office, yet he was reputed the Priest till he died, being so called 1 King. 4. 4. And this, I hope, may in some sort resolve that difficulty. For the other Arguments they seem not considerable. For as for what follows v. 23, 24, 25. Then Solomon sat on the Throne, &c. that indeed seems to belong to the time after Davids death, being sufficiently [illegible: 1+ letters]eparated from this 22d. verse; and not so knit to the foregoing Words, as those words, and they made Solomon King, &c. are. And for the particle, then, that is confessed by all to be often used at large and indefinitely for, about or after that time.

i. e. To be King after Davids death.

Of which the last Note but one.

Marginal references: [illegible: 1 word]. 21. 39.

23 Then Solomon sat on the throne of the LORD as king in stead of David his father, and prospered, and all Israel obeyed him.

i. e. On the Throne of Israel▪ which is called the Throne of the Lord, either more generally as all Thrones are the Lords, by whom Kings reign, Prov. 8. 15. and Magistrates are ordained, Rom. 13. 1, 2. or more specially and peculiarly; Either 1. because the Lord himself was in a peculiar manner the King and Governour of Israel, not onely in the time of the Judges, but afterward, Psal. 44. 4. & 89. 18. & 149. 2. Isa▪ 33. 22. or 2. because it was the Throne of Christ the Lord, whose Vicegerents David and Solomon and their Successors were, for whom this Throne was reserved, and by whom it was to be established and enjoyed for ever, Luke 2. 32. 33. Or 3. The Throne of the Lord is put for, The Throne of the People of the Lord, by a concise and short manner of Speech which is frequent in the Hebrew Language, as when the Key of David is put for the Key of the House of David; and the Mountain of the Lord, for the Mountain of the Lords House: Or 4. Because this Throne fell to Solomon not by right of Inheritance▪ for he had Elder Brethren, but by the special Appointment and Gift of the Lord. And so this, of the Lord, is the genitive case of the Efficient, as the Learned call it, and signifies, which the Lord gave him.

24 And all the princes, and the mighty men, and all the sons likewise of king David submitted themselves unto Solomon the king.

Heb. Put their Hands under Solomon, i. e. They owned him for their King, and themselves for his Subjects, and sware Fealty to him; which possibly they now did after the ancient manner with that Ceremony of putting their Hands under his Thigh which was used in Swearing, Gen. 24. 2. & 47. 29. or at least the thing is signified by a Phrase taken from that practice formerly used, though now neglected; it being usual in all Nations and Languages to signifie present things by Phrases taken from Ancient Customs.

Marginal references: Heb. gave the hand under Solomon, Gen. 24. 2, 3. & 47. 29.

25 And the LO[illegible: 1+ letters]D magnified Solomon exceedingly in the sight of all Israel, and bestowed upon him such royal majesty , as had not been on any king before him in Israel.

i. e. Such Honour and Reputation together with Power and Riches, and all things which make a King Great and Glorious.

Either David or Saul, or any of the former Governours of Israel, the Word, King, being oft used in a large sence for any Governour.

Marginal references: 1 Kin. 3. 13. 2 Chr. 1. 12. Eccles. 2. [illegible: 1+ letters].

26 Thus David the son of Jesse, reigned over all Israel .

This Sacred Writer having mentioned the Anointing of Solomon to be King, v. 22. and upon that occasion proceeded to give a further Account of Solomons Actual Settlement in his Kingdom, and of his prosperous and glorious Management of it, v. 23, 24, 25. he now returns to his main and proper Business, to give an Account of the Close of Davids Reign and Life. Thus; i. e. in manner hitherto expressed, David—reigned, &c.

28 And he died in a good old age, full of days , riches, and honour: and Solomon his son reigned in his stead.

Fully satisfied with the days which God had given him, having had the Happiness to see his Beloved Solomon settled in his Throne, being now weary of this Life, and desiring to be with God.

29 Now the acts of David the king, first and last, behold, they are written in the book of Nathan the prophet, and in the book of Gad the seet ,

Either in the two Books of Samuel, as they are now called, which were written part by Samuel, and part by Nathan and Gad. Or, in the Annals or Chronicles of that Kingdom, which were written by Nathan and Gad, who were not onely Prophets, but Historiographers or Annalists; out of which either they or some other Prophets took out by the direction of Gods Spirit such Passages as were most important and useful to the Church and to the World in succeeding Ages.

Marginal references: Or, history.; Heb. words.

30 With all his reign and his might, and the times that went over him , and over Israel, and over all the kingdoms of the countries .

i. e. The Changes which befel him, both his Persecutions and manifold Troubles; and his great Successes and Atchievements: The Word time or times being oft put for things done or happening in them, as Psal. 31. 15. & 77. 5.

Heb. Of these Countries, to wit, bordering upon the Land of Canaan, or not far from it.

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.

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.

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.

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.

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.).

1Ch 29:9

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

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).

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.”

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.

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.

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).

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.

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.

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.

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.

1Ch 29:20 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.

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

1Ch 29:25

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

1Ch 29:26-27 כּל־ישׂראל על (as in 1Ch 11:1; 1Ch 12:38), referring to the fact that David had been for a time king only over Judah, but had been recognised at a later time by all the tribes of Israel as king. The length of his reign as in 1Ki 2:11. In Hebron seven years; according to 2Sa 5:5, more exactly seven years and six months.

1Ch 29:28

On וכבוד עשׁר cf. 1Ki 3:13; 2Ch 17:5.

1Ch 29:29-30

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

Presents for the Temple. (b. c. 1015.)

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 Lord God. 2 Now I have prepared with all my might for the house of my God the gold for things to be made of gold, and the silver for things of silver, and the brass for things of brass, the iron for things of iron, and wood for things of wood; onyx stones, and stones to be set, glistering stones, and of divers colours, and all manner of precious stones, and marble stones in abundance. 3 Moreover, because I have set my 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, 4 Even 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: 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 willing to consecrate his service this day unto the Lord ? 6 Then the chief of the fathers and princes of the tribes of Israel, and the captains of thousands and of hundreds, with the rulers of the king's work, offered willingly, 7 And gave for the service of the house of God of gold five thousand talents and ten thousand drams, and of silver ten thousand talents, and of brass eighteen thousand talents, and one hundred thousand talents of iron. 8 And they with whom precious stones were found gave them to the treasure of the house of the Lord , by the hand of Jehiel the Gershonite. 9 Then the people rejoiced, for that they offered willingly, because with perfect heart they offered willingly to the Lord : and David the king also rejoiced with great joy.

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 (v. 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, ch. xxii. 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 (v. 4, 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 (Ps. xxvi. 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 (v. 5): And who then is willing to concecrate 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, v. 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, v. 9. How generous they were appears by the sum total of the contributions, v. 7, 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.

David's Prayer to God; Sacrifices Offered. (b. c. 1015.)

10 Wherefore David blessed the Lord before all the congregation: and David said, Blessed be thou, Lord God of Israel our father, for ever and ever. 11 Thine, O Lord , is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth is thine; thine is the kingdom, O Lord , and thou art exalted as head above all. 12 Both riches and honour come of thee, and thou reignest over all; and in thine hand is power and might; and in thine hand it is to make great, and to give strength unto all. 13 Now therefore, our God, we thank thee, and praise thy glorious name. 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 come of thee, and of thine own have we given thee. 15 For we are strangers before thee, and sojourners, as were all our fathers: our days on the earth are as a shadow, and there is none abiding. 16 O Lord our God, all this store that we have prepared to build thee a house for thine holy name cometh of thine hand, and is all thine own. 17 I know also, my God, that thou triest the heart, and hast pleasure in uprightness. As for me, in the uprightness of mine heart I have willingly offered all these things: and now have I seen with joy thy people, which are present here, to offer willingly unto thee.   18 O Lord God of Abraham, Isaac, and of Israel, our fathers, keep this for ever in the imagination of the thoughts of the heart of thy people, and prepare their heart unto thee: 19 And give unto Solomon my son a perfect heart, to keep thy commandments, thy testimonies, and thy statutes, and to do all these things, and to build the palace, for the which I have made provision. 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 king. 21 And they sacrificed sacrifices unto the Lord , and offered burnt offerings unto the Lord , on the morrow after that day, even a thousand bullocks, a thousand rams, and a thousand lambs, with their drink offerings, and sacrifices in abundance for all Israel: 22 And did eat and drink before the Lord on that day with great gladness. And they made Solomon the son of David king the second time, and anointed him unto the Lord to be the chief governor, and Zadok to be priest.

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 (v. 10): Wherefore David blessed the Lord, not only alone in his closet, but before all the congregation. This I expected when we read (v. 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, &c., but that his is the greatness, power, and glory, that is, he has them in and of himself, v. 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, v. 10. Ps. lxviii. 35.

2. He acknowledges with thankfulness the grace of God enabling them to contribute so cheerfully towards the building of the temple (v. 13, 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? Luke xvii. 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, Ps. cx. 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 (v. 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 (v. 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 (v. 14), and again (v. 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, v. 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 (v. 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 (v. 19), Give him a perfect heart. He had charged him (ch. xxviii. 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, v. 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 (v. 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, v. 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.

Solomon Magnified. (b. c. 1015.)

23 Then Solomon sat on the throne of the Lord as king instead of David his father, and prospered; and all Israel obeyed him. 24 And all the princes, and the mighty men, and all the sons likewise of king David, submitted themselves unto Solomon the king. 25 And the Lord magnified Solomon exceedingly in the sight of all Israel, and bestowed upon him such royal majesty as had not been on any king before him in Israel. 26 Thus David the son of Jesse reigned over all Israel. 27 And the time that he reigned over Israel was forty years; seven years reigned he in Hebron, and thirty and three years reigned he in Jerusalem. 28 And he died in a good old age, full of days, riches, and honour: and Solomon his son reigned in his stead. 29 Now the acts of David the king, first and last, behold, they are written in the book of Samuel the seer, and in the book of Nathan the prophet, and in the book of Gad the seer, 30 With all his reign and his might, and the times that went over him, and over Israel, and over all the kingdoms of the countries.

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

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

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

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

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

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