1 chronicles 28 commentary

1 CHRONICLES 28 COMMENTARY
EDITED BY GLENN PEASE
David’s Plans for the Temple
1David summoned all the officials of Israel to
assemble at Jerusalem: the officers over the
tribes, the commanders of the divisions in the
service of the king, the commanders of thousands
and commanders of hundreds, and the officials in
charge of all the property and livestock belonging
to the king and his sons, together with the palace
officials, the warriors and all the brave fighting
men.
BARNES, "Officer - literally, as in the margin. This is the only occasion in which
eunuchs are mentioned in connection with David’s reign; and it is to be remarked that
they occupy, during the earlier period of the Jewish kingdom, a very subordinate
position.
CLARKE, "David assembled - This refers to the persons whose names and offices
we have seen in the preceding chapter.
1

GILL, "And David assembled all the princes of Israel, the princes of the
tribes,.... Whose names are given in 1Ch_27:16.
and the captains of the companies that ministered to the king by course;
monthly, each having 24,000 men under him, whose names are expressed, 1Ch_27:2.
and the captains over the thousands; of which there were twenty four in a course,
at the head of each 1000, under the chief captain:
and captains over the hundreds: centurions under the second captains:
and the stewards over all the substance and possession of the king, and of
his sons; whose names may be read in 1Ch_27:25.
with the officers: the courtiers:
and with the mighty men, and with all the valiant men; both men of valour, and
of wealth and riches: these David
assembled unto Jerusalem; the metropolis of the kingdoms and where his court and
palace were.
HENRY, "A great deal of service David had done in his day, had served his
generation according to the will of God, Act_13:36. But now the time draws night that
he must die, and, as a type of the Son of David, the nearer he comes to his end the more
busy he is, and does his work with all his might. He is now a little recovered from the
indisposition mentioned 1Ki_1:1, when they covered him with clothes, and he got no
heat: but was cure is there for old age? He therefore improves his recovery, as giving him
an opportunity of doing God and his country a little more service.
I. He summoned all the great men to attend him, that he might take leave of them all
together, 1Ch_28:1. Thus Moses did (Deu_31:28), and Joshua, Jos_23:2; Jos_24:1.
David would not declare the settlement of the crown but in the presence, and to the
satisfaction, of those that were the representatives of the people.
JAMISON, "1Ch_28:1-8. David exhorts the people to fear God.
David assembled all the princes of Israel — that is, the representatives of the
people, the leading men of the kingdom, who are enumerated in this verse according to
their respective rank or degree of authority.
princes of the tribes — (1Ch_27:16-22). Those patriarchal chiefs are mentioned
first as being the highest in rank - a sort of hereditary noblesse.
the captains of the companies — the twelve generals mentioned (1Ch_27:1-15).
the stewards, etc. — (1Ch_27:25-31).
the officers — Hebrew, “eunuchs,” or attendants on the court (1Sa_8:15; 1Ki_22:9;
2

2Ki_22:18); and besides Joab, the commander-in-chief of the army, the heroes who had
no particular office (1 Chronicles 11:10-12:40; 2Sa_23:8-39). This assembly, a very
mixed and general one, as appears from the parties invited, was more numerous and
entirely different from that mentioned (1Ch_23:2).
K&D, "David summoned the estates of the kingdom, and presented Solomon to them
as his divinely chosen successor on the throne.
1Ch_28:1
“All the princes of Israel” is the general designation, which is then specialized. In it are
included the princes of the tribes who are enumerated in 1Ch_27:16-22, and the princes
of the divisions which served the king, who are enumerated in 1Ch_27:1-15; the princes
of thousands and hundreds are the chiefs and captains of the twelve army corps (1Ch_
27:1), who are subordinate to the princes of the host: the princes of all the substance and
possessions of the king are the managers of the domains enumerated in 1Ch_27:25-31.
‫ָיו‬‫נ‬ ָ‫ב‬ ְ‫וּל‬ is added to ֶ‫ל‬ ֶ‫מּ‬ַ‫,ל‬ “of the king and of his sons,” because the possession of the king
as a property belonging to the house (domanium) belonged also to his sons. The Vulg.
incorrectly translates ‫ָיו‬‫נ‬ ָ‫ב‬ ְ‫ל‬ filiosque suos, for in this connection ְ‫ל‬ cannot be nota accus.
‫ים‬ ִ‫יס‬ ִ‫ר‬ ָ‫סּ‬ ַ‫ה‬ ‫ם‬ ִ‫,ע‬ with (together with) the court officials. ‫ים‬ ִ‫יס‬ ִ‫ר‬ ָ‫ס‬ are not eunuchs, but royal
chamberlains, as in 1Sa_8:15; see on Gen_37:36. ‫ים‬ ִ‫ר‬ ‫בּ‬ִ‫גּ‬ ַ‫ה‬ has been well translated by
the lxx τοὺς δυνάστας, for here the word does not denote properly or merely war heroes,
but powerful influential men in general, who did not occupy any special public or court
office. In ‫ל‬ִ‫י‬ ַ‫ח‬ ‫ר‬ ‫בּ‬ִ‫ל־גּ‬ָ‫כ‬ ְ‫וּל‬ all the others who were present in the assembly are
comprehended.
BENSON, "1 Chronicles 28:1. David assembled all the princes, &c. — A great deal
of business David had done in his day, and had served his generation according to
the will of God. But now the time draws nigh that he must die, and the nearer he
comes to his end, the more busy he is, and does his work with all his might. He is
now recovered from the weakness, mentioned 1 Kings 1:1. He therefore improves his
recovery, as giving him an opportunity of doing God and his country a little more
service.
ELLICOTT, "DAVID’S LAST INSTRUCTIONS AND DEATH
(1 Chronicles 28, 29).
David charges Solomon before the National Assembly to build the Temple (1
Chronicles 28:1-10), and delivers to him the plans and materials of the building and
3

its furniture (1 Chronicles 28:11-21).
Verse 1
(1) And David assembled all the princes of Israel.—As he had called the National
Assembly before removing the Ark (1 Chronicles 13:1; 1 Chronicles 15:3). Who the
princes (sârîm) were is defined in the following clauses.
The princes of the tribes.—See the list of them in 1 Chronicles 27:16-22.
Captains of the companies.—Rather, princes of the courses, who served the king:
viz., those enumerated in 1 Chronicles 27:1-15.
Stewards.—See 1 Chronicles 27:25-31. Both “captains” and “stewards” are sârîm in
the Hebrew.
Possession (miqnèh).—A word generally used, like the Greek κτῆμα ( κτῆνος), of
possessions in cattle—live stock.
And of his sons.—Perhaps considered as his heirs, or rather, from the old tribal view
of property, as sharing the royal domains with him.
With the officers.—Heb., sarîsîm, eunuchs. The word appears to be used in a
generalised sense, and to denote simply courtiers or palace officials. (Comp. Genesis
37:36; 1 Samuel 8:15; 1 Kings 22:9; Jeremiah 38:7; Jeremiah 41:16.)
The mighty men.—“The heroes” (ha-gibbórîm) or “warriors” of 1 Chronicles
11:31-47; 1 Chronicles 11:12. But the LXX. and Vulg. interpret men of rank and
wealth, magnates ( τοὺς δυνάστας, Luke 1:52).
And with all the valiant men.—Literally, and every mighty man (“gibbôr”) of
valour, a phrase meant to include all other persons of importance. It is noticeable
that in this meeting of the estates of the realm all the dignitaries of 1 Chronicles 27
are present (contrast 1 Chronicles 15:25; 1 Chronicles 23:2; 1 Chronicles 13:1),
except the priests and Levites. (But comp. 1 Chronicles 28:21.)
TRAPP, "1 Chronicles 28:1 And David assembled all the princes of Israel, the
princes of the tribes, and the captains of the companies that ministered to the king
by course, and the captains over the thousands, and captains over the hundreds, and
the stewards over all the substance and possession of the king, and of his sons, with
the officers, and with the mighty men, and with all the valiant men, unto Jerusalem.
4

Ver. 1. And David assembled.] Here the holy penman returneth to the history, which
he began to set forth. [1 Chronicles 23:1-2] And verily this speech of David’s should
be the more set by, because it was one of his last - inter Davidis novissima - wherein
he ordereth what he would have done after his death; and taketh care of posterity.
Me mortuo terra igne misceatur, (a) was a wild speech of a most wicked emperor. I
could not but heartily affect the man, said Theodosius concerning Ambrose, because
I saw him solicitous of the Church’s welfare after his decease, no less than he was
wont to be while alive.
And of his sons.] Or, And his sons; these were a part of the assembly.
COFFMAN, "This and the following chapter conclude First Chronicles and are
devoted to the final words and instructions of king David, especially as they related
to Solomon and the construction of the temple. David freely confessed here that God
had told him, "Thou shalt not build a house for my name" (1 Chronicles 28:3); but
David nevertheless proceeded to build it, making all the necessary preparations for
doing so, accumulating the necessary supplies, and vigorously commanding
Solomon and all Israel to build it. Throughout human history, every man has been
credited with doing what he commanded others to do, a principle illustrated a
hundred times in the Bible; and we must therefore accept the truth that David's
actions with reference to Solomon's temple were sinful. He violated the prohibition
that God laid upon him.
The inspired Chronicler has given us in these chapters a faithful and accurate
record of what was said and done; but many of the things David said and did in
these two chapters were not based upon what God had commanded but upon
David's sincere and honest misunderstanding of the prophecy of the Lord through
Nathan the prophet.
Once the die was cast and all Israel had enthusiastically accepted the idea of
building a temple, God indeed accommodated to it, continuing to bless Israel, and
even overruling their sins and mistakes, bending them to contribute toward the
Eternal Purpose of Redemption for all mankind.
Yes, God even commanded the temple to be rebuilt under Ezra and Nehemiah; but
5

at that stage in Israel's long and rebellious history of sin and apostasy, the heavenly
command to build again the temple must be viewed as exactly the equivalent of
Jesus' command for Judas Iscariot to betray him (John 13:27), or the command of
God's angel to Balaam, "Go with the men" (Numbers 22:35).
Solomon's temple, in every real sense, was the project conceived and achieved by
David. It was in the same category as the monarchy, used and overruled by God
toward the achievement of his eternal purpose; but neither of them, in the ultimate
sense, was actually the will of God, except in the sense that he permitted them.
This background review of the Jewish temple should be kept continually in mind in
our study of these two chapters.
DAVID'S PUBLIC ANNOUNCEMENT THAT SOLOMON WOULD BUILD THE
TEMPLE
"And David assembled all the princes of Israel, the princes of the tribes, and the
captains of the companies that served the king by course, and the captains of
thousands, and the captains of hundreds, and the rulers over all the substance and
possessions of the king and of his sons, with the officers, and the mighty men, even
all the mighty men of valor, unto Jerusalem. Then David the king stood up upon his
feet, and said, Hear me, my brethren, and my people: as for me, it was in my heart
to build a house of rest for the ark of the covenant of Jehovah, and for the footstool
of our God; and I made ready for the building. But God said unto me, "Thou shalt
not build a house for my name, because thou art a man of war, and hast shed much
blood. Howbeit Jehovah, the God of Israel, chose me out of all the house of my
father to be king over Israel forever: for he hath chosen Judah to be prince; and in
the house of Judah, the house of my father; and among the sons of my father he took
pleasure in me to make me king over all Israel; and of all my sons (for Jehovah hath
given me many sons) he hath chosen Solomon my son to sit upon the throne of the
kingdom of Jehovah over Israel. And he said unto me, Solomon thy son, he shall
build my house and my courts; for I have chosen him to be my son, and I will be his
father. And I will establish his kingdom forever, if he be constant to do my
commandments and mine ordinances, as at this day. Now therefore, in the sight of
6

all Israel, the assembly of Jehovah, and in the audience of our God; observe and
seek out all the commandments of Jehovah your God; that ye may possess this good
land, and leave it for an inheritance to your children after you forever."
"I have chosen him to be my son, and I will be his father" (1 Chronicles 28:6). This
and the following verse positively indicate that David was here basing what he said
upon his understanding of the prophecy in 2S:7; however, that prophecy said
nothing at all resembling what David here declared. Solomon, in no sense whatever,
was God's son, nor did God establish Solomon's throne for ... ever. All that was
happening in this chapter was taking place during David's lifetime, absolutely
contrary to the specific declaration in 2 Samuel 7:12 that the promised Great One
who would build that house for the name of God would do so, "When thou (David)
shalt sleep with thy fathers, and that the Promised One would be SET UPAFTER
THEE" (2 Samuel 7:12). Solomon was not set up after David but during David's
reign; and God did not do it, as the prophecy indicated, but David did it! (See our
extensive comment on this in 2Samuel.)
POOLE, "David in a solemn assembly declareth God’s favour to him, and promise
to his son Solomon; exhorteth them to fear God, and encourageth Solomon to build
the temple, 1 Chronicles 28:1-10; giveth him a pattern for the form, and gold and
silver for the materials, 1 Chronicles 28:11-21.
This assembly seems to be distinct from that 1 Chronicles 23:2, and more general, as
may be gathered from the persons said to be assembled here and there. Though
others think them to be the same, and this to be a return to his former discourse.
PULPIT, "The contents of this chapter may be said to form one scene with those of
the next up to verse 25. They represent David in the presence of a magnificent
company of witnesses, the flower of the Church, the military and the civil elements
of his kingdom, devolving upon his son both the building of the temple and the
throne itself.
1 Chronicles 28:1
7

One Hebrew word ( ‫י‬ ֵ‫שׂר‬ ) stands for the princes (twice), captains (three times), and
stewards (once) of this verse. The classification of the verso speaks for itself. There
are the princes of Israel; i.q. the princes of the tribes (1 Chronicles 27:16, 1
Chronicles 27:22). Otherwise the former of these expressions may be of an entirely
generic kind, and apply to all that succeeds. There are, secondly, the princes of the
twelve military companies… by course of the months (1 Chronicles 15-27:1 ).
Thirdly, there are the princes of thousands and hundreds (Deuteronomy 1:15; 1
Samuel 8:12; 1 Samuel 17:18; 1 Samuel 18:13; 1 Samuel 23:7; 1 Chronicles 12:14; 1
Chronicles 27:1). There follow, fourthly, the princes of all the substance and cattle of
the king, and (as seems to be added here) of his sons. There can be no doubt that the
Hebrew text does say this, and does not merely register the fact of the attendance
and presence of the sons of the king, as also it does not specialize the attendance of
Solomon himself, though it is certain that he was present. Otherwise it may be
doubtful, considering the facts of the occasion, and comparing 1 Chronicles 29:24,
whether the original document is not misrepresented here. Next, fifthly, mention is
made of the officers ( ‫ים‬ ִ‫יס‬ ִ‫ר‬ָ‫ס‬ ), the Hebrew for which word generally means
"eunuch," and such use of it must have become much more familiar during and
after the Captivity, and, therefore, of course, at the time of the compilation of this
work; but it does not necessarily mean it. Eunuchs are never mentioned elsewhere in
David's reign. There is no reason to suppose the word means "eunuch," for instance,
in Genesis 37:36; Genesis 39:1; 1 Samuel 8:15; 1 Kings 22:9; 2 Kings 24:12; 2 Kings
25:19; Jeremiah 34:19. Under any circumstances, it would seem unnecessary that
such officers of a royal establishment as eunuchs should be under summoned that
description to an assembly of this kind. Sixthly, the mighty men (1 Chronicles
25-11:10 ) were called to the assembly. And perhaps a seventh division may be made
of all the valiant men (1 Chronicles 40-11:26 ), who belonged to other places, or who
were at this time more especially in Jerusalem, as residents.
GUZIK, "1 CHRONICLES 28 - DAVID’S PUBLIC CHARGE TO SOLOMON
A. David’s public words to the assembly of Israel and to Solomon.
1. (1 Chronicles 28:1) The assembly of Israel gathers to hear King David.
8

Now David assembled at Jerusalem all the leaders of Israel: the officers of the tribes
and the captains of the divisions who served the king, the captains over thousands
and captains over hundreds, and the stewards over all the substance and possessions
of the king and of his sons, with the officials, the valiant men, and all the mighty
men of valor.
a. Now David assembled at Jerusalem all the leaders of Israel: This was David’s
public “passing of the torch” ceremony to Solomon, with an emphasis on the
responsibility to build the temple. Despite this, another son of David (Adonijah, in 1
Kings chapters 1-2) tried to take the throne when David died.
b. All the leaders of Israel: It may be that this was the group of people collectively
mentioned in the previous chapters.
i. “The occasion for the final chapters of 1 Chronicles is a continuation of what was
introduced in chapter 23: the assembling by the king of the leaders of Israel (1
Chronicles 23:2 = 1 Chronicles 28:1 and 1 Chronicles 29:1).” (Payne)
2 King David rose to his feet and said: “Listen to
me, my fellow Israelites, my people. I had it in my
heart to build a house as a place of rest for the ark
of the covenant of the Lord, for the footstool of
our God, and I made plans to build it.
9

BARNES, "My brethren - David retains the modest phrase of a king not born in the
purple, but raised from the ranks of the people (see 1Sa_30:23; 2Sa_19:12). No later
Jewish monarch would have thus addressed his subjects.
The footstool of our God - David views the ark as God’s “footstool,” because he was
enthroned above it visibly in the Shechinah, or luminous cloud, present from time to
time above the mercy seat and between the cherubim (compare the marginal
references).
CLARKE, "David - stood up upon his feet - He was now very old, and chiefly
confined to his bed, (see 1Ki_1:47); and while he was addressing his son Solomon, he
continued on the bed; but when all the principal nobles of his kingdom came before him
he received strength to arise and address them, standing on his feet.
GILL, "Then David the king stood up upon his feet,.... Rose from the bed or
couch on which he lay, as Kimchi thinks, being somewhat recovered of his paralytic
disorder, and being willing to exert himself on this occasion; or he rose up from the seat
or throne, on which he before sat, in honour to this august assembly before him, and
that he might be the more easily heard; for which reason we are told (r) it was a custom
with the ancients even for kings to stand up when they had a number of people about
them they spoke to; and if anyone sat it was reckoned a new and strange thing; so
Agamemnon, when wounded, did not speak sitting, until he had made an excuse for it:
and said, hear me, my brethren, and my people; having something of moment
and importance to say unto them, and which required their diligent attention; and
though they were his subjects, he calls them his brethren, being of the same nation and
religion, and to show his modesty and humility; in which he was a type of Christ, the
King of kings, see Heb_2:11.
as for me, I had it in my heart to build an house of rest for the ark of the
covenant of the Lord; where it might abide, and not be removed from place to place;
the same he had told Solomon, 1Ch_22:7.
and for the footstool of our God; or "even for it", for the ark is meant, which is so
called, Psa_99:5 for as the Lord sat between the cherubim over the mercy seat, the lid of
the ark, it was, speaking after the manner of men, a footstool to him:
and had made ready for the building; prepared materials for it; see 1Ch_22:4.
HENRY, "II. He addressed them with a great deal of respect and tenderness. He not
only exerted himself to rise from his bed, to give them the meeting (the occasion putting
new spirits into him), but he rose out of his chair, and stood up upon his feet (1Ch_
28:2), in reverence to God whose will he was to declare, and in reverence to this solemn
10

assembly of the Israel of God, as if he looked upon himself, though major singulis -
greater than any individual among them, yet minor universis - less than the whole of
them together. His age and infirmities, as well as his dignity, might well have allowed
him to keep his seat; but he would show that he was indeed humbled for the pride of his
heart both in the numbers of his people and his dominion over them. It had been too
much his pleasure that they were all his servants (1Ch_21:3), but now he calls them his
brethren, whom he loved, his people, whom he took care of, not his servants, whom he
had command of: Hear me, my brethren, and my people. It becomes superiors thus to
speak with affection and condescension even to their inferiors; they will not be the less
honoured for it, but the more beloved. Thus he engages their attention to what he was
about to say.
JAMISON, "Hear me, my brethren, and my people — This was the style of
address becoming a constitutional king of Israel (Deu_17:20; 1Sa_30:23; 2Sa_5:1).
I had in mine heart — I proposed, or designed.
to build an house of rest — a solid and permanent temple.
for the footstool of our God — God seated between the cherubim, at the two
extremities of the ark, might be said to be enthroned in His glory, and the coverlet of the
ark to be His footstool.
and had made ready for the building — The immense treasures which David had
amassed and the elaborate preparations he had made, would have been amply sufficient
for the erection of the temple of which he presented the model to Solomon.
K&D, "1Ch_28:2
The king rose to his feet, in order to speak to the assembly standing; till then he had,
on account of his age and feebleness, sat, not lain in bed, as Kimchi and others infer
from 1 Kings 1.
BENSON, "1 Chronicles 28:2. Then the king stood up upon his feet — Out of
reverence to God, and respect to this great and honourable assembly. And said, Hear
me, my brethren — So he calls the princes and chief rulers, both because they had a
share with him, though under him, in the government; and in compliance with the
divine command, that the king should not be lifted up above his brethren,
Deuteronomy 17:20. A house of rest — A place where it might be fixed, and no more
removed from place to place, as it had been. For the footstool — A house for the ark
is here styled, a house for the footstool of our God. Heaven is his throne: the earth
and the most magnificent temples thereon are but his footstool. So much difference
is there between the manifestations of his glory, in the upper and in the lower world!
11

ELLICOTT, " (2) Then David the king stood up upon his feet.—To address the
assembly, the king naturally rose from his throne.
Hear me.—Calling attention, as in Genesis 23:11-15.
My brethren, and my people.—Comp. 1 Samuel 30:23; 2 Samuel 19:12. The words
do not so much imply condescension as an acknowledgment of what every one of
David’s hearers felt to be true—viz., that all Israel were kin, and David the head of
the family.
As for me, I had in mine heart to build.—See 1 Chronicles 22:7-8 and the Notes
there. 1 Chronicles 28:2-7 of this chapter are in substance, and partly in expression,
identical with 1 Chronicles 22:7-10 (David’s private charge to Solomon).
An house of rest—i.e., a permanent abode instead of a sacred tent, which gave the
idea of wandering from place to place, like the nomads of the desert. (Comp. Psalms
132:8.)
The footstool of our God.—The so-called mercy-seat, the golden kappôreth
suspended over the Ark, on which were the cherubim—the throne of Deity (Psalms
99:1).
And had made ready.—Rather, and I made ready, by amassing stores of material (1
Chronicles 22:2-4; 1 Chronicles 22:14-16).
TRAPP, "1 Chronicles 28:2 Then David the king stood up upon his feet, and said,
Hear me, my brethren, and my people: [As for me], I [had] in mine heart to build an
house of rest for the ark of the covenant of the LORD, and for the footstool of our
God, and had made ready for the building:
Ver. 2. Then David the king stood up upon his feet.] To show his reverence to God, as
3:20, and his good respect to the assembly, which was comitia totius regni, a
parliament, wherein he was to be the speaker.
Hear me, my brethren, and my people.] Praemittit exordiolum - not unlike that of
Augustus to his soldiers, Audite senem iuvenes, quem iuvenem senes audierunt -
wisely insinuating himself into their affections.
As for me, I had in my heart.] See 1 Chronicles 17:1, &o.
And for the foot stool,] i.e., For the ark, which is called God’s footstool, because
under the cherubims, where God was said to sit as in a throne. See Psalms 99:5;
12

Psalms 132:7.
GUZIK, "2. (1 Chronicles 28:2-8) David speaks to the assembly of Israel.
Then King David rose to his feet and said, “Hear me, my brethren and my people: I
had it in my heart to build a house of rest for the ark of the covenant of the LORD,
and for the footstool of our God, and had made preparations to build it. But God
said to me, ‘You shall not build a house for My name, because you have been a man
of war and have shed blood.’ However the LORD God of Israel chose me above all
the house of my father to be king over Israel forever, for He has chosen Judah to be
the ruler; and of the house of Judah, the house of my father, and among the sons of
my father, He was pleased with me to make me king over all Israel. And of all my
sons (for the LORD has given me many sons) He has chosen my son Solomon to sit
on the throne of the kingdom of the LORD over Israel. Now He said to me, ‘It is
your son Solomon who shall build My house and My courts; for I have chosen him
to be My son, and I will be his Father. Moreover I will establish his kingdom forever,
if he is steadfast to observe My commandments and My judgments, as it is this day.’
Now therefore, in the sight of all Israel, the assembly of the LORD, and in the
hearing of our God, be careful to seek out all the commandments of the LORD your
God, that you may possess this good land, and leave it as an inheritance for your
children after you forever.”
a. Then King David rose to his feet: Since this happened towards the end of David’s
life, he was in declining health (1 Kings 1:1-4). The Chronicler noted David’s
standing posture because considering his age and the setting, it was a dramatic
scene.
b. You shall not build a house for My name: Though David wanted to build God a
house, God politely refused David’s offer and proposed to build him a house instead,
in the sense of a lasting royal dynasty (2 Samuel 7).
i. Significantly, David calls the temple a house of rest. “As in the case of God’s
sabbath rest at creation (Genesis 2:1-3), God’s rest represents the completion of his
13

work. The idea of rest was so significant for the temple that even though David’s
role as a ‘man of war’ was a vital part of the temple preparations in creating the
necessary conditions for the work, it disqualified him from building the temple
himself. Only Solomon, the ‘man of rest’ (1 Chronicles 22:9), was sufficiently fitted
for the task.” (Selman)
c. He has chose my son Solomon to sit on the throne: This was a significant event
because there had never been a hereditary monarchy in Israel before. Saul, the
previous King of Israel, was not succeeded by any son of his.
d. Moreover I will establish his kingdom forever: God promised that if the royal
descendents of David remained obedient, the LORD would protect their throne and
the kingdom of Israel, and there would always be a descendent of David reigning
over Israel.
e. Be careful to seek out all the commandments of the LORD: This was an important
and well-chosen exhortation to the people of Israel.
· They were exhorted to be careful, in the sense that they had to regard this
responsibility as important and worthy of attention.
· They were exhorted to seek out the commandments of God, searching the
Scriptures diligently.
· They were exhorted to seek out all the commandments, and not compromise by
focusing on a few favored commandments.
POOLE, " David stood up; partly out of reverence to God and his word, which was
the matter of the following discourse; and partly out of respect to this great and
honourable assembly.
14

My brethren; so he calls the princes and chief rulers, both because they had a share
with him, though under him in the government; and in compliance with the Divine
command, that the king should not be lifted up above his brethren, Deuteronomy
17:20.
An house of rest for the ark; a place where it might be fixed, and no more removed
from place to place, as it had been.
And for the footstool; the word and is here put expositively for by the footstool, &c.,
he means the ark.
PULPIT, "1 Chronicles 28:2
The expression, David the king stood up upon his feet, probably means to emphasize
the fact that hitherto, having been in a sitting or recumbent position, owing to his
age and infirmity, he now with effort forced himself to stand in the presence of the
unusual congregation and in consideration of what he felt was due to the occasion.
He had not lost the man and the brother in his official and exalted rank, and,
following ancient precedents (Genesis 29:4; 19:23; 2 Samuel 19:12), he addresses the
congregation as my brethren, and my people. David says he had it in his heart to
build a house of rest, i.e. an abiding house (Psalms 132:8, Psalms 132:14) for the ark
of the covenant, instead of the moving one, and for the footstool of our God. By this
he means the mercy-seat, to which especial allusion is made 1 Chronicles 28:11 ( ‫ת‬ֵ‫בּ‬
‫ת‬ ֶ‫ר‬ֹ‫פ‬ַ‫כּ‬ַ‫.)ה‬ God is often spoken of as "dwelling between the cherubim,'' and sometimes
(Psalms 99:1) as "sitting between the cherubim," which were over the lid of the ark,
called the mercy-seat.
3 But God said to me, ‘You are not to build a
house for my Name, because you are a warrior
and have shed blood.’
15

CLARKE, "Thou shalt not build a house - See 2Sa_7:6, 2Sa_7:13, and the
observations at the end of that chapter.
GILL, "But God said unto me, thou shalt not build an house for my name,....
This he said by Nathan the prophet, 2Sa_7:5.
because thou hast been a man of war, and hast shed blood: see 1Ch_22:8.
HENRY, "III. He declared the purpose he had formed to build a temple for God, and
God's disallowing that purpose, 1Ch_28:2, 1Ch_28:3. This he had signified to Solomon
before, 1Ch_22:7, 1Ch_22:8. A house of rest for the ark is here said to be a house of rest
for the footstool of our God; for heaven is his throne of glory; the earth, and the most
magnificent temples that can be built upon it, are but his footstool: so much difference is
there between the manifestations of the divine glory in the upper and lower world.
Angels surround his throne, Isa_6:1. We poor worms do but worship at his footstool
Psa_99:5; Psa_132:7. As an evidence of the sincerity of his purpose to build the temple,
he tells them that he had made ready for it, but that God would not suffer him to proceed
because he had appointed other work for him to do, which was enough for one man,
namely, the managing of the wars of Israel. He must serve the public with the sword;
another must do it with the line and plummet. Times of rest are building times, Act_
9:31.
JAMISON, "thou hast been a man of war, and hast shed blood — The church
or spiritual state of the world, of which the temple at Jerusalem was to be a type, would
be presided over by One who was to be pre-eminently the Prince of Peace, and therefore
would be represented not so fitly by David, whose mission had been a preparatory one of
battle and conquest, as by his son, who should reign in unbroken peace.
K&D, "1Ch_28:3-7
The address, “My brethren and my people,” is expressive of condescending goodwill;
cf. on ‫י‬ ַ‫ח‬ ַ‫,א‬ 1Sa_30:23; 2Sa_19:13. What David here says (1Ch_28:3-7) of the temple
building, he had in substance already (1Ch_22:7-13) said to his son Solomon: I, it was
with my heart, i.e., I purposed (cf. 1Ch_22:7) to build a house of rest for the ark of the
covenant of Jahve, and the footstool of the feet of our God, i.e., for the ark and for the
capporeth upon it, which is called “footstool of the feet of our God,” because God was
enthroned above the cherubim upon the capporeth. “And I have prepared to build,” i.e.,
prepared labour and materials, 1Ch_22:2-4 and 1Ch_22:14.; on 1Ch_28:3, cf. 1Ch_
22:8. - In 1Ch_28:4 David states how his election to be king was of God, who had chosen
Judah to be ruler (cf. 1Ch_5:2); and just so (1Ch_28:5, 1Ch_28:6) had God chosen
Solomon from among all his many sons to be heir to the throne, and committed to him
the building of the temple; cf. 1Ch_22:10. The expression, “throne of the kingdom of
16

Jahve,” and more briefly, “throne of Jahve” (1Ch_29:23, or ‫י‬ ִ‫כוּת‬ ְ‫ל‬ ַ‫,מ‬ 1Ch_17:14), denotes
that Jahve is the true King of Israel, and had chosen Solomon as He had chosen David to
be holder and administrator of His kingdom dominion. - On 1Ch_22:6 and 1Ch_22:7, cf.
1Ch_22:10 and 1Ch_17:11.; and with the condition ‫וגו‬ ‫ַק‬‫ז‬ ְ‫ֶח‬‫י‬ ‫ם‬ ִ‫,א‬ cf. 1Ki_3:14; 1Ki_9:4,
where God imposes an exactly similar condition on Solomon. ‫ֶה‬‫זּ‬ ַ‫ה‬ ‫ם‬ ‫יּ‬ַ‫,כּ‬ as is done at this
time; cf. 1Ki_8:61, and the commentary on Deu_2:30. On this speech J. H. Mich. well
remarks: “tota haec narratio aptata est ad prospositum Davidis: vult enim Salomoni
auctoritatem apud principes et fratres conciliare, ostendendo, non humana, sed divina
voluntate electum esse,” To this David adds an exhortation to the whole assembly (1Ch_
28:8), and to his son Solomon (1Ch_28:9), to hold fast their faithfulness to God.
ELLICOTT, "(3) But God said unto me.—The emphasis lies on the word God,
which is in direct contrast with the “I—in my heart it was,” of 1 Chronicles 28:2.
(Comp. 1 Chronicles 22:8, of which this verse is a summary.)
TRAPP, "1 Chronicles 28:3 But God said unto me, Thou shalt not build an house
for my name, because thou [hast been] a man of war, and hast shed blood.
Ver. 3. But God said unto me, Thou shalt not.] The best are sometimes crossed in
their desires, and must submit to God; going on to do their duty, though they should
not have the fruit of it till they come to heaven; howbeit "in the doing" - not only for
the doing - of God’s will, "there is great reward." [Psalms 19:11] This, an ancient
calleth Praemium ante praemium.
PULPIT, "The contents of this verse are stated, as already seen, even more forcibly
in 1 Chronicles 22:8; while far less forcibly in 2 Samuel 7:5; 1 Kings 5:5.
4 “Yet the Lord, the God of Israel, chose me from
my whole family to be king over Israel forever. He
chose Judah as leader, and from the tribe of
Judah he chose my family, and from my father’s
17

sons he was pleased to make me king over all
Israel.
CLARKE, "Over Israel for ever - The government should have no end, provided
they continued to walk according to the commandments of God; see 1Ch_28:7. The
government, as referring to Christ, is, and will be, without end.
GILL, "Howbeit, the Lord God of Israel chose me before all the house of my
father to be king over Israel for ever,.... Passing by all his brethren who were elder
than he, he pitched upon him, and ordered him to be anointed king of Israel, see 1Sa_
16:10, and that for ever, for a long time, as long as he lived; or rather in his posterity for
many years to come, and best of all in his antitype Christ, the son of David, see Luk_
1:32.
for he hath chosen Judah to be the ruler; the tribe of Judah to be the seat of
government, and one out of that tribe to be the chief ruler, see 1Ch_5:2.
and of the house of Judah, the house of my father; out of that tribe he chose his
father's family, to take from thence one to be king of Israel:
and among the sons of my father he liked me to make me king over all
Israel; though the youngest of them, 1Sa_16:11, this was his will and pleasure.
HENRY 4-5, "IV. He produced his own title first, and then Solomon's, to the crown;
both were undoubtedly jure divino - divine. They could make out such a title as no
monarch on earth can; the Lord God of Israel chose them both immediately, by
prophecy, not providence, 1Ch_28:4, 1Ch_28:5. No right of primogeniture is pretended.
Detur digniori, non seniori - It went by worth, not by age. 1. Judah was not the eldest
son of Jacob, yet God chose that tribe to be the ruling tribe; Jacob entailed the sceptre
upon it, Gen_49:10. 2. It does not appear that the family of Jesse was the senior house of
that tribe; from Judah it is certain that it was not, for Shelah was before Pharez; whether
from Nahshon and Salmon is not certain. Ram, the father of Nahshon, had a elder
brother, 1Ch_2:9. Perhaps so had Boaz, Obed, and Jesse. Yet “God chose the house of
my father.” 3. David was the youngest son of Jesse, yet God liked him to make him king;
so it seemed good unto him. God takes whom he likes, and likes whom he makes like
himself, as he did David, a man after his own heart. 4. Solomon was one of the youngest
sons of David, and yet God chose him to sit upon the throne, because he was the likeliest
of them all to build the temple, the wisest and best inclined.
18

JAMISON, "he hath chosen Solomon — The spirit of David’s statement is this: -
It was not my ambition, my valor, or my merit that led to the enthronement of myself
and family; it was the grace of God which chose the tribe, the family, the person - myself
in the first instance, and now Solomon, to whom, as the Lord’s anointed, you are all
bound to submit. Like that of Christ, of whom he was a type, the appointment of
Solomon to the kingdom above all his brethren was frequently pre-intimated (1Ch_
17:12; 1Ch_22:9; 2Sa_7:12-14; 2Sa_12:24, 2Sa_12:25; 1Ki_1:13).
ELLICOTT, " (4) Howbeit the Lord God of Israel chose me.—Comp. 1 Chronicles
11:2 and Notes. The Divine election of David preludes that of Solomon (1 Chronicles
28:5).
For he hath chosen Judah to be the ruler.—Better, For Judah it was that he chose
for prince (nâgîd), and in the house of Judah, my father’s house. (Comp. 1
Chronicles 5:2 and Notes.)
And among the sons of my father he liked me.—The expression is scarcely adequate.
The verb in the Hebrew is râçâh, which answers to the Hellenistic εύδοκεῖν, “to be
satisfied, well pleased with.” Translate, therefore, “It was I in whom He took
pleasure.”(Comp. Proverbs 3:12.) David uses of himself the very phrase which the
Divine voice spoke from heaven at the baptism of the Son of David, the true King of
Israel and of mankind (Matthew 3:17).
TRAPP, "1 Chronicles 28:4 Howbeit the LORD God of Israel chose me before all
the house of my father to be king over Israel for ever: for he hath chosen Judah [to
be] the ruler; and of the house of Judah, the house of my father; and among the sons
of my father he liked me to make [me] king over all Israel:
Ver. 4. To be king over Israel for ever.] That is, For a long time; and in regard of
Christ, for ever. See Luke 1:32-33.
PULPIT 4-7, "David mentions himself as the elect of God among all the members of
his father's family, and from thence is led to trace the call from the first, by the
following steps:—The tribe of Judah (Genesis 49:8; 1 Chronicles 5:2); the house of
Jesse (1 Samuel 16:1); thirdly, of himself (1 Samuel 16:13); and lastly of Solomon (1
Chronicles 22:9, 1 Chronicles 22:10; 1 Chronicles 17:11-14; 2 Samuel 7:12-16). The
exact time and method of David's receiving the identification of Solomon as the son
19

to succeed him, is nowhere given. The throne of the kingdom of the Lord over Israel.
This expression, not found in its entirety elsewhere, is an emphatic statement here of
the true theocracy, which should have ever prevailed among the people of Israel,
and which is now paralleled by the kingship of the Lord in his own Church (1
Chronicles 17:14; 1 Chronicles 29:23). The solemn and most distinct proviso, If he
be constant to do my commandments and my judgments, as at this day, reminds us
of Psalms 132:12. This proviso is emphatically presented again to the attention of
Solomon, when the time comes for the direct appeal of God to him (1 Kings 3:14; 1
Kings 8:61; 1 Kings 9:4).
5 Of all my sons—and the Lord has given me
many—he has chosen my son Solomon to sit on
the throne of the kingdom of the Lord over Israel.
GILL, "And of all my sons, for the Lord hath given me many sons,.... Whose
names, and the order of their birth, may be read in 1Ch_3:1.
he hath chosen Solomon my son to sit upon the throne of the kingdom of the
Lord over Israel; to be his successor in it: this he says to observe to them, that this
was not merely his own will and choice, nor the fruit and effect of a fond affection to
Solomon; nor was it barely in pursuance of a promise made to Bathsheba, she had
obtained of him; but it was according to the will and appointment of God, and therefore
to be the more regarded.
ELLICOTT, " (5) Many sons.—See 1 Chronicles 3:1-9, where nineteen are
mentioned by name, “besides the sons of the concubines, and Tamar their sister.”
He hath chosen.—Heb., then he chose, the construction being changed after the
parenthesis.
Solomon my son.—The son who has the best right to the name. (Comp. 1 Chronicles
20

22:10.)
The throne of the kingdom of the Lord.—This expression is unique in the Old
Testament. (Comp. 1 Chronicles 29:23; 1 Chronicles 17:14.) It brings out into strong
relief the idea that the Israelite monarchy was only a vicegerency; not David nor
Solomon, but Jehovah being the true and only King. (Comp. Gideon’s reply to the
offer of the crown, Judges 8:23; 1 Samuel 8:7; 1 Samuel 12:12.)
TRAPP, "1 Chronicles 28:5 And of all my sons, (for the LORD hath given me many
sons,) he hath chosen Solomon my son to sit upon the throne of the kingdom of the
LORD over Israel.
Ver. 5. For the Lord hath given me many sorts.] Nineteen we read of [1 Chronicles
3:1-9]
POOLE, "It is not my fancy or fond affection, but God’s express will, that Solomon
should be preferred before his elder brethren; and therefore all of you are obliged to
submit to him, and accept of him as your king by Divine appointment.
COFFMAN, "SPECIAL NOTE ON 1 Chronicles 28:5
"He (God) hath chosen Solomon ... to sit upon the throne of the KINGDOM OF
JEHOVAH over Israel" (1 Chronicles 28:5). There is not a more preposterous
statement in all the Bible than this one. David truly believed, as did all Israel, that
the earthly kingdom that God had given them was the kingdom of heaven.
In a certain sense, of course, the people of Israel were a type of that `kingdom of
heaven' which is the Church; but in no sense whatever was the secular, political
kingdom of David and Solomon the kingdom of God. The ancient inhabitants of
Canaan were not driven out of Palestine, as God commanded; but they were
enslaved by Israel. (See the opening chapters of my commentary on Judges.)
"2 Samuel 20:24 indicates that David used forced (slave) labor; that passage does
not say who composed the labor gangs";[1] and, although David might not have
forced Israelites into his forced labor gangs, the enslaved Canaanites were certainly
used; and Solomon quickly extended them to include Israelites also. There is no way
21

that the evil, secular and political kingdom of Israel could have been the kingdom of
heaven. Of course, the multitudes who were living off the sweat of other peoples'
faces liked doing so; and no doubt many thought it was wonderful. (See further
comment on this in our Introduction to 1 Kings 4.)
The political Jewish kingdom was never anything other than what the prophet of
God called it - "THE SINFUL KINGDOM" (Amos 9:8).
6 He said to me: ‘Solomon your son is the one who
will build my house and my courts, for I have
chosen him to be my son, and I will be his father.
BARNES, "Besides the message sent to David through Nathan, he had a revelation,
of which we have only the indirect account given here and in 1Ch_22:8-10 (see the note).
He was told that one of his sons should be raised up to fill his throne after him, and
should build the temple. In the second revelation it was distinctly declared to him that
the son intended was Solomon.
My house and my courts - i. e., the temple and the courts of the temple (see 2Ch_
4:9).
GILL, "And he said unto me, Solomon that son, he shall build my house,....
See 2Sa_7:13.
and my courts; in the house or temple:
for I have chosen him to be my son; predestinated him to the adoption of children,
Eph_1:5.
and I will be his father; see 2Sa_7:14.
22

HENRY 6-7, "V. He opened to them God's gracious purposes concerning Solomon
(1Ch_28:6, 1Ch_28:7): I have chosen him to be my son. Thus he declares the decree,
that the Lord had said to Solomon, as a type of Christ, Thou art my son (Psa_2:7), the
son of my love; for he was called Jedidiah, because the Lord loved him, and Christ is his
beloved Son. Of him God said, as a figure of him that was to come, 1. He shall build my
house. Christ is both the founder and the foundation of the gospel temple. 2. I will
establish his kingdom for ever. This must have its accomplishment in the kingdom of
the Messiah, which shall continue in his hands through all the ages of time (Isa_9:7;
Luk_1:33) and shall then be delivered up to God, even the Father, yet perhaps to be
delivered back to the Redeemer for ever. As to Solomon, this promise of the
establishment of his kingdom is here made conditional: If he be constant to do my
commandments, as at this day. Solomon was now very towardly and good: “If he
continue so, his kingdom shall continue, otherwise not.” Note, If we be constant to our
duty, then, and not otherwise, we may expect the continuance of God's favour. Let those
that are well taught, and begin well, take notice of this - if they be constant, they are
happy; perseverance wears the crown, though it wins it not.
BENSON, "1 Chronicles 28:6-7. He shall build my house, &c. — So was he a figure
of him that was to come, who is both the founder and the foundation of the gospel
temple. I will establish his kingdom for ever — This was to have its accomplishment
in the kingdom of the Messiah which shall continue in his hands through all the ages
of time, (Isaiah 9:7; Luke 1:33,) and shall then be delivered up to God, even the
Father, with whom, however, he shall continue to reign to all eternity. If he be
constant to do my commandments — The promise is absolute with regard to the
Messiah, but conditional with regard to Solomon. As at this day — As he hath
begun, and hitherto continued to do, in some good measure. If we are constant in
our duty, then, and not otherwise, we may expect the continuance of his favour.
ELLICOTT, " (6) He shall build.—Better, he it is that shall build. The pronoun is
emphatic: he, and not thou.
I have chosen him. . . . his father.—Literally, I have chosen him for myself as a son,
and I—I will become to him a father.
TRAPP, "1 Chronicles 28:6 And he said unto me, Solomon thy son, he shall build
my house and my courts: for I have chosen him [to be] my son, and I will be his
father.
Ver. 6. For I have chosen him to be my son.] God saith the same in effect to all
Christian princes; but then they must make it their care to build him a spiritual
23

temple, &c.
7 I will establish his kingdom forever if he is
unswerving in carrying out my commands and
laws, as is being done at this time.’
BARNES, "If he be constant - The conditional character of the promise made to
David, as to the continuance of his posterity on the Jewish throne (marginal reference;
2Sa_7:14), is now clearly declared.
GILL, "Moreover, I will establish his kingdom for ever,.... The same is said in
2Sa_7:13.
if he be constant to do my commandments, and my judgments, as at this
day; if he continued in the observance of them, as he had begun, and went on in until
that day; this is added here, and was not spoken by Nathan, when what goes before was;
for Solomon was not then born, but must be suggested to David since, and as it should
seem at this time.
JAMISON, "I will establish his kingdom for ever, if he be constant to do
my commandments — The same condition is set before Solomon by God (1Ki_3:14;
1Ki_9:4).
ELLICOTT, " (7) Moreover I will establish his kingdom for ever.—So 1 Chronicles
22:10 (at end).
If he be constant to do my commandments and my judgments.—The same condition
is attached to the same promise in 1 Kings 9:4-5. (Comp. also 1 Kings 3:14, where
the promise is length of days.)
As at this day.—As we are doing in our present work. The same words occur in the
same sense at the end of Solomon’s Prayer (1 Kings 8:61).
24

TRAPP, "1 Chronicles 28:7 Moreover I will establish his kingdom for ever, if he be
constant to do my commandments and my judgments, as at this day.
Ver. 7. If he be constant.] Heb., Strong; for he shall be hard put to it. God’s promises
are conditional. See on 2 Samuel 7:14.
As at this day.] Solomon had been well instructed in the ways of God, both by father
[Proverbs 4:4] and mother, [Proverbs 31:1] and while young he did God’s
commandments and judgments, as is hinted in these words, "As at this day"; but he
was not so constant.
8 “So now I charge you in the sight of all Israel
and of the assembly of the Lord, and in the
hearing of our God: Be careful to follow all the
commands of the Lord your God, that you may
possess this good land and pass it on as an
inheritance to your descendants forever.
CLARKE, "In the audience of our God - “Before the Word of the Lord.” - T.
GILL, "Now therefore, in the sight of all Israel, the congregation of the
Lord,.... Whom this assembly represented:
and in the audience of our God; before him, as Jarchi, in whose presence they were,
and who heard and saw all that passed, and to whom David appeals as a witness; the
Targum is,"before the Word of the Lord.''before whom all things are naked and open,
Heb_4:12.
keep and seek for all the commandments of the Lord your God; seek to know
them, search for them in the word of God, and endeavour to keep them:
25

that ye may possess this good land; continue in the possession of it, for by their
obedience they held it, Isa_1:19.
and leave it for an inheritance for your children after you for ever; that so
they might not be removed from it, and carried captive into other lands, as they were for
their disobedience.
HENRY, "VI. He charged them to adhere stedfastly to God and their duty, 1Ch_28:8.
Observe, 1. The matter for this charge: Keep, and seek for all the commandments of the
Lord your God. The Lord was their God; his commandments must be their rule; they
must have respect to them all, must make conscience of keeping them, and, in order
thereunto, must seek for them, that is, must be inquisitive concerning their duty, search
the scriptures, take advice, seek the law at the mouth of those whose lips were to keep
this knowledge, and pray to God to teach and direct them. God's commandments will
not be kept without great care. 2. The solemnity of it. He charged them in the sight of all
Israel, who would all have notice of this public charge, and in the audience of their God.
“God is witness, and this congregation is witness, that they have good counsel given
them, and fair warning; if they do not take it, it is their fault, and God and man will be
witnesses against them.” See 1Ti_5:21; 2Ti_4:1. Those that profess religion, as they
tender the favour of God and their reputation with men, must be faithful to their
profession. 3. The motive to observe this charge. It was the way to be happy, to have the
peaceable possession of this good land themselves and to preserve the entail of it upon
their children.
JAMISON, "Now ... in the sight of all Israel, ... keep and seek for all the
commandments of the Lord, etc. — This solemn and earnest exhortation to those
present, and to all Israel through their representatives, to continue faithful in observing
the divine law as essential to their national prosperity and permanence, is similar to that
of Moses (Deu_30:15-20).
K&D, "1Ch_28:8-10
“And now before the eyes of all Israel, of the congregation of Jahve (collected in their
representatives), and into the ears of our God (so that God should hear as witness), (scil.
I exhort you), observe and seek ... that ye may possess (that is, keep as possession) the
good land (cf. Deu_4:21.), and leave it to your sons after you for an inheritance” (cf.
Lev_25:46). - In 1Ch_28:9 he turns to his son Solomon in particular with the fatherly
exhortation, “My son, know thou the God of thy father (i.e., of David, who has ever
helped him, Psa_18:3), and serve Him with whole (undivided) heart (1Ch_29:9, 1Ch_
29:19; 1Ki_8:61) and willing soul.” To strengthen this exhortation, David reminds him of
the omniscience of God. Jahve seeks, i.e., searches, all hearts and knows all the
imagination of the thoughts; cf. Psa_7:10; 1Sa_16:7; Jer_11:20; Psa_139:1. ‫ת‬ ‫ב‬ָ‫שׁ‬ֲ‫ח‬ ַ‫מ‬ ‫ר‬ֶ‫ֵצ‬‫י‬
as in Gen_6:5. With the last clauses cf. Deu_4:29; Isa_55:6, etc. ַ‫יח‬ִ‫נ‬ְ‫ַז‬‫י‬, only here and
2Ch_11:14; 2Ch_29:19. - With 1Ch_28:10 the discourse turns to the building of the
26

temple. The exhortation ‫ה‬ֵ‫ֲשׂ‬‫ע‬ַ‫ו‬ ‫ַק‬‫ז‬ֲ‫ח‬ is interrupted by the giving over of the sketches and
plans of the temple, and is taken up again only in 1Ch_28:20.
BENSON, "1 Chronicles 28:8. In the audience of our God — I exhort and charge
you every one, calling God, who is here present, and this congregation, wherein all
Israel are present by their representatives, for witnesses against you, if you do not
follow my counsel. Keep and seek for all the commandments of the Lord — Keep
those commands which you know, and seek for or search into what you are yet
ignorant of, that you may distinctly understand the whole will of God, and seriously
give yourselves to the practice of it. God’s commandments cannot be kept without
great care. And it concerns those who profess religion, as they regard the favour of
God, or even their reputation with men, to be faithful to their profession.
ELLICOTT, " (8) Now therefore in the sight of all Israel.—Literally, And now to the
eyes of all Israel . . . and in the ears of our God; scil. I adjure you. David ends his
address to the people by a solemn appeal, like that, of Moses (Deuteronomy 4:26;
Deuteronomy 30:19 : “I call heaven and earth to witness,” &c.). David’s appeal is to
the whole nation as represented before him, and to the God whose ear is ever open.
Seek—i.e., do not neglect; resort to them always as the rule of right living (same
word as 1 Chronicles 13:3; 1 Chronicles 15:13).
That ye may possess this (Heb. the) good land.—Another reminiscence of
Deuteronomy (1 Chronicles 4:1; 1 Chronicles 4:21).
And leave it for an inheritance.—Leviticus 25:46.
TRAPP, "1 Chronicles 28:8 Now therefore in the sight of all Israel the congregation
of the LORD, and in the audience of our God, keep and seek for all the
commandments of the LORD your God: that ye may possess this good land, and
leave [it] for an inheritance for your children after you for ever.
Ver. 8. And in the audience of our God.] I exhort, or, beseech you.
Keep and seek.] Keep what ye know already; and seek to be yet further instructed.
By this latter word "seek," tollit ignorantiam illam crassam, saith Vatablus, he
striketh at affected ignorance.
27

POOLE, " In the audience of our God, i.e. I do here exhort and charge you every
one, calling God who is here present, and this congregation, wherein all Israel are
present by their representatives, for witness against you, if you do not follow my
counsel.
Keep and seek for all the commandments of the Lord; keep those commands which
you know, and seek for or search into what you are yet ignorant of, that you may
distinctly understand the whole will of God, and all the parts of your duty, and
seriously give up yourselves to the practice thereof.
PULPIT, "1 Chronicles 28:8-10
The double charge of these verses, first to the people and then to Solomon, is full of
force and majesty. Translate, Now therefore in the sight of all Israel—the
congregation of the Lord, and in the hearing of our God ("Hear me," 1 Chronicles
28:2), keep ye and study to do all the commandments of the Lord your God
(Deuteronomy 4:21, Deuteronomy 4:26; Deuteronomy 30:19; Le 25:46; Jeremiah
3:18). The. expression, Know thou the God of thy father, for a practical knowledge
and fear of God, is analogous with the expression, "Hear thou," for the matter of
practical obedience; e.g. "If they hear not Moses and the prophets" (Luke
16:1-31 :32). Although there are not very many instances of this use of the word
"know," its antiquity and classical character may be considered guaranteed by such
passages as Job 18:21; 1 Samuel 2:12; Proverbs 3:6; Psalms 36:10; Jeremiah 9:2;
Hosea 5:4; Hosea 6:3. The expression, "the God of thy father," evidently intended to
be touching, is more fully given in verse 20, "God, even my God, will be with thee,"
which in its turn reminds us of Paul's language, "But my God shall supply all your
need" (Philippians 4:19). The urgent entreaty on the part of David breathes in every
sentence of it, thought, and a mode of presentation of it, feeling, and depth of
conviction, with which we are familiar in his psalms. He speaks from his own varied,
remarkable, and rich experience of the Divine care and jealous love, and from much
personal experience of the deceitfulness of the heart, to Solomon, into whom, were it
possible, he would pour the advantage of all he had learned, and from whom he
would hide nothing of his intense and anxious solicitude. To the same strain he
returns in verse 20, but there with more exclusive reference to the undertaking of
the building of "the house of the Lord," or the house for the sanctuary. One thing
only fails, perhaps, to be made quite apparent from the language of David, viz. why
28

he deemed it necessary to urge so strenuously on Solomon the enterprise of building
the temple and of carrying it to completion. With abundance of means and
preparations so large already made, one might have supposed a young king and a
young man would have needed little pressure and little exhortation. Nevertheless, in
the manifest presence of David's words, it is very far from impossible to suppose the
dangers and temptations of Solomon's position as constituting a serious risk.
9 “And you, my son Solomon, acknowledge the
God of your father, and serve him with
wholehearted devotion and with a willing mind,
for the Lord searches every heart and
understands every desire and every thought. If
you seek him, he will be found by you; but if you
forsake him, he will reject you forever.
BARNES, "Know thou the God of thy father - “Knowing God,” in the sense of
having a religious trust in Him, is an unusual phrase in the earlier Scriptures. It scarcely
occurs elsewhere in the historical books. David, however, uses the phrase in his Psalms
Psa_36:10; and its occurrence here may be accepted as evidence that the entire speech is
recorded in the actual words of the monarch.
GILL, "And thou, Solomon my son,.... Who was present in this assembly, and
presented to them by David as his successor, and their future king: and having
addressed them, he turns himself to him, and exhorts him, saying:
29

know thou the God of thy father; who was his Father and covenant God, and whom
he served and worshipped, and who had bestowed upon him many favours, both
temporal and spiritual; and having had such an experience of his goodness, he exhorts
his son to seek to know more and more of him, and to own and acknowledge him as his
God, and to love and fear him:
serve him with a perfect heart, and with a willing mind; cordially and sincerely,
cheerfully and freely, neither in an hypocritical manner, nor through force and
constraint, nor with loathing and weariness:
for the Lord searcheth all hearts; the hearts of all men, even of kings, and knows
from what principles and with what views and in what manor they serve him:
and understandeth all the imaginations of the thought; not only the thoughts of
the heart, when regularly formed and ranged in order, hut even the very beginning of
them, the first motions of the mind, and before they are well formed, see Gen_6:5.
if thou seek him; by prayer and supplication in his house and ordinances:
he will be found of thee; grant his presence and bestow his favours, see Isa_4:6.
but if thou forsake him: his word, his ways, his worship:
he will cast thee off for ever; from being king, or enjoying that peace, prosperity,
and happiness, which otherwise would be enjoyed.
HENRY 9-10, "VII. He concluded with a charge to Solomon himself, 1Ch_28:9, 1Ch_
28:10. He was much concerned that Solomon should be religious. He was to be a great
man, but he must not think religion below him - a wise man, and this would be his
wisdom. Observe,
1. The charge he gives him. He must look upon God and the God of his father, his good
father, who had devoted him to God and educated him for God. He was born in God's
house and therefore bound in duty to be his, brought up in his house and therefore
bound in gratitude. Thy own friend, and thy father's friend, forsake not. He must know
God and serve him. We cannot serve God aright if we do not know him; and in vain do
we know him if we do not serve him, serve him with heart and mind. We make nothing
of religion if we do not mind it, and make heart-work of it. Serve him with a perfect, that
is, an upright heart (for sincerity is our gospel perfection), and with a willing mind, from
a principle of love, and as a willing people, cheerfully and with pleasure.
2. The arguments to enforce this charge.
(1.) Two arguments of general inducement: - [1.] That the secrets of our souls are open
before God; he searches all hearts, even the hearts of kings, which to men are
unsearchable, Pro_25:3. We must therefore be sincere, because, if we deal deceitfully,
God sees it, and cannot be imposed upon; we must therefore employ our thoughts, and
engage them in God's service, because he fully understands all the imaginations of them,
both good and bad. [2.] That we are happy or miserable here, and for ever, according as
we do, or do not, serve God. If we seek him diligently, he will be found of us, and that is
enough to make us happy, Heb_11:6. If we forsake him, desert his service and turn from
30

following him, he will cast us off for ever, and that is enough to make us miserable. Note,
God never casts any off till they have first cast him off. Here is,
(2.) One argument peculiar to Solomon (1Ch_28:10): “Thou art to build a house for
the sanctuary; therefore seek and serve God, that that work may be done from a good
principle, in a right manner, and may be accepted.”
3. The means prescribed in order hereunto, and they are prescribed to us all. (1.)
Caution: Take heed; beware of every thing that looks like, or leads to, that which is evil.
(2.) Courage: Be strong, and do it. We cannot do our work as we should unless we put on
resolution, and fetch in strength from divine grace.
JAMISON, "1Ch_28:9-10. He encourages Solomon to build the Temple.
And thou, Solomon my son — The royal speaker now turns to Solomon, and in a
most impressive manner presses upon him the importance of sincere and practical piety.
know thou — He did not mean head knowledge, for Solomon possessed that already,
but that experimental acquaintance with God which is only to be obtained by loving and
serving Him.
SBC, “In these words we have beautifully exemplified to us the anxiety of a truly religious
parent for his children’s everlasting good. Consider:
I. That without sincerity and seriousness our religion can be of no value in the sight of
the omniscient God, of Him who is described by Himself as "searching all hearts and
understanding all the imaginations of the thoughts."
II. Real seriousness is altogether of a practical nature. It does not depend on the state of
a person’s feelings, but on his general course of life and behaviour. It is so much more
easy to keep up religious feelings, or what are called so, than really religious practices
that the outside show of seriousness is much more often to be met with than the reality.
The heavenly advice to us is now, as it has always been, "My son, know thou the God of
thy fathers."
III. It is not enough that young persons should be taught merely to "know the God of
their fathers;" they must be warned also of the necessity which is laid upon them, as on
all Christians, to "serve Him with a perfect heart, and with a willing mind." To "serve
God with a perfect heart" is the sum and substance of all practical religion. It means that
we should love Him more than any or all of the things of this world; that we should be
ever seeking what will please Him, and avoiding what will grieve Him; that we should
live as in His constant presence, and be thoroughly resigned and satisfied with what He
orders for us. By the expression "serving God with a willing mind" seems to be meant
that religion should be not only the business, but also the delight, of our lives.
IV. "If thou forsake Him, He will cast thee off for ever." To forsake God is to leave, to
forget Him, to neglect Him, to prefer other things before Him. In proportion as we are
tempted to forsake God and His righteous will, we must of course provoke Him to
forsake us and leave us to ourselves, or, in the words of the text, "to cast us off for ever."
Plain Sermons by Contributors to "Tracts for the Times" vol. x., p. 285.
31

BENSON, "1 Chronicles 28:9. Know thou the God of thy father — Thou knowest
that there is a God, a living and true God, and that the God of thy father is that
God: thou knowest not only that he is, but what he is: that he is a Spirit, an infinite
and eternal Spirit, self-existent, and therefore independent of, and supreme over, all
other beings, who are only the workmanship of his hands. Thou knowest that he is
possessed of all possible perfections, of unsearchable wisdom, of almighty power, of
unfathomable goodness, of inviolable truth, of impartial justice, of unspeakable
mercy and love: that he is thy Creator, Preserver, and Benefactor, to whom thou art
indebted for all thy powers and faculties of body and mind; for thy life, and breath,
and all things: that he is thy Redeemer and Saviour, thy Governor and Judge. But
know him as he makes himself known to his people when he gives them a heart to
know him, (Jeremiah 24:7,) and manifests himself to them as he does not to the
world. Know him as a sin-pardoning God, merciful to thy unrighteousness, and
remembering thy sins and iniquities no more, Jeremiah 31:34. Know him so as to be
acquainted, intimately acquainted, and at peace with him, Job 22:21; so as to love
and live to him: for God is love, and God is holy, and he that loveth him not,
knoweth him not, 1 John 4:7-8; and, he that saith he knoweth him and loveth him,
and keepeth not his commandments, is a liar, and the truth is not in him, 1 John 2:4.
And serve him — That is, worship and obey him, and endeavour to serve and
promote his honour and interest in the world, which is the interest of piety and
virtue, of truth and grace. With a perfect heart — Not only with a sincere and
upright heart, but with an entire and undivided heart, or with thy whole heart,
being fervent in his love, and zealous in his service, and therefore with a heart
entirely changed and made new, Ezekiel 36:26. And with a willing mind — Not with
reluctance, as if his service were a bondage and drudgery; but with alacrity, delight,
and joy, and from a principle of love to him and his service, knowing by experience
that it is perfect freedom. For the Lord searcheth all hearts — And as he has made it
the indispensable duty of all ranks and conditions of mankind, of kings as well as
their subjects, to know, love, and serve him, in sincerity and truth; so he takes
notice, and perfectly knows, whether they do so or not; nor can any one impose on
him by false pretences. If thou, Solomon my son, only take up a form or profession
of religion to please me and others; or if thy obedience to God be insincere, thou
mayest indeed deceive man, but thou canst not deceive him, for he searcheth the
desires and designs, the counsels and intentions, nay, the thoughts and imaginations,
and all the motions of the heart. If thou seek him — In the way he hath appointed,
by prayer, meditation upon, faith in, and obedience to, his word; if thou seek him
sincerely, perseveringly, and with all thy heart; he will be found of thee — Will
manifest himself to thee by his holy and enlightening Spirit, will make himself
32

known to thee as thy friend, and father, and God in covenant: yea, he that
commanded light to shine out of darkness, will shine into thy heart, and give thee
the light of the knowledge of his glory; so that, beholding his glory with open face,
thou shalt be changed into his image, and shalt resemble the God thou lovest and
servest, 2 Corinthians 3:18. But if, after having known, and loved, and begun to
serve him aright, thou forsake him — Desert his love and service, and turn from
following him; he will cast thee off for ever — Notwithstanding his promises to me
and my seed, and that great honour and favour which he hath showed thee. Reader,
observe, this advice and charge, given by David to his son Solomon, is given by the
Holy Ghost to thee, and every human creature into whose hands these divine oracles
come. O! see that thou attend to it, and make it thy chief care, and the constant
business of thy life, to comply with and reduce it to practice.
ELLICOTT, ' (9) And thou, Solomon my son.—The king now turns to his heir,
urging a whole-hearted service to his father’s God (1 Chronicles 28:9-10).
Know thou.—Regard thou, have care for (Psalms 1:6).
The God of thy father might mean the God of Israel (comp. 1 Chronicles 29:10). But
1 Chronicles 28:20, where David speaks of “my God,” suggests the simpler meaning,
God of David, here. (Comp. Psalms 18:2; Psalms 18:6; Psalms 18:22; also Genesis
31:29; Genesis 31:42.)
With a perfect heart.—The word shâlçm means whole, sound, unimpaired; the
Latin integer. Hence, what is urged is an undivided allegiance, such as is enjoined by
the Decalogue. (Comp. 1 Chronicles 29:9; 1 Chronicles 29:19; 1 Kings 8:61.)
A willing mind.—For service is not real unless it be voluntary, and so glad as well as
free.
For the Lord searcheth all hearts.—Search, i.e., seek (1 Chronicles 28:8 and below).
For the thought, comp. Psalms 139:1-4; Psalms 139:23; 1 Samuel 16:7; Psalms 94:9;
Acts 1:24; Hebrews 4:13. The Searcher of hearts will at once see through an
insincere and half-hearted obedience.
And understandeth all the imaginations of the thoughts.—And every fashioning
(yççer, εἶδος, Bild) or cast of thoughts he discerneth (Genesis 6:5; Genesis 8:21).
If thou seek him.—Deuteronomy 4:29. Seeking Jehovah in earnest always results in
finding (Isaiah 55:6). Yet the Divine grace is not restricted even by this condition
33

(Isaiah 65:1).
If thou forsake him.—Deliberately and of set purpose, as choosing to live by other
laws than His.
He will cast thee off.—A strong word (hizniah), meaning strictly, to reject as
noisome or foul-smelling. (Comp. Hosea 8:3; Hosea 8:5.) The verbal form hiphil is
peculiar to Chronicles. (See 2 Chronicles 11:14; 2 Chronicles 29:19.)
TRAPP, "1 Chronicles 28:9 And thou, Solomon my son, know thou the God of thy
father, and serve him with a perfect heart and with a willing mind: for the LORD
searcheth all hearts, and understandeth all the imaginations of the thoughts: if thou
seek him, he will be found of thee; but if thou forsake him, he will cast thee off for
ever.
Ver. 9. Know thou the God of thy father, and serve him.] Deum cognoscere et colere.
Rightly to know and serve God is the whole duty of man, saith Lactantius; this,
therefore, is fitly charged by dying David upon his dearest son Solomon. To any
blind obedience God bindeth not his servants; as the Popish padres do their novices.
With a perfect heart.] That there be no halving.
And with a willing mind.] That there be no heaving, hucking, or shucking, as they
say.
All the imaginations of the thoughts.] Those very first motions of the mind, the
principles of all practice.
But if thou forsake him.] This maketh against those desperadoes who take liberty to
live as they list, and then say for defence of their sinful practices, Si sum ex
praedestinatis, quicquid faciam, perinde est.
COFFMAN, "Here, in the presence of all Israel, David laid the solemn charge upon
his son Solomon to build the Jewish temple, which thus became, in every particular,
what David did through his son Solomon. It should have been called David's
Temple.
POOLE, " Know thou the God; know him, so as to love him and serve him, as it
34

follows; for words of knowledge in Scripture use commonly imply affection and
practice: or acknowledge him as thy God, by loving and obeying him; for otherwise
Solomon did already know God, having doubtless been very well instructed in the
knowledge of God’s nature and law.
The Lord searcheth all hearts, and understandeth all the imaginations of the
thoughts: if thou dost only put on a profession of religion, to please me and secure
thy hopes of the kingdom; or if thy obedience to God be insincere and with
grudging; thou mayst indeed deceive me, but thou canst not deceive him, for he
searcheth thy inward thoughts, and the motions of thy heart.
If thou forsake him; if when I am dead and gone, and thou art perfectly at thy own
dispose, thou shalt cast off that religion and fear of God of which thou now makest
profession, and shalt continue to do so without true repentance for thine errors.
He will cast thee off for ever; notwithstanding all his promises made to me and to
my seed, and that great honour and favour which he hath showed to thee, with
which possibly thou mayst flatter thyself.
GUZIK, "3. (1 Chronicles 28:9-10) David speaks to Solomon.
“As for you, my son Solomon, know the God of your father, and serve Him with a
loyal heart and with a willing mind; for the LORD searches all hearts and
understands all the intent of the thoughts. If you seek Him, He will be found by you;
but if you forsake Him, He will cast you off forever. Consider now, for the LORD
has chosen you to build a house for the sanctuary; be strong, and do it.”
a. Know the God of your father: David’s exhortation to Solomon begins with the
most important aspect - emphasizing a genuine commitment to a real relationship
with the living God. David essentially told Solomon, “The secret of my success has
been my relationship with God. You need to pursue the same relationship.”
b. Serve Him with a loyal heart and with a willing mind: David also exhorted
Solomon to serve God with both his heart and mind. Some people are all heart and
no mind in their service to God; others are all mind and no heart. Both of these are
35

important to truly serve Him.
i. We notice that the command to know came before the command to serve. “To
know God is to serve Him. All failure in service is the result of loss of vision of God,
misapprehension of Him, due to some distance from Him.” (Morgan)
ii. David gave Solomon a reason to commit his heart and mind to God: for the
LORD searches all hearts and understands all the intent of the thoughts. When we
properly understand God and His omniscience we will much more naturally serve
Him as we should.
c. If you seek Him, He will be found by you; but if you forsake Him, He will cast you
off forever: Both of these proved true in the life of Solomon. When Solomon sought
the LORD at Gibeon, he definitely found Him (1 Kings 3:1-15). When Solomon
forsook God, he was in some sense cast . . . off (1 Kings 11:1-13).
i. “Solomon’s response, typical of humanity, was inconsistent. Though he did seek
God (2 Chronicles 1:5), it was not with a ‘whole heart’ and his divided devotion led
ultimately to a divided kingdom.” (Selman)
d. The LORD has chosen you to build a house for the sanctuary; be strong, and do
it: David concluded his exhortation to Solomon with the single most urgent
command - to build the temple. All of David’s exhaustive preparations would be for
nothing if Solomon did not complete the job that David started.
SIMEON, "DAVID’S ADVICE TO SOLOMON
1 Chronicles 28:9. And thou, Solomon my son, know thou the God of thy father, and
serve him with a perfect heart and with a willing mind: for the Lord searcheth all
hearts, and understandeth all the imaginations of the thoughts: if thou seek him, he
36

will be found of thee; but if thou forsake him, he will cast thee off for ever.
WHATEVER may have been their own conduct through life, it is the wish of most
men in a dying hour, that their children should walk in the ways of probity and
honour. But men of piety have higher views: they wish their children not merely to
pass through this world with credit, but to obtain happiness beyond the grave. The
advice of David in the words before us, is precisely such as every religious parent
would wish to give to his surviving family. Let us observe,
I. The advice here given—
The occasion was most solemn. David had desired to build a temple for the Lord,
but was forbidden; and was directed to devolve that office on his son Solomon. All
the princes and great men of the nation were convened to assist at the solemnity:
and in the presence of them all did David direct his son,
1. Whom to seek—
[The terms here used have doubtless a peculiar force, David does not say to his son,
“Know thou the God of Israel;” but “Know thou the God of thy father;” by which
expression he evidently called the attention of Solomon to the character of Jehovah
as exemplified in all his dealings towards him: it is as though he had said, “Know
thou that sovereign God, who chose me above all to rule his people Israel — — —
Know that almighty God who, in all my dangers from Saul or other enemies, has
preserved me to the present hour — — — Know that merciful God who forgave me
all my great transgressions in the matter of Uriah — — — and that faithful God
who has fulfilled to me all his great and precious promises, in raising up thee to sit
on my throne, and to build a temple to the Lord” — — —
“Know” this God: study his character as displayed in all his conduct towards me:
acquaint thyself with him in the most intimate and endearing manner: and seek him
as thy friend, thy portion, thine eternal great reward! But remember that it is in
37

Christ only that this character of God can be fully seen — — — Seek then to know
God as reconciled to you in the Son of his love; and let “this God be your God for
ever and ever.”]
2. How to serve him—
[Integrity of heart is indispensable in all who would serve their God aright. Absolute
perfection is not to be expected by fallen man: but that measure of perfection which
consists in a total freedom from all guile, not only may, but must, be attained. To be
“Israelites indeed,” we must be “without guile.” There must be no lust, which we
desire to retain; no duty, from which we draw back; no sacrifice which we are
averse to make: the will of God, even his whole will, without any limitation or
exception, must be that to which we aim to be conformed — — — And in our
labours to fulfil our duty, we must not be constrained by slavish fear, but by filial
love. We must feel the service of our God to be perfect freedom; and find all our
delight in it, like the angels, who “do his will, hearkening to the voice of his
word” — — — As we are to love our God, so also are we to serve him, “with all our
heart, and mind, and soul, and strength.”]
The importance of this charge is strongly marked in,
II. The considerations with which it is enforced—
Two arguments are here used to impress the more deeply on Solomon’s mind the
foregoing exhortation. They are briefly these;
1. That God is privy to our inmost thoughts—
[If God could judge only by the outward appearance, we might with less danger be
inattentive to our hearts: but the heart of man is as visible to him as the sacrifices
when flayed and divided asunder were to the priests of old [Note: Hebrews 4:13.
38

τετραχηλισμένα.]. Not the thoughts only, but “the imaginations of the thoughts,” the
very first risings of them before they are formed into a distinct apprehension of the
mind, are all seen and marked by Him, so as to ascertain with precision their nature
and quality; and to make them infallible grounds of condemnation or acquittal in
the day of judgment. Not actions only, but “the spirits of men are weighed by him,”
so as to discern how much there is of good or evil in every inclination, affection,
appetite, and motion of the soul.
What a reason is this for attending to the frame of our minds in the service of our
God! That, and that only which is according to his word, will be accepted by him:
whatever there is of formality, or hypocrisy, or of any evil principle, will all be
separated as chaff from the wheat, to be consumed in the fire, when the wheat is
treasured up in his garner. Alas! how little that is truly good, will be found even in
the best of men! Consider this, all ye who would find acceptance with God; and
endeavour to approve yourselves to Him, “who searcheth the heart, and trieth the
reins.”]
2. That he will deal with us according as we conduct ourselves towards him—
[It is grievous that men should explain away the plainest declarations of God, in
order to accommodate them to human systems. There is nothing clearer in all the
inspired volume, than that “God will be found of them that seek him, and cast off
those who forsake him.” We appeal to the experience of all who are in the slightest
degree acquainted with vital godliness. “Did God ever say to any man, Seek my face
in vain?” — — — On the other hand, Who ever turned back from him, without
suffering loss in his soul? Who has not found that the Spirit of God may be grieved
and provoked to withdraw his gracious communications? Most assuredly he will not
always strive with man, but will give us up to our own hearts’ lusts, if we wilfully
harbour those dispositions or affections which are hateful in his sight. Moreover, in
the eternal world, he will recompense every man exactly according to his works;
adjudging to his diligent servants a reward proportioned to their diligence in
improving their talents, and to the disobedient servants a punishment proportioned
to their guilt.
39

Who can reflect on this, and not feel the force of the advice given in our text? Our
happiness both in time and in eternity depends on our present diligence and fidelity.
Let us therefore implore help from God, that we may so devote ourselves to him
now, as to be approved by him in the day of judgment.]
Address—
1. To parents—
[You see in David, what should be your chief desire in behalf of your children. We
say not that you should be indifferent about their worldly advancement; for that
also is important in its place: but your great concern should be to have them truly
pious and devoted to God. Labour then, by every possible means, to attain this
point. Call them to you, and address them each by name with all tenderness and
fidelity; remembering that you yourselves must answer unto God for the influence
with which he has invested you for their good; and that, if they perish through your
neglect, their blood will be required at your hands.]
2. To those who are coming forth into life—
[Such advice as that which is given in our text, you are ready to judge premature, or
at least to think you have good reason for delaying your attention to it. But are you
young, and moving in an elevated sphere, and engaging in concerns of vast
importance? So was Solomon: yet were these no reasons for David to withhold the
advice, or with Solomon to reject it. Remember, it is for eternity, and not for time
only, that you should live; and, if you disregard the admonitions of your parents,
they who now so long for your welfare, will be swift witnesses against you at the day
of judgment.]
3. To all who are here present—
40

[It is not unbecoming a minister of Christ to regard his flock with parental
solicitude, or to address them in the language of our text. Let me then address each
of you, as it were, in the presence of the whole collective body, and urge you to seek
after God with your whole hearts. Rest not in a formal routine of duties, or in a
partial conformity to his revealed will: but see that your “hearts are right with
him;” and never rest till you have “the witness of his Spirit,” and “the testimony of
your own conscience, that in simplicity and godly sincerity you have your
conversation in the world.” Such a state of mind is most desirable for every one of
us; and it is the best preparative, no less for the duties of this life, than for the
enjoyments of the life to come.]
10 Consider now, for the Lord has chosen you to
build a house as the sanctuary. Be strong and do
the work.”
CLARKE, "The Lord hath chosen thee - “The Word of the Lord hath chosen
thee.” - T.
GILL, "Take heed now,.... Of offending God by forsaking him; or see, consider, and
observe now what he was further about to say to him, concerning the building of the
temple, as follows:
for the Lord hath chosen thee to build an house for the sanctuary; a temple
for the ark, called the sanctuary, Num_7:9 the Targum is, the Word of the Lord hath
chosen thee, &c.
be strong, and do it, be of a good heart and courage, and set about it with vigour and
resolution.
SBC, “I. Look, first, at the words "Be strong"—that is, for service. None can tell how
strong for service they may ultimately become. All the strong men and all the great men
become so by degrees. We find in the context four secrets of strength for service. (1) If
41

you are to be strong in service, there must be a clear conviction that you are called of
God to the work. (2) Along with a conviction of our call to the work, there must be an
intimate knowledge of God. (3) A third element of strength is sincerity of purpose and
willinghood. (4) Lastly, we must remember the Divine presence and fidelity. When we
are strong in this remembrance, we can triumph and say, "If all men should leave us, yet
we are strong, for Thou, Lord, wilt not fail nor forsake us."
II. Notice, next, the command "Do it." Having strengthened thy heart by the
remembrance of these things, do it, not only intend to. We are to do whatever God has
called us to do. That which is the work of one is not the work of another. Let our ears be
open to hear what the Lord says, and then let us be strong and do it.
A. G. Brown, Penny Pulpit, No. 1061.
BENSON, "1 Chronicles 28:10. A house for a sanctuary — That is, a sanctuary, or
holy place, for the ark to dwell in. Be strong, and do it — Take courage and
resolution to break through all difficulties, troubles, discouragements, and
oppositions, which thou mayest possibly meet with.
ELLICOTT, " (10) Take heed now; for the Lord.—Or, See now that Jehovah hath
chosen thee; consider this high commission, weigh it well and realise it thoroughly,
then be strong, and act. (See 1 Chronicles 22:13; 1 Chronicles 22:16.)
David now, in presence of the Assembly, hands over to his son the plans of the
Sanctuary and its vessels, remarking, as he does so, that the whole is of Divine origin
(1 Chronicles 28:19).
TRAPP, "I Chronicles 28:10 Take heed now; for the LORD hath chosen thee to
build an house for the sanctuary: be strong, and do [it].
Ver. 10. To build a house for the sanctuary.] Or, For sanctification: i.e., where God
may sanctify his people in holy ordinances; and be sanctified by them in holy duties.
[Leviticus 10:3]
POOLE, " For the sanctuary; or, for a sanctuary, i. e. which is to be a sanctuary for
him, to wit, for the ark to dwell in.
42

Be strong; take courage and resolution to break through all difficulties, troubles,
discouragements, or oppositions which thou mayst possibly meet with.
11 Then David gave his son Solomon the plans for
the portico of the temple, its buildings, its
storerooms, its upper parts, its inner rooms and
the place of atonement.
BARNES, "Compare 1Ch_28:19. As God had revealed to Moses the pattern of the
tabernacle Exo. 26; 27, so He had made known by revelation to David the pattern of the
temple and its furniture. This pattern, which consisted of a set of directions in writing,
David now handed over to Solomon.
The houses - The “holy place” and the “holy of holies “ - called respectively “the
house” and the “inner house” 1Ki_6:17, 1Ki_6:27, and 2Ch_3:5, 2Ch_3:8 “the greater
house” and “the most holy house.”
The upper chambers - Compare 2Ch_3:9 note.
The inner parlours - The small rooms of the “lean-to” (1Ki_6:5 note), entered one
from another.
CLARKE, "David gave to Solomon - the pattern - He gave him an ichnograph
of the building, with elevations, sections, and specifications of every part; and all this he
received by inspiration from God himself, (see 1Ch_28:12, 1Ch_28:19), just as Moses
had received the plan of the tabernacle.
The treasuries thereof - ‫גנזכיו‬ ganzaccaiv. The word ‫גנזך‬ ganzach is not Hebrew,
but is supposed to be Persian, the same word being found in Ezr_3:1-13 :19. In this
tongue we have the word ganj, a granary, a hidden treasure, and gunjoor, and gunjineh, a
treasure, treasury, or barn. Parkhurst supposes that it is compounded of ‫גנז‬ ganaz, to
treasure up, and ‫זך‬ zach, pure; a treasury for the most precious things.
43

GILL, "Then David gave to Solomon his son the pattern of the porch,.... The
breadth, and length, and height of it, which was to be placed at the east end of the
temple, and was the entrance into it:
and, of the houses thereof; the holy place, and the most holy, which latter is called
the greater house, 2Ch_3:5,
and of the treasures; where things belonging to the temple were laid up, the priests'
vestments, and other things:
and of the upper chambers; where the priests lay or met for conversation, Jer_35:2.
and of the inner parlours thereof; where the priests ate of the holy things; all these
seem to he buildings against the wall of the temple round about, 1Ki_6:5.
and of the place of the mercy seat: the holy of holies, where that, with the cherubim
over it, and the ark under it, were placed.
HENRY 11-21, "As for the general charge that David gave his son to seek God and
serve him, the book of the law was, in that, his only rule, and there needed no other; but,
in building the temple, David was now to give him three things: - 1. A model of the
building, because it was to be such a building as neither he nor his architects ever saw.
Moses had a pattern of the tabernacle shown him in the mount (Heb_8:5), so had David
of the temple, by the immediate hand of God upon him, 1Ch_28:19. It was given him in
writing, probably by the ministry of an angel, or as clearly and exactly represented to his
mind as if it had been in writing. But it is said (1Ch_28:12), He had this pattern by the
Spirit. The contrivance either of David's devotion or of Solomon's wisdom must not be
trusted to in an affair of this nature. The temple must be a sacred thing and a type of
Christ; there must be in it not only convenience and decency, but significancy: it was a
kind of sacrament, and therefore it must not be left to man's art or invention to contrive
it, but must be framed by divine institution. Christ the true temple, the church the
gospel temple, and heaven the everlasting temple, are all framed according to the divine
councils, and the plan laid in the divine wisdom, ordained before the world for God's
glory and ours. This pattern David gave to Solomon, that he might know what to provide
and might go by a certain rule. When Christ left with his disciples a charge to build his
gospel church he gave them an exact model of it, ordering them to observe that, and that
only, which he commanded. The particular models are here mentioned, of the porch,
which was higher than the rest, like a steeple, - then the houses, both the holy place and
the most holy, with the rooms adjoining, which were for treasuries, chambers, and
parlours, - especially the place of the mercy-seat (1Ch_28:11), - of the courts likewise,
and the chambers about them, in which the dedicated things were laid up. Bishop
Patrick supposes that, among other things, the tabernacle which Moses reared and all
the utensils of it, which there was now no further occasion for, were laid up here,
signifying that in the fulness of time all the Mosaic economy, all the rites and ceremonies
of that dispensation, should be respectfully laid aside, and something better come in
their room. He gave him a table of the courses of the priests, patterns of the vessels of
44

service (1Ch_28:13), and a pattern of the chariot of the cherubim, 1Ch_28:18. Besides
the two cherubim over the mercy-seat, there were two much larger, whose wings reached
from wall to wall (1Ki_6:23, etc.), and of these David here gave Solomon the pattern,
called a chariot; for the angels are the chariots of God, Psa_68:17. 2. Materials for the
most costly of the utensils of the temple. That they might not be made any less than the
patterns, he weighed out the exact quantity for each vessel both of gold and silver, 1Ch_
28:14. In the tabernacle there was but one golden candlestick; in the temple there were
ten (1Ki_7:49), besides silver ones, which, it is supposed, were hand-candlesticks, 1Ch_
28:15. In the tabernacle there was but one table; but in the temple, besides that on which
the show-bread was set, there were ten others for other uses (2Ch_4:8), besides silver
tables; for, this house being much larger than that, it would look bare if it had not
furniture proportionable. The gold for the altar of incense is particularly said to be
refined gold (1Ch_28:18), purer than any of the rest; for that was typical of the
intercession of Christ, than which nothing is more pure and perfect. 3. Directions which
way to look for help in this great undertaking. “Fear not opposition; fear not the charge,
care, and trouble; fear not miscarrying in it, as in the case of Uzza; fear not the reproach
of the foolish builder, that began to build and was not able to finish. Be not dismayed.
(1.) God will help thee, and thou must look up to him in the first place (1Ch_28:20): The
Lord God, even my God, whom I have chosen and served, who has all along been present
with me and prospered me, and to whom, from my own experience of his power and
goodness, I recommend thee, he will be with thee, to direct, strengthen, and prosper
thee; he will not fail thee nor forsake thee.” Note, We may be sure that God, who owned
our fathers and carried them through the services of their day, will, in like manner, if we
be faithful to him, go along with us in our day, and will never leave us, while he has any
work to do in us or by us. The same that was Joshua's encouragement (Jos_1:5), and
Solomon's, is given to all believers, Heb_13:5. He will never leave thee, nor forsake thee.
God never leaves any unless they first leave him. (2.) “Good men will help thee, 1Ch_
28:21. The priests and Levites will advise thee, and thou mayest consult them. Thou hast
good workmen, who are both willing and skilful;” and these are two very good properties
in a workman, especially in those that work at the temple. And, lastly, “The princes and
the people will be so far from opposing or retarding the work that they will be wholly at
thy command, every one in his place ready to further it.” Then good work is likely to go
on when all parties concerned are hearty in it, and none secretly clog it, but all drive on
heartily in it.
JAMISON, "Then David gave to Solomon ... the pattern — He now put into the
hands of his son and successor the plan or model of the temple, with the elevations,
measurements, apartments, and chief articles of furniture, all of which were designed
according to the pattern given him by divine revelation (1Ch_28:19).
K&D, "The sketches and plans of the sacred buildings and vessels. - The
enumeration begins in 1Ch_28:11 with the temple house, progressing from outside to
inside, and in 1Ch_28:12 goes on to the courts and the buildings in them, and in 1Ch_
28:13. to the vessels, etc. ‫ית‬ִ‫נ‬ ְ‫ב‬ ַ‫,תּ‬ model, pattern; cf. Exo_25:9; here the sketches and
45

1 chronicles 28 commentary

Recommended

Recommended

More Related Content

What's hot

What's hot (20)

Similar to 1 chronicles 28 commentary

Similar to 1 chronicles 28 commentary (20)

More from GLENN PEASE

More from GLENN PEASE (20)

Recently uploaded

Recently uploaded (20)

1 chronicles 28 commentary