King David addresses the assembly to encourage contributions for the construction of the temple, emphasizing that it is a significant task for the young Solomon, chosen by God. He highlights the need for support, showcases his own generous gifts, and calls for voluntary offerings from the people to honor the Lord. The palace is characterized as not for man but for God, underscoring the importance of building a magnificent place of worship.

1. 1 CHRONICLES 29 COMMENTARY
EDITED BY GLENN PEASE
Gifts for Building the Temple
1Then King David said to the whole assembly:
“My son Solomon, the one whom God has chosen,
is young and inexperienced. The task is great,
because this palatial structure is not for man but
for the Lord God.
BARNES, "The palace - The original word here used is the Hebrew form of a
Persian word, and generally designates the residence of the Persian monarch Est_1:2,
Est_1:5; Est_2:3, Est_2:8; Neh_1:1; Dan_8:2. It is only here and in 1Ch_29:19 that it is
applied to the temple.
CLARKE, "The palace is not for man - “The palace is not prepared for the name
of a son of man, but for the name of the Word of the Lord God.” - T.
GILL, "Furthermore, David the king said unto all the congregation,.... Having
finished what he had to say to Solomon, he addressed the congregation again:
Solomon my son, whom alone God hath chosen; both to be king, and to build the
temple
is yet young and tender; see 1Ch_22:5.
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2. and the work is great; both of governing so great a people, and of building so
magnificent a temple, especially the latter is meant:
for the palace is not for man; for any mortal king, though ever so great:
but for the Lord God; the Targum is,"but for the Word of the Lord God,''who is the
King of kings, and Lord of lords; and therefore is to be built as with the greatest
exactness, according to the pattern he himself has given, so with the greatest splendour
and magnificence.
HENRY 1-5, “We may here observe,
I. How handsomely David spoke to the great men of Israel, to engage them to
contribute towards the building of the temple. It is our duty to provoke one another to
love and to good works, not only to do good ourselves, but to draw in others to do good
too as much as we can. There were many very rich men in Israel; they were all to share in
the benefit of the temple, and of those peaceable days which were to befriend the
building of it; and therefore, though David would not impose on them, as a tax, what
they should give towards it, he would recommend the present as a fair occasion for a
free-will offering, because what is done in works of piety and charity should be done
willingly and not by constraint; for God loves a cheerful giver. 1. He would have them
consider that Solomon was young and tender, and needed help; but that he was the
person whom God had chosen to do this work, and therefore was well worthy their
assistance. It is good service to encourage those in the work of God that are as yet young
and tender. 2. That the world was great, and all hands should contribute to the carrying
of it on. The palace to be built was not for man, but for the Lord God; and the more was
contributed towards the building the more magnificent it would be, and therefore the
better would it answer the intention. 3. He tells them what great preparations had been
made for this work. He did not intend to throw all the burden upon them, nor that it
should be built wholly by contributions, but that they should show their good will, by
adding to what was done (1Ch_29:2): I have prepared with all my might, that is, “I have
made it my business.” Work for God must be done with all our might, or we shall bring
nothing to pass in it. 4. He sets them a good example. Besides what was dedicated to this
service out of the spoils and presents of the neighbouring nations, which was for the
building of the house (of which before, 1Ch_22:14), he had, out of his own share, offered
largely for the beautifying and enriching of it, 3000 talents of gold and 7000 talents of
silver (1Ch_29:4, 1Ch_29:5), and this because he had set his affection on the house of
his God. He gave all this, not as Papists build churches, in commutation of penance, or
to make atonement for sin, nor as Pharisees give alms, to be seen of men; but purely
because he loved the habitation of God's house; so he professed (Psa_26:8) and here he
proved it. Those who set their affection upon the service of God will think no pains nor
cost too much to bestow upon it; and then our offerings are pleasing to God when they
come from love. Those that set their affection on things above will set their affection on
the house of God, through which our way to heaven lies. Now this he gives them an
account of, to stir them up to do likewise. Note, Those who would draw others to do that
which is good must themselves lead. Those especially who are advanced above others in
place and dignity should particularly contrive how to make their light shine before men,
because the influence of their example is more powerful and extensive than that of other
people. 5. He stirs them up to do as he had done (1Ch_29:5): And who then is willing to
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3. concentrate his service this day unto the Lord? (1.) We must each of us, in our several
places, serve the Lord, and consecrate our service to him, separate it from other things
that are foreign and interfere with it, and direct and design it for the honour and glory of
God. (2.) We must make the service of God our business, must fill our hands to the Lord,
so the Hebrew phrase is. Those who engage themselves in the service of God will have
their hands full; there is work enough for the whole man in that service. The filling of
our hands with the service of God intimates that we must serve him only, serve him
liberally, and serve him in the strength of grace derived from him. (3.) We must be free
herein, do it willingly and speedily, do it this day, when we are in a good mind. Who is
willing? Now let him show it.
JAMISON, "1Ch_29:1-9. David causes the princes and people to offer for the house
of God.
Solomon ... is yet young and tender — Though Solomon was very young when he
was raised to the sovereign power, his kingdom escaped the woe pronounced (Ecc_
10:16). Mere childhood in a prince is not always a misfortune to a nation, as there are
instances of the government being wisely administered during a minority. Solomon
himself is a most illustrious proof that a young prince may prove a great blessing; for
when he was but a mere child, with respect to his age, no nation was happier. His father,
however, made this address before Solomon was endowed with the divine gift of
wisdom, and David’s reference to his son’s extreme youth, in connection with the great
national undertaking he had been divinely appointed to execute, was to apologize to this
assembly of the estates - or, rather, to assign the reason of his elaborate preparations for
the work.
K&D, “Contributions of the collected princes for the building of the temple. - David
then turns to the assembled princes to press upon them the furthering of the building of
the temple. After referring to the youth of his son, and to the greatness of the work to be
accomplished (1Ch_29:1), he mentions what materials he has prepared for the building
of the temple (1Ch_29:2); then further states what he has resolved to give in addition
from his private resources (1Ch_29:4); and finally, after this introduction, calls upon
those present to make a voluntary collection for this great work (1Ch_29:5). The words,
“as only one hath God chosen him,” form a parenthesis, which is to be translated as a
relative sentence for “my son, whom alone God hath chosen.” ָ‫ָר‬‫ו‬ ‫ר‬ַ‫ַע‬‫נ‬ as in 1Ch_22:5.
The work is great, because not for man the palace, scil. is intended, i.e., shall be built, but
for Jahve God. ‫ה‬ ָ‫יר‬ ִ‫בּ‬ ַ‫,ה‬ the citadel, the palace; a later word, generally used of the
residence of the Persian king (Est_1:2, Est_1:5; Est_2:3; Neh_1:1), only in Neh_2:8 of
the citadel by the temple; here transferred to the temple as the glorious palace of Jahve,
the God-king of Israel. With 1Ch_29:2, cf. 1Ch_22:14. ‫וגו‬ ‫ב‬ ָ‫ָה‬‫זּ‬ַ‫ל‬ ‫ב‬ ָ‫ָה‬‫זּ‬ ַ‫,ה‬ the gold for the
golden, etc., i.e., for the vessels and ornaments of gold, cf. 1Ch_28:14. ‫ים‬ ִ‫לּוּא‬ ִ‫וּמ‬ ‫ם‬ ַ‫ה‬ֹ‫שׁ‬ ‫ֵי‬‫נ‬ ְ‫ב‬ ַ‫א‬
as in Exo_25:7; Exo_35:9, precious stones for the ephod and choshen. ‫ם‬ ַ‫ה‬ֹ‫שׁ‬, probably
beryl. ‫ים‬ ִ‫לּוּא‬ ִ‫מּ‬ ‫ֵי‬‫נ‬ ְ‫ב‬ ַ‫,א‬ stones of filling, that is, precious stones which are put in settings.
‫פּוּ‬ ‫ֵי‬‫נ‬ ְ‫ב‬ ִ‫,א‬ stones of pigment, i.e., ornament, conjecturally precious stones which, from
their black colour, were in appearance like ‫,פּוּ‬ stibium, a common eye pigment (see
2Ki_9:30). ‫ה‬ ָ‫מ‬ ְ‫ק‬ ִ‫ר‬ ‫ֵי‬‫נ‬ ְ‫ב‬ ַ‫,א‬ stones of variegated colour, i.e., with veins of different colours.
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4. ‫ה‬ ָ‫ר‬ ָ‫ק‬ְ‫י‬ ‫ן‬ ֶ‫ב‬ ֶ‫,א‬ precious stones, according to 2Ch_3:6, for ornamenting the walls. ‫שׁ‬ִ‫י‬ַ‫שׁ‬ ‫ֵי‬‫נ‬ ְ‫ב‬ ַ‫,א‬
white marble stones.
BENSON, “. Furthermore, David said unto all the congregation, &c. — He excites
them to assist his son by divers considerations, 1st, That he was a person chosen by
God for this work. 2d, That nevertheless he much needed their help, because he was
but a youth. 3d, That the work itself was to be very magnificent, suitable to the
Divine Majesty, who was to dwell therein, or to be represented there, by a glorious
light and splendour, the symbol of his presence. And the more that was contributed
toward the fabric, the more magnificent it would be, and would better answer the
end designed. And, 4th, That he had set them an example, and made great
preparations for, and given great donations to, the work.
SBC, “There is a sense in which we might without irreverence almost invert these
words, and yet gain rather than lose their true significance. "The palace is not for God,"
we might even say, as a literal resting-place. It is for man as the worshipper, as the
servant, as the conscious and devout adorer, of Him Who created him after His own
image; for man as a place for a worship which may reclaim, and purify, and uplift his
fallen nature, which may bring him into communion with his Father and his God.
I. We also may echo the words which the chronicler places in the mouth of David, and
say that the work he planned was great—great in itself, greater in results achieved,
outliving its own ruin and the destruction of its successor. Yet, like all human works, it
contained elements of imperfection, germs of decay. The very existence of the Temple
was made the plea for establishing rival sanctuaries, dedicated to another worship than
that of Jehovah.
II. The second and the newer Temple found no rival, stood supreme in the nation’s
heart. But a sevenfold darker spirit entered into the empty house of the Jewish Church.
The material altar received their superstitious reverence. He who sanctified the altar was
forgotten. In the name of, and as defenders of, that Temple, the Temple’s guardians
condemned to death One greater than the Temple—-One who taught His people to look
forward to a worship that should be confined to no temple’s walls, whose disciple
breathed his Master’s spirit when he saw in vision a city of Jerusalem of which he could
say, "I saw no temple therein; for the Lord God Almighty and the Lamb are the temple of
it."
G. G. Bradley, Christian World Pulpit, vol. xx., p. 289.
COFFMAN, “Due to the uncertainty that prevails with respect to the numbers given
here, and to our equal uncertainty as to the exact value of the talent used in these
calculations, we are not able to assign any exact value to the amount in dollars of
David's magnificent gift; but there is no doubt that many millions of dollars should
be assigned as the value of his gift. He gave it publicly in order to inspire others to
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5. do likewise.
The big point here is not the actual cash value of David's gift, but the principle
propounded here in the last sentence.
"Who then offereth willingly to consecrate himself this day unto Jehovah" (1
Chronicles 29:5c). This is indeed a profound proposition. What David gave and
urged others to give to the house of the worship of God was, in the last analysis,
unto Jehovah. How much more is it true that what men freely give to the holy
Church of Jesus Christ is actually the consecration of the giver unto God in Christ.
Honestly mistaken as David certainly was about some things, his sincere love of God
was the central passion of his life; and, in that light, there can be no wonder that
God accepted his loving gift of the temple and continued to use it throughout Israel's
history.
ELLICOTT, “CONTINUATION OF PROCEEDINGS IN THE ASSEMBLY.
(1) Furthermore.—And. David reviews his own preparations, and asks the offerings
of the assembly, which are cheerfully accorded (1 Chronicles 29:1-9).
Alone.—Of all his brothers.
Young and tender.—1 Chronicles 22:5.
The palace (bîrâh).—A word peculiar to the Chronicles, Nehemiah, Esther, and
Daniel. It usually means the palace at Susa (comp. the Persian word bâru,
“citadel”), and this is the only passage of Scripture in which it denotes the Temple.
From its august associations, the word was well calculated to convey to the minds of
the chronicler’s contemporaries some idea of the magnificence of the Temple of
Solomon as he imagined it.
TRAPP, “1 Chronicles 29:1 Furthermore David the king said unto all the
congregation, Solomon my son, whom alone God hath chosen, [is yet] young and
tender, and the work [is] great: for the palace [is] not for man, but for the LORD
God.
Ver. 1. Solomon my son, whom alone God hath chosen.] And therefore ye ought to
accept, since fatherly affection hath not miscarried me, as once it did Isaac toward
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6. Esau, to set him above the rest of my sons upon the throne; but God, in whose will
ye ought to rest satisfied, hath done it.
Is yet young and tender.] Puellus est et tenellus. Married he was, as appeareth by
Rehoboam’s age, [1 Kings 12:13] but not yet come to man’s estate: and young in
comparison of some other of my sons, who are older than he: young also to
undertake so great a work, &c. He was much about eighteen, at which age every
Jew at this day is bound to marry, else he is accounted as one that liveth in sin. (a)
And the work is great.] See 1 Chronicles 22:5.
PARKER, “"Furthermore David the king said unto all the congregation, Solomon
my Song of Solomon , whom alone God hath chosen, is yet young and tender, and
the work is great: for the palace is not for Prayer of Manasseh , but for the Lord
God."— 1 Chronicles 29:1.
David was father as well as king, and when the father spoke he exalted the very
office which he sustained as sovereign.—The son is always young to the father; the
son becomes doubly filial when the Spirit of God is seen to be working in him with a
view to carrying forward the father"s own chosen purposes.—David recognised that
the work was greater than the worker.—Solomon was "young and tender," but the
work was "great."—We must make right uses of our personal circumstances; some
would have said, Because I am young and tender, much cannot be expected of me:
others, of nobler quality of mind, would say, Being young and tender, the greater
shall be the glory of the Lord, because of my littleness, yea, my nothingness.—Even
kings should see that the work of life is great.—When men imagine that they are
greater than their work, when that work itself is God"s, they begin to decrease in
strength and to fall away into pitiable humiliation.—The ideal must always be
loftier than the actual.—Every David and every Solomon must see that the thing yet
to be done is greater than anything that has yet been accomplished.—The great
harvest has always to be garnered, the great battle has always to be won, the great
love has always to be revealed.—It would seem as if we had never seen high noon
yet: the sun must be always on the point of giving us some fuller light, yea,
surprising himself into an intenser brilliance.—Thus are we drawn on by fact and
by illusion, by common letter and by apocalyptic vision, to higher uses of strength
and to nobler anticipations of hope.—Even David could but prepare, and Solomon
could but pray: the fire, the inspiration of the energy, must come down from
above.—David had a right to exhort, because he had done so much himself—"I have
prepared with all my might for the house of my God;" and again, "Because I have
set my affection to the house of my God, I have of mine own proper good, of gold
and silver, which I have given to the house of my God, over and above all that I have
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7. prepared for the holy house."—David having done this much himself had a right to
inquire what others were doing.—After such a statement as he had just made he had
a right to say, "Who, then, is willing to consecrate his service this day unto the
Lord? "—It is better to set examples than to make speeches; the speeches themselves
may be necessary after the examples have been set.
GUZIK, “1 CHRONICLES 29 - THE END OF DAVID’S REIGN
A. David’s offering for the temple.
1. (1 Chronicles 29:1-5) David’s gifts to build the temple.
Furthermore King David said to all the assembly: “My son Solomon, whom alone
God has chosen, is young and inexperienced; and the work is great, because the
temple is not for man but for the LORD God. Now for the house of my God I have
prepared with all my might: gold for things to be made of gold, silver for things of
silver, bronze for things of bronze, iron for things of iron, wood for things of wood,
onyx stones, stones to be set, glistening stones of various colors, all kinds of precious
stones, and marble slabs in abundance. Moreover, because I have set my affection on
the house of my God, I have given to the house of my God, over and above all that I
have prepared for the holy house, my own special treasure of gold and silver: three
thousand talents of gold, of the gold of Ophir, and seven thousand talents of refined
silver, to overlay the walls of the houses; the gold for things of gold and the silver for
things of silver, and for all kinds of work to be done by the hands of craftsmen. Who
then is willing to consecrate himself this day to the LORD?”
a. The work is great, because the temple is not for man but for the LORD God: One
reason David did so much to prepare for the building of the temple was because he
knew that the work was great and required great resources - more than a young and
inexperienced king like Solomon could be expected to gather on his own.
i. The work was great because it was for God. Before a great God there are no small
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8. works; everything should be done for the glory of God (Colossians 3:22).
b. Now for the house of God I have prepared with all my might: This was certainly
true. When we consider all that David did to provide security, a location, the land,
money, materials, supervisory staff, workers, plans, and an organized team to run
the temple, it is evident that David gave this work of preparation all of his might.
c. Moreover, because I have set my affection on the house of my God, I have given to
the house of my God: David gave all he gave because he loved the house of God. We
naturally give to and support that which we love. For where your treasure is, there
your heart will be also (Matthew 6:21).
i. David specifically used the phrase house of my God to emphasize the personal
connection; this was more personal than saying merely the house of God. Because
God was David’s God in a personal sense, David loved the house of God.
ii. Over and above all that I have prepared for the holy house: David loved the house
of his God so much that he gave over and above what he gave before. David did an
enormous amount of preparation and resource gathering to build the temple; but
now he gave even more, even giving over and above.
d. Who then is willing to consecrate himself this day to the LORD? David brought
up his giving - especially the over and above giving - he used it as an occasion to
challenge his fellow Israelites to also consecrate themselves to the LORD.
i. Given the massive amount that David gathered for the building of the temple, it
might be argued that the gifts of the people were unnecessary. Yet David knew that
it was important to give the people an opportunity to give, for their sake more than
for the sake of the building project itself. Their giving was a legitimate and
important way to consecrate themselves to God.
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9. ii. “The king’s appeal for each giver to ‘consecrate himself’ reads literally ‘to fill his
hand.’ This was a technical phrase used to describe ordination to the priesthood;
and Scripture, significantly, places the act of giving on this same level of devotion.”
(Payne)
PULPIT, “These verses continue the account of what David said to the whole
congregation, respecting his son Solomon and his tender age in view of the great
enterprise of building the temple; respecting the public preparations which had
been already made, and the gifts of his own individual property—these latter being
alluded to, no doubt, for the sake of example. On the faith of them he grounds with
tenfold effect his appeal to people and princes to join heartily in the work. The
verses (6-9)also contain the statement of the hearty practical response which was
made by the "chiefs of the fathers and princes of the tribes," and other varieties of
givers, and of the consequent general joy.
1 Chronicles 29:1
The anxiety which David felt on account of the youth of Solomon (repeated from 1
Chronicles 22:5) evidently pressed heavily on him. The additional expression here is
to be noticed, whom alone God hath chosen. By this plea, full of truth as it was, we
may suppose that David would shelter himself from any possible blame or reflection
on the part of the people, from the charge of partiality on the part of his elder
children, and any unjust slight to them, and also from any self-reproach, in that he
was devolving such a responsible task on so young and tender a man. Palace. This
word ( ‫ה‬ ָ‫יר‬ ִ‫בּ‬ַ‫ה‬ ), by which the temple is designated here and in 1 Chronicles 29:19,
seems to be very probably a word of Persian derivation. It is found in Nehemiah 1:1;
in Daniel 8:2; but very frequently in Esther, where it is used not only of "Shushan
the palace" (Esther 1:2; Esther 2:3; Esther 3:15), as the royal abode, but also of the
special part of the city adjoining the palace proper (Esther 1:5; Esther 2:5; Esther
8:14; Esther 9:6). The word is found also in Nehemiah 2:8; but there it carries the
signification of the fortress of the temple. There may be some special
appropriateness in its use here, in consideration of the circumstance of the
fortifications and wall, which flanked the temple.
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10. BI 1-10, “Furthermore David the king said unto all the congregation.
Christian experience and Christian influence
I. The nearer a good man approaches his end, the more spiritually-minded he becomes.
II. The more spiritually-minded a good man becomes, the greater his influence upon
others.
III. The greater influence a good man has upon others, the more certainly will God’s
work be accomplished. (J. Wolfendale.)
The principles of Christian work
1. Personal consecration and example.
2. Willing co-operation by all.
3. Appropriateness of service and gifts.
4. Animated by a true spirit of enthusiasm and joy. (J. Wolfendale.)
A good example and the power of it
God is calling His people everywhere to undertake a work for His glory, which in
importance and magnitude and grandeur infinitely transcends the work He laid upon
Solomon—the evangelisation of the entire world—the building of that great spiritual
temple which is to fill the earth and into which all nations and peoples are to be
gathered.
I. The Divine call to this work is direct, imperative, and loud.
II. It is attested by signs and wonders as marvellous and impressive to the spiritually
discerning as the miracles of apostolic times.
III. The call in this instance is to the entire Church of Christ, individually and
collectively. The command, the obligation is universal and cannot be evaded. If you have
not gold and silver to bestow, give yourself—heart, soul, mind, prayers, influence. If you
cannot go to the heathen, send a substitute, give of your means, etc.
IV. The times demand large gifts, princely offerings.
V. Never had the power of example such potency as now. (J. M. Sherwood, D. D.)
Interest in God’s work
It is always well for us to take a loving and deep interest in the work of God. We may
have at heart some end which we desire to achieve for God’s glory, and because we know
that it springs from such a motive may proceed to carry it out without questioning
whether we are to be the agents through which it is to be accomplished. But there may
be others better fitted for the work than we are, whom God has in reserve. And what
matters it whether we or others do the work, so long as it is done by men chosen of God?
“The work goes on, though the workmen die,” are the words which Dean Stanley most
10

11. appropriately had inscribed on Wesley’s memorial in Westminster Abbey. Other men
labour, and we enter into their labours. The work they sought to accomplish God denied
to them, but lays upon us. (Dr. Egbert.)
Power of example
Before us was a narrow bridge, and between us and the bridge were several thousand
sheep. They would have taken a long time going over, and would effectually have
checked our entrance into the town, but for a clever plan for getting the sheep quickly
over. A few sheep are trained as a sort of decoy. They are at first pet lambs, and then in
time become pet sheep. They are kept by the authorities who have control of the bridge,
and are let to the sheep-drovers for so much, in order to effect a speedy passage of the
bridge. The keepers of the pets go first, then follow the three or four pets, and then away
after them the three or four thousand of the mob, as they are called here. (H. T.
Robjohns.)
The house of the Lord
I. The building is for the Lord God, because it is for the presentation of God’s worship.
God claims to be worshipped. He deserves to be worshipped for—
(1) What he is in Himself.
(2) What He is to us. Worship takes the forms of adoration, thanksgiving,
confession, petition, supplication, and intercession. By a very significant
expression the Jews used to say when they went up to Jerusalem, that they were
going “to appear before the Lord.” The chief attraction of every place of worship
ought to be that you ere coming to meet with God.
II. The building is for the Lord because it is built for the proclamation of God’s truth.
III. The building is for the Lord because it is for the promotion of God’s purposes. God’s
purposes are that men should be saved, sanctified, enlightened, comforted,
strengthened, stimulated, and helped on to glory. (John Corbin.)
The palace for God
These words are not to be pressed unduly, nor their spirit sacrificed to the letter, in
forgetfulness of the idiom of the language in which they are recorded. The patriotic king
no more forgot his nation’s welfare in the sense of the sacredness of the work, than the
prophet who first uttered the immortal words, “I love mercy and not sacrifice,” dreamed
of extinguishing the altar fires and abolishing the office of the priesthood seven centuries
before the “fulness of time.” Their principal meaning is obvious. An edifice was formed,
a pattern was already, it is written, present to his mind’s eye. It was to be no regal palace,
however stately, no home for oriental splendour and magnificence; it was to be
consecrated for ever to the Jehovah to whom he and his people were bound by
everlasting covenant. Yet the truth that no house made with hands could in any literal
sense hold Him whom the heaven of heavens could not contain, was already deep in the
conscience, and finding expression in the words of God’s truest servant. He who was
11

12. revealed to the Psalmist, the Psalmist-king well knew, no roof of cedar, no walls of stone,
no building however sacred, however sumptuous, could be His real home. It could be
only so far His dwelling-place, when His unseen presence could be found and realised by
those who sought Him—found best by those who could rise in spirit above that
imageless temple, above that altar smoke, and all the machinery of ritual, to the Father
of their spirits and the God of their salvation. There is a sense, therefore, in which we
may, without irreverence, almost invert the words, and yet gain, rather than lose, their
true significance. The palace is not for God, we might even say, as a literal dwelling-
place. To Him, the marble, and the cedar, and the palm-tree, and the olive, and the
brass, and the gold are as nothing. The palace in this sense is not for God, but it is for
man—not for man as merely the foremost of creatures to draw the breath of life on the
earth, but for man as the worshipper, as the servant, as the conscious and devout adorer
of Him who has created him in His own image; for man as the place for worship which
may reclaim, and purify, and uplift his fallen nature; which may bring him into
communion with his Father and his God; a place where all that appeals to his highest
earthly sense may enable him to forget the things of sense, and reach out to what eye
hath not seen or ear heard. And for so bold an apparent inversion of the letter, in order
to bring home to our minds the inner spirit of the words, I may surely plead the example
of Him who taught His people that the seventh day, which was proclaimed at Sinai to be
the Sabbath of the Lord our God, was, for all that, made for man, and that the Son of
Man was Lord also of the Sabbath. (Dean Bradley.)
The importance of Church extension
To realise the importance of the work of Church extension, consider—
I. That religion is essential to the welfare of a nation (Psa_33:12; Isa_60:12).
II. It is a work that shall reach forward through many generations (1Ch_28:8).
III. It is your appointed privilege (1Ch_28:10).
IV. What is implied in the word sanctuary? (1Ch_28:10). A sanctuary is a place of refuge
from impending evils. If a man erect a lighthouse, he is honoured for preventing a great
loss of life. If he build a hospital he is revered as the benefactor of his race for the
mitigation of pain. But he who builds a church, or assists in the work, does more. Under
the Divine blessing he is instrumental in enlightening dark minds, comforting troubled
consciences, and in saving immortal souls.
V. The temple was a type of the Christian Church.
VI. If David and Solomon were so zealous in providing means for having the type only,
how much more anxious should we Be to put ourselves and others in possession of the
substance?
VII. It is seldom that a great work can be accomplished by an individual. (1Ch_29:1).
VIII. It is for the glory of God (1Ch_29:1).
IX. David’s example (1Ch_29:2).
X. The affection we ought to bear to God’s house (1Ch_29:3). (H. Clissold, M. A.)
12

13. David’s desire to build a house for God
I. The God whom David worshipped. He worshipped God—
1. As the Supreme Being (1Ch_29:11).
2. As the God of his fathers (1Ch_29:10).
3. As personally appropriated: “My God”
II. Some of the reasons which led David to desire to build a house for his God.
1. Jealousy for the honour of God.
2. Love and gratitude to God.
3. The thought that others besides himself should worship therein. (J. Shillito.)
Attachment to the sanctuary
It is of one of the noble qualities of the religious life of the Jews I would speak—their love
for the house of God.
I. The house of God. The house of worship is the house of God.
II. Because the ancient Jews loved the Lord’s house they made it beautiful. This was
natural, lawful, and Divinely sanctioned. This impulse was recognised, called out, and
approved by God.
III. It was a general affection exercised and expressed by all the people. (Henry J.
VanDyke.)
Godly giving
I. The object. “The work is great; for the palace is not for man, but for the Lord God.”
1. In respect of the greatness of Him for whose use the palace is made.
2. The value of what is wrought there to all mankind.
3. The consequent expenditure.
II. The giving. Circumstances of David’s great collection and of ours are very different,
but the principles are the same.
1. Definitely to the Lord. The money went into the hands of treasurers, but it was
given to God.
2. Voluntary, “Who is willing?” “They offered willingly.”
3. Hearty and gladsome. “Because I have set my affection to the house of my God,” is
David’s reason for giving (1Ch_29:3). And of all the givers it is said, “The people
rejoiced for that they offered willingly, because with perfect heart they offered
willingly to the Lord” (1Ch_29:9).
4. With preparation. Mistake to give on sudden impulse only or to imagine that
13

14. forethought, and method, and consideration are opposed to heartiness; intelligent,
Christian love will lead to these in proportion as it is fervent. “I have prepared with
all my might” (1Ch_29:2).
5. With devout acknowledgement. “Both riches and honour come of Thee.” “All this
store cometh of Thine hand, and is all Thine own” (1Ch_29:11-16).
6. With fervent prayer (1Ch_29:18-19). (Homiletic Magazine.)
2 With all my resources I have provided for the
temple of my God—gold for the gold work, silver
for the silver, bronze for the bronze, iron for the
iron and wood for the wood, as well as onyx for
the settings, turquoise,[a] stones of various colors,
and all kinds of fine stone and marble—all of
these in large quantities.
BARNES, "Glistering stones - Rather, “colored stones;” or, “dark stones” - stones
of a hue like that of the antimony wherewith women painted their eyes.
Marble stones - or, “white stones” - perhaps “alabaster,” which is found near
Damascus. On the use made of the “stones” in building the temple, see 2Ch_3:6 note.
CLARKE, "And marble stones - ‫שיש‬ ‫אבני‬ abney shayish, which the Vulgate
translates marmor Parium, Parian marble. Paros was one of the Cyclade islands, and
produced the whitest and finest marble, that of which most of the finest works of
antiquity have been made. That the word shaish means marble is probable from the
Chaldee, which has ‫מרמורייה‬ ‫אבני‬ abney marmoraiyah, marble stones. Josephus says
that the temple was built of large blocks of white marble, beautifully polished, so as to
14

15. produce a most splendid appearance. - Jos., De Bell. Jud., lib. v., c. 5, s. 2.
GILL, "Now I have prepared with all my might for the house of my God,....
According to the utmost of his ability for the building and decorating of it:
the gold for the things to be made of gold; as the candlesticks, shewbread tables, &c.
and the silver for things of silver; as for basins, &c.
and the brass for things of brass; as the brasen altar, brasen laver:
and iron for things of iron; for nails, hinges, &c.
and wood for things of wood; for rafters, ceilings, floors, &c.
onyx stones; the Targum, stones of beryl: and stones to be set; other precious stones to
be set in gold and silver:
glistering stones; the Targum, emeralds; the word is used for stibium, or black lead,
with which women painted their eyes; and so may signify black stones, like black lead; as
white marble is after mentioned, perhaps black is here meant, or such stones Solomon
paved the ways with leading to Jerusalem (y): but as such stones are not very glistering,
there seems to be no reason for such an epithet; unless the stone "phengites" should be
meant, which was a clear bright stone, and served for looking glasses. Domitian the
Roman emperor, when under suspicion of being murdered by persons he had offended,
garnished the porticos of his palace with this stone, which was of such brightness, that
by the images formed in it he could see what was behind him (z); and so Lucian speaks
(a) of Astarte having a splendid stone about her, called λυχνις, which in the night gave
much light to the temple, but shone weakly in the day time, and looked like fire:
and of divers colours; that is, stones of various colours, as jaspers, amethysts, &c.
Kimchi interprets it of embroidered clothes, and garments of needlework, and in these
precious stones were sometimes inserted:
and all manner of precious stones; as pearls, diamonds, &c. it is hard to say what
all these precious stones were for; Jarchi and Kimchi think they were to decorate the
walls overlaid with gold, in which they were set; it is certain they were for garnishing and
beautifying the house, see 2Ch_3:6.
and marble stones in abundance; for pillars, tables, and pavement, as Jarchi; this
was Parian marble, according to the Septuagint and Vulgate Latin versions; the whitest
of marble (b), found the island of Paros, and which agrees with the word here used.
BENSON, “Verses 2-4
1 Chronicles 29:2-4. I have prepared with all my might — He did not intend to
15

16. throw all the burden upon them, nor that it should be built wholly by the
contributions of the people, although intended for their benefit; but he himself
contributed to the erection of it to the uttermost of his power. Work for God must be
done with all our might, or we shall bring nothing to pass in it. Onyx-stones, and
stones to be set — Diamonds, or emeralds, or rubies, or any of those precious stones
which are usually set in rings or such things. Of my own proper good — Of that
which I had reserved as a peculiar treasure for my own use, after I had separated
those things which I had devoted to God. Three thousand talents of the gold of
Ophir — Which was accounted the best and purest gold. By this it appears probable
that the hundred thousand talents, mentioned 1 Chronicles 22:14, were of an
inferior kind of gold. To overlay the walls of the house — The walls of the temple
with gold, and of the rooms adjoining to it with silver, beaten out into plates, and
put upon the cedar and other materials in different places, as was judged most fit.
ELLICOTT, “ (2) Now I have prepared.—And with all might have I prepared (1
Chronicles 22:14; comp. also Deuteronomy 6:5; Deuteronomy 28:9).
The gold for things to be made of gold.—Literally, the gold for the gold, and the
silver for the silver, &c. (Comp. 1 Chronicles 28:14.)
Onyx (shôham).—So Vulg. The LXX. keeps the Hebrew word σοάμ. (See Gen. ii 12;
Exodus 25:7; Exodus 28:9; Exodus 28:20; Job 28:16.) The uncertainty of meaning is
illustrated by the fact that the LXX. in various passages translates shôham by onyx,
beryl, sardius, emerald, and sapphire.
Stones to be set (’abnê millû’îm).—Stones of settings; strictly, fillings; LXX.,
πληρώσεως (Exodus 25:7; Exodus 35:9).
Glistering stones, and of divers colours.—Literally, stones of pûk and riqmâh. Pûk
is the pigment used by Eastern ladies for darkening the eyebrows and lashes (kohl: 2
Kings 9:30). It here seems to denote the colour of the stones in question. Perhaps
some kind of decorative marble is intended (comp. Isaiah 54:11). Riqmâh stones are
veined or variegated marbles, or, perhaps, tesselated work (comp. Ezekiel 17:3;
Judges 5:30). The LXX. renders the phrase “costly and variegated stones.”
All manner of precious stones.—2 Chronicles 3:6.
Marble stones.—Stones of shàyish, a word only read here. It means white marble.
The LXX. and Vulg. have Parian marble, but the Targum simply marmora,
“marbles.” (Comp. Esther 1:6; Song of Solomon 5:15, where shêsh is equivalent to
16

17. the present form.)
TRAPP. “1 Chronicles 29:2 Now I have prepared with all my might for the house of
my God the gold for [things to be made] of gold, and the silver for [things] of silver,
and the brass for [things] of brass, the iron for [things] of iron, and wood for
[things] of wood; onyx stones, and [stones] to be set, glistering stones, and of divers
colours, and all manner of precious stones, and marble stones in abundance.
Ver. 2. Now I have prepared.] This he speaketh not of vainglory, but to God’s glory,
[1 Chronicles 29:10] and for the good example of his princes and people. Of
Vespasian it is said that he was imperio maximus, exemplo maior, and that he did
segnes exemplo incitare saepius quam coercere, (a) prevail with his subjects most of
all by his own good practice. David did so much more; he knew well that examples
are the best lectures, and virtue the best example.
Onyx stones.] These are white stones, like the white of a man’s nail, whence also
they have their name.
Glistering stones.] Heb., Stones of ornament: lapides fuci, Vatablus rendereth it: qui
scilicet intuentibus fucum facerent, saith A Lapide, stones that deceive the beholders
with seeming shows: such as are agates: you would think that there were in them the
pictures of trees, of birds, of swimming islands, &c. Stones "of fair colours" such
stones are called in Isaiah 54:11.
And all manner of precious stones.] Whereof see Exodus 28:17-21, Ezekiel 28:13;
Plin. Nat. Hist. passim, Rueum de Gemmis, &c.
And marble stones in abundance.] The Vulgate hath it, Et marmor Parium
abundantissime. Paros is an island - one of the Cyclades - that yieldeth the best
marble: no question but David had provided the very best of the best for this use, to
be foundation stones. [1 Kings 5:17]
SIMEON, “DAVID’S PREPARATION FOR THE TEMPLE
1 Chronicles 29:2. Now I have prepared with all my might for the house of my God.
THERE is no end to the benefits which we may derive from Scripture history. What
if our situation and circumstances be different from those which are there adverted
to? the advantage to be received from the relation of them is not a whit the less: on
17

18. the contrary, it often happens, that the voice of God in them is on that very account
the more powerful. Take, for instance, the example before us. David, of his own
mind, desired to build a temple for the Lord: and he was forbidden to do it: yet
“with all his might he prepared for it;” though it was never to be done till he should
be removed to a better world. It may be said, and with truth, that we are not, nor
are at all likely to be, in circumstances like his: yet will his example be found of very
peculiar use, whilst I set before you,
I. The zeal he manifested for the building of a material temple to the Lord—
Though forbidden to execute his wishes, he was not forbidden to prepare for the
execution of them by his son and successor on the throne of Israel. He, therefore,
availed himself of the wealth and influence which God had given him, himself to
contribute, out of his own personal property, above eighteen millions of our money;
and to promote a similar liberality amongst his subjects, who contributed above
thirty millions. The amount of both together was fifty millions of pounds. Now, it
may be asked, On what principle did he proceed? And why should he so strip both
himself and his people of their possessions, for the purpose of raising a structure to
the Lord? I answer, he did it,
1. To honour God—
[David had built for himself a noble palace: and he could not endure to live in a
house of cedar himself, whilst the ark, which was the symbol of the divine presence,
“dwelt between curtains.” True, no earthly house could be a fit habitation for Him
who filleth heaven and earth: but still it was more seemly that there should be for
God a fixed abode: and by making it “exceeding magnifical,” it would become an
object of admiration to all the surrounding nations. It would also fill with reverence
all his own people; and thus be the means of honouring God among them, and of
exalting in their esteem its Divine Inhabitant. And was not this an object worthy to
be promoted, whatever might be the trouble, or whatever the expense?]
2. To bring down a blessing upon his whole land—
18

19. [Greatly would it facilitate the access of all the people to their God, especially when
they should come up annually, at the three appointed seasons, to worship there. And
much would they see that would afford them abundant edification. Indeed, the
candlesticks and lavers that were used in the tabernacle were multiplied ten-fold in
the temple: and the accommodations for the worshippers would be enlarged,
perhaps an hundred-fold. Whilst, therefore, the very sight or that magnificent
structure would fill them with reverential awe, they would derive exceeding great
comfort and encouragement from the increased facilities of social worship. And,
beyond a doubt, in proportion as they delighted in drawing nigh to God, God would
delight in drawing nigh to them; and in proportion as they sought him, he would be
found of them, and pour out his benefits upon them.
And could a monarch improve his wealth and influence better than in such a work?
No, surely: no labour, however great, nor any sacrifice, however costly, would be ill
bestowed in the advancement of so blessed and desirable an end. Millions of gold
and silver were well appropriated to a cause like this.]
But greater far is,
II. The zeal that becomes us in raising a spiritual temple in his name—
In reference to this work, no prohibition is issued to any living soul; but, on the
contrary, a commandment is given to all. And infinitely more does it deserve our
utmost exertions: we all are called to aid in raising this nobler edifice—
[Yes, a nobler edifice it is indeed!
Its foundation is more solid. The material temple, doubtless, was built on a
foundation well fitted for its support. But Jesus Christ is, “the foundation laid in
Zion:” on him must we raise the edifice [Note: Isaiah 28:16.]; or rather “on the
19

20. foundation of the Prophets and Apostles, Jesus Christ himself being the chief
corner-stone [Note: Ephesians 2:20.].”
Its materials are more precious. Doubtless of timber and stone there was the most
careful selection that could be made. But our temple consists of “living stones [Note:
1 Peter 2:4-5.],” every one of them penetrated by the Spirit of God, and animated
with the very life that is in Christ Jesus [Note: Galatians 2:20. Colossians 3:3-4.].
Its architect is more honourable. Bezaliel and Aholiab are immortalized by their
unrivalled skill. But of the Temple in which our assistance is required, it must be
said, “Its Builder and Maker is God [Note: Hebrews 11:10.].” There is not a stone
belonging to it which has not been hewn out of the quarry by God himself, and
formed and fashioned by Him who built the universe: so true is that declaration of
the Apostle, “We are God’s workmanship, created in Christ Jesus unto good works
[Note: Ephesians 2:10.].”
Far nobler sacrifices, too, are offered in it. All the cattle upon a thousand hills were
not worthy to be compared with the sacrifice of a broken and contrite spirit. “With
every such offering God is well pleased:” and the temple itself is infinitely more
raised in his esteem, on account of the offerings presented there [Note: Isaiah
66:1-2.]. Not one is ever inflamed with his heavenly fire, but the odours of it ascend
up before him with acceptance, and are “well pleasing to him through Jesus Christ
[Note: Psalms 51:17.].”
The manifestations of God in it are also more bright. True, in the material temple,
God so filled it, that the priests could no longer stop to minister there [Note: 1 Kings
8:10-11.]. But in his spiritual temple he dwells, not by a bright cloud, the symbol of
his presence, but by his own immediate presence; making it “his habitation through
the Spirit [Note: Ephesians 2:22.],” and displaying to the view of every faithful
worshipper “all the glory of the Godhead in the face of Jesus Christ [Note: 2
Corinthians 3:18.].
The whole economy of it, also, is more lasting. The material temple has been so
20

21. entirely destroyed, that not even its site can now be accurately ascertained. But the
spiritual Temple shall endure for ever, as we are told by the beloved Apostle: “I
heard a great voice out of heaven, saying, Behold, the tabernacle of God is with men,
and he will dwell with them, and they shall be his people, and he will be their God.
And God shall wipe away all tears from their eyes; and there shall be no more death,
neither sorrow, nor crying, neither shall there be any more pain: for the former
things are passed away [Note: Revelation 21:3-4.].” The Romans utterly subverted
the one: but not all the power and policy of hell shall ever prevail against the other.]
What zeal, then, can be too great, in promoting such a work as this?
[Did David “prepare with all his might for the house which he was forbidden to
construct?” Surely we should spare no labour and no cost in advancing the work to
which we are called. We should devote to it both our persons and our property, our
persons doubtless in the first instance [Note: 2 Corinthians 8:5.]; for without that
sacrifice, all the wealth of kingdoms would be a vain and empty, yea, a hateful and
detestable offering [Note: Isaiah 66:3. Romans 12:1.]: but with that, we must present
also our gold and our silver, to the utmost extent of our power [Note: ver. 13, 14.]. It
cannot be that men should go forth to preach the Gospel to Jews and Gentiles, all
over the world, at their own cost: nor can the Holy Scriptures be translated into all
languages, and be dispersed over all countries, without great and liberal
contributions. But if David and his subjects gave so richly of their substance to raise
a temple of wood and stone, and even adored God for giving them the inclination
and ability to contribute [Note: 2 Corinthians 8:3-4. If there were only 12,5001.
raised, as for the London Society, it would occupy the space of 4000 years! How little
do we, for the souls of God’s Ancient People, in comparison of David!], much more
should we be willing to give all that we can spare—I had almost said, all that we
possess, for the advancing of God’s kingdom over the face of the whole earth.
Shall it be thought that our present contributions are large? Suppose them to be
fifty thousand a year; there will be a lapse of a thousand years before we have
collected what David and his servants gave, before so mach as a single stone was
laid.
21

22. Shall it be said, as it often is, in reference to the Millennium, “It will not take place
in our day?” Be it so, if you please: yet learn from David, that that consideration,
even if it were certain, should not induce you in the least degree to relax your
exertions. You should still “prepare for it with all your might,” and help it forward
to the utmost of your power — — —
If any one say, “I can do nothing towards that great work;” let him know, that he
has at least one Temple to prepare, even his own soul, which must, ere it can be
happy, become “a Temple of the living God [Note: 1 Corinthians 3:16; 1 Corinthians
6:19.]:” that you must prepare, by penitence and faith, to be the habitation of
Almighty God [Note: 2 Corinthians 6:16.]. But take care that “Christ be the
foundation on winch you build; for there neither is, nor can be, any other [Note: 1
Corinthians 3:11.].” Take care, also, what your superstructure is: “If it be hay,
straw, stubble, it will be burnt up. It must be of gold, and silver, and precious
stones,” in order to be approved of the Lord [Note: 1 Corinthians 3:12-15.]. Take
care, also, not to retain in your bosom any evil disposition. God could not endure
that his temple of old should be defiled; much less will he suffer with impunity any
lusts to be harboured in the soul of man: “If any man defile the Temple of God, him
shall God destroy: for the Temple of God is holy: which Temple ye are [Note: John
2:13-17. 1 Corinthians 3:17.].” I call on every one of you, then, to be “workers
together with God” in this sacred cause [Note: 2 Corinthians 6:1.]: and, “whatever
your hand findeth to do, do it with all your might [Note: Ecclesiastes 9:10.].”]
PULPIT, “The six designations of stones in this verse are as follows: —
1. Onyx stones; ‫ם‬ַ‫ה‬ֹ‫שׁ‬ (Genesis 2:12; Exodus 25:7; Exodus 28:9; Exodus 35:9; Exodus
39:6; Job 28:16; Ezekiel 28:13).
2. Stones to be set ‫ים‬ ִ‫לּוּא‬ ִ‫מ‬ or ‫ים‬ ִ‫ֻא‬‫לּ‬ ִ‫מ‬ (Exodus 25:7; Exodus 35:9, Exodus 35:27; the
feminine form of the same word is found in Exodus 28:17, Exodus 28:20; Exodus
39:13). The other meanings of this word are inauguration to the priest's office (Le 1
Chronicles 8:33), and the sacrifice of inauguration (Le 1 Chronicles 7:37).
22

23. 3. Glistering stones; ‫וּ‬ ִ‫פּ‬ Gesenius says this is the same root with φῦκος, seaweed.
From this seaweed an alkaline pigment was prepared, which came to be called by
the same word. This Hebrew word also meant a "dye" made from stribium, the
Latin name of antimony, with which Hebrew women stained their eyelashes (see also
2 Kings 9:30; Isaiah 54:11; Jeremiah 4:30). Gesenius would translate here "stones of
pigment," and understands them to mean possibly marble for covering, as though
with a solid paint, the walls.
4. Stones of divers colours; ‫ה‬ ָ‫מ‬ְ‫ק‬ ִ‫ר‬ . This word, which means "variegated," is only in
this passage applied to stones. It is applied once to the feathers of the eagle (Ezekiel
17:3); but almost always to needlework or garments, often being translated in the
Authorized Version as "broidered" ( 5:30; Psalms 45:15; Ezekiel 16:10, Ezekiel
16:13, Ezekiel 16:18; Ezekiel 26:16; Ezekiel 27:7, Ezekiel 27:16, Ezekiel 27:24).
5. All manner of precious stones. The feminine form, ‫ה‬ ָ‫ר‬ָ‫ק‬ִ‫י‬ . The simplest idea of the
word is "heavy," thence precious, dear, rare (2 Samuel 12:30; 1 Kings 18-5:1 :31; 1
Kings 7:9; 1 Kings 10:2; 1 Chronicles 20:2; 2 Chronicles 3:6; 2 Chronicles 9:1; Job
28:16; Job 31:26; Proverbs 1:13; Proverbs 3:15; Isaiah 28:16; Ezekiel 28:13; Daniel
11:38).
6. Marble stones; ‫שׁ‬ִ‫י‬ ַ‫,שׁ‬ the elementary idea of which is whiteness. This word is found
only here; Septuagint and Vulgate, "Parian marble." A word akin ( ‫שׁ‬ ֵ‫שׁ‬ ), meaning
also "white marble" is found in Esther 1:6; So 5:16. The further treatment of these
stones will be found on 2 Chronicles 3:6.
3 Besides, in my devotion to the temple of my God
I now give my personal treasures of gold and
silver for the temple of my God, over and above
23

24. everything I have provided for this holy temple:
BARNES, "Of mine own proper good - i. e., from his own private estate. He
makes the offering publicly in order to provoke others by his example 1Ch_29:5.
GILL, "Moreover, because I have set my affection to the house of my God,....
Had a good will to it, and was earnestly desirous of having it built, and that in a grand
manner:
I have of my own proper good; which he had treasured up for his own use:
of gold and silver, even that I have given to the house of my God; to build or
ornament it, or make vessels for it:
over and above all that I have prepared for the holy house; for the building of
the temple, which is made mention of in the preceding chapter.
JAMISON 3-4, “Moreover ... I have of mine own proper good, etc. — In
addition to the immense amount of gold and silver treasure which David had already
bequeathed for various uses in the service of the temple, he now made an additional
contribution destined to a specific purpose - that of overlaying the walls of the house.
This voluntary gift was from the private fortune of the royal donor, and had been
selected with the greatest care. The gold was “the gold of Ophir,” then esteemed the
purest and finest in the world (Job_22:24; Job_28:16; Isa_13:12). The amount was
three thousand talents of gold and seven thousand talents of refined silver.
K&D, "“And moreover, because I have pleasure in the house of my God, there is to
me a treasure of gold and silver; it have I appointed for the house of my God over and
above all that...” ‫י‬ ִ‫ת‬ ‫ינ‬ ִ‫ֲכ‬‫ה‬ with ‫ֹל‬‫כּ‬ without the relative, cf. 1Ch_15:12.
ELLICOTT, “ (3) I have set my affection to the house.—1 Chronicles 28:4 (he liked,
râçâh: Psalms 26:8).
I have of mine own proper good, of gold and silver.—I have a personal property in
gold and silver. For the word sĕgullâh, peculium, see Exodus 19:5.
24

25. I have given—i.e., I give (1 Chronicles 21:23).
Over and above (lĕma‘lâh).—1 Chronicles 22:5.
All that I have prepared.—The Hebrew again omits the relative. (Comp. 1
Chronicles 15:12.)
TRAPP, “1 Chronicles 29:3 Moreover, because I have set my affection to the house
of my God, I have of mine own proper good, of gold and silver, [which] I have given
to the house of my God, over and above all that I have prepared for the holy house,
Ver. 3. The house of my God.] His interest in God, and love to his house, made him
thus liberal. He could have found in his heart to have done as Tithonus and his son
Memnon are said by Cassiodorus (a) to have done, in building of the city Susa in
Persia: they joined the stones together with gold.
I have of mine own proper good.] Ex meo peculio, Out of my cabinet cash.
Which I have given.] Love is liberal: woe to Church robbers.
PULPIT, “Translate, And, moreover, because of my delight in the house of my God,
what I have as mine own treasure of gold and of silver I have given to the house of
my God, over and above all I have prepared for the holy house. The word ‫ָה‬‫לּ‬ֻ‫גּ‬ ְ‫,ס‬ on
the seven other occasions of its use (Exodus 19:5 ; Deuteronomy 7:6; Deuteronomy
14:2; Deuteronomy 26:18; Psalms 135:4; Ecclesiastes 2:8; Ma Ecclesiastes 3:17), is
found in the Authorized Version as "peculiar treasure" or "special treasure" and
once "jewels," but in every instance it is evident that the specialness denoted is at
one with the idea of the affection that is borne by a person to his own possession and
property.
4 three thousand talents[b] of gold (gold of Ophir)
and seven thousand talents[c] of refined silver, for
the overlaying of the walls of the buildings,
25

26. BARNES, "The numbers here have also suffered to some extent from the
carelessness of copyists (compare the 1Ch_22:14 note). The amount of silver is not
indeed improbable, since its value would not exceed three millions of our money; but as
the gold would probably exceed in value thirty millions, we may suspect an error in the
words “three thousand.”
GILL, "Even three thousand talents of gold,.... Which, according to Scheuchzer
(c), amount to 36,660,000 ducats of gold; and, according to Brerewood (d), to
13,500,000 pounds of our money:
of the gold of Ophir; which was reckoned the best gold; not Ophir in India, which was
not known till Solomon's time, but in Arabia, as Bochart (e) has shown; so Eupolemus
(f), an Heathen writer, says, that David having built ships at Achan, a city of Arabia, sent
miners to Urphe (supposed to be the same with Ophir) in the island of the Red sea,
abounding with gold, and from thence fetched it; see Gill on 1Ki 9:28, and that he was
able to give so great a sum out of his own substance, Dr. Prideaux (g) thinks, can only be
accounted for by his great returns from this traffic; since these 3000 talents, according
to him, amounted to 21,600,000 pounds sterling:
and seven thousand talents of refined silver; amounting, according to Scheuchzer
(h), to 31,500,000 imperials, or rix dollars; and, according to Brerewood (i), to
2,625,000 pounds of our money:
to overlay the walls of the houses withal; the gold was to overlay the walls of the
holy and most holy place, the silver to overlay the walls of the chambers built around the
temple.
K&D, "Gold 3000 talents, i.e., about 13 1/2, or, reckoning according to the royal
shekel, 6 3/4 millions of pounds; 7000 talents of silver, circa 2 1/2 or 1 1/4 millions of
pounds: see on 1Ch_22:14. Gold of Ophir, i.e., the finest, best gold, corresponding to the
pure silver. ַ‫טוּח‬ָ‫,ל‬ to overlay the inner walls of the houses with gold and silver leaf.
‫ים‬ ִ‫ת‬ ָ‫בּ‬ ַ‫ה‬ as in 1Ch_28:11, the different buildings of the temple. The walls of the holy place
and of the most holy, of the porch and of the upper chambers, were overlaid with gold
(cf. 2Ch_3:4-6, 2Ch_3:8-9), and probably only the inner walls of the side buildings.
ELLICOTT, “ (4) Three thousand talents of gold.—Comp. 1 Chronicles 22:14. The
sum would be about £18,000,000 sterling.
Gold of Ophir.—Indian gold, from Abhîra, at the mouth of the Indus.
Seven thousand talents of refined silver.—About £2,800,000 sterling.
26

27. To overlay.—Strictly, to besmear (Isaiah 44:18).
The houses.—The chambers (1 Chronicles 28:11; see 2 Chronicles 3:4-9). The Syriac
and Arabic have “a thousand thousand talents of gold,” and “twice a thousand
thousand talents of silver.”
TRAPP, “1 Chronicles 29:4 [Even] three thousand talents of gold, of the gold of
Ophir, and seven thousand talents of refined silver, to overlay the walls of the houses
[withal]:
Ver. 4. To overlay the walls.] Ad in crastandos parietes. The walls of the temple were
overlaid with gold, and the walls of the other buildings adjoining to the temple, with
silver.
PULPIT, “Respecting the uncertainty of the amounts here denoted, even if the
numbers of the present text be accepted as correct, see note on 1 Chronicles 22:14.
Bertheau and Keil make three thousand talents of gold the equivalent of thirteen
millions and a half of our money, and seven thousand talents of silver the equivalent
of two and a half millions of our money—or, if the royal shekel instead of the sacred
be supposed to be the standard, they make them the half of those two amounts
respectively. Others calculate the value of the gold to reach thirty millions, and of
the silver three millions of our money. The situation of Ophir is still considered
undetermined. The other occasions on which it is mentioned are as follows: —
Genesis 10:29 (1 Chronicles 1:23); 1 Kings 9:28; 1 Kings 10:11; 1 Kings 22:49; 2
Chronicles 8:18; 2 Chronicles 9:10; Job 22:24; Job 28:16; Psalms 45:10; Isaiah
13:12. It must be understood also that it is to it that allusion is made in 1 Kings
10:22, where we read that silver, ivory, apes, and peacocks, beside the gold, were
imported into Judaea from it. The "almug" tree is also said to have been brought in
the same ships which brought the gold of Ophir. The Septuagint always translates
by some form of the word σουφίς (except in Genesis 10:29), which word comes very
near the Coptic name for India. There is also a place in India, mentioned by
Ptolemy, Ammianus, and Abulfeda, the site of the present emporium of Goa, called
σουπάρα, and which would explain Both the Hebrew and the Septuagint words. An
Indian site for Ophir would also well suit the mention of the ivory and the particular
wood which the ships brought. On the other hand, the first occasion of this name
Ophir finds it placed among the tribes of Joktan's descendants, who occupied South
Arabia. It is there (Genesis 10:29; 1 Chronicles 1:23) placed between Sheba and
Havilah, beth abounding in gold. There are other considerations that favour Arabia.
27

28. Many other places have been suggested, and some of them supported by respectable
authorities, such as Eastern Africa, South America and Peru, Phrygia, etc. If there
be a real question about it, to the prejudice of Arabia, it would be to India we must
look. That some of the commodities brought belonged more especially to India,
though even in that case the majority belonged undoubtedly to Arabia, is very true.
This circumstance throws great probability into the suggestion that whether Ophir
were in Arabia or India, it was a great emporium, and not simply an exporter of its
own particular produce (see Gesenius, 'Lexicon,' sub voce; Smith's 'Bible
Dictionary'). The last sentence of this verse certainly says that the destined use of the
refined silver, as well as of the gold of Ophir, was to overlay the walls of the houses.
We know that gold was used for this purpose (2 Chronicles 3:5-10). But we do not
read of the silver being used for overlaying purposes. We also read that none of the
drinking-vessels of Solomon were of silver, as "it was nothing accounted of in the
days of Solomon" (1 Kings 10:21; 2 Chronicles 9:20). It is possible, the order of the-
sentences notwithstanding, that the mention of the refined silver is only to pro-pare
the way for the contents of 1 Kings 10:5, and that it mast not be applied to the last
sentence of our present verse.
5 for the gold work and the silver work, and for
all the work to be done by the craftsmen. Now,
who is willing to consecrate themselves to the
Lord today?”
BARNES, "To consecrate his service - literally, as in the margin, “to fill his
hand,” i. e., “to come with full hands to Yahweh.” The words contain an appeal to the
assembly for voluntary offerings.
CLARKE, "To consecrate his service - ‫ידו‬ ‫למלאות‬ lemalloth yado, to fill his
28

29. hand; to bring an offering to the Lord.
GILL, "The gold for things of gold, the silver for things of silver,.... The one for
what was to be overlaid with gold, the other for what was to be overlaid with silver:
and for all manner of work to be made by the hands of artificers; what
remained was to be made use of in employing artificers in making vessels for the temple
that were needful:
and who then is willing to consecrate his service this day unto the Lord; or
fill his hand? (k) and give largely and liberally towards building an house for the service
and worship, honour and glory, of God; and David, having set so good an example, could
with the better grace recommend the good work to his nobles and people, and which had
its desired effect, as follows.
JAMISON, "who then is willing to consecrate his service — Hebrew, “fill his
hand”; that is, make an offering (Exo_32:29; Lev_8:33; 1Ki_13:33). The meaning is,
that whoever would contribute voluntarily, as he had done, would be offering a freewill
offering to the Lord. It was a sacrifice which every one of them could make, and in
presenting which the offerer himself would be the priest. David, in asking freewill
offerings for the temple, imitated the conduct of Moses in reference to the tabernacle
(Exo_25:1-8).
K&D, "‫ב‬ ָ‫ָה‬‫זּ‬ַ‫ל‬ ‫ב‬ ָ‫ָה‬‫זּ‬ַ‫,ל‬ for every golden thing, etc., cf. 1Ch_29:2. ‫ה‬ָ‫אכ‬ָ‫ל‬ ְ‫ל־מ‬ָ‫כ‬ ְ‫,וּל‬ and in
general for every work to be wrought by the hands of the artificer. ‫י‬ ִ‫,וּמ‬ who then is
willing (uw expressing it as the consequence). To fill one's hand to the Lord, means to
provide oneself with something which one brings to the Lord; see on Exo_32:29. The
infinitive ‫ת‬ ‫א‬ ְ‫לּ‬ ַ‫מ‬ occurs also in Exo_31:5 and Dan_9:4, and along with ‫א‬ֵ‫לּ‬ ַ‫,מ‬ 2Ch_13:9.
BENSON, “1 Chronicles 29:5. Who then is willing to consecrate to this service? —
To offer an offering, as I have done. Hebrew, to fill his hand unto the Lord. They
that engage themselves in the service of God will have their hands full: there is work
enough for the whole man in that service.
ELLICOTT, “ (5) The gold for things of gold.—Literally. as for the gold, for the
gold, and as for the silver for the silver—Scil., “I give it” (1 Chronicles 29:3)—and
for every work by hand of craftsmen.
29

30. And who then is willing to consecrate his service?—Literally, And who volunteers
(Judges 5:1) to fill his hand to-day for Jehovah? To fill his hand: that is, with a
liberal offering (Exodus 32:29).
RRAPP, “1 Chronicles 29:5 The gold for [things] of gold, and the silver for [things]
of silver, and for all manner of work [to be made] by the hands of artificers. And
who [then] is willing to consecrate his service this day unto the LORD?
Ver. 5. And who then is willing?] For Virtus nolentium nulla est. See Exodus 35:5.
God careth not for that which is given with grudging. [2 Corinthians 9:7]
To consecrate his service.] Heb., To fill his hand, viz., with gold and other gifts.
PULPIT, “The Authorized Version, to consecrate his service, might in this instance
seem to be not merely an inaccurate but an incorrect translation. For David's
evident meaning was, after rehearsing his own example, to base on it the appeal,
Who is… willing to bring all ungrudging handful this day to the Lord? and 2
Chronicles 13:9 might perhaps be cited as a confirmatory instance. But on the other
hand, the idiom was evidently, by the witness of many passages, a general one, and
the meaning of it is not incorrectly conveyed in the Authorized Version, where
service means in every ease active and practical help (Exodus 28:41; Exodus 29:9;
Exodus 32:29; Numbers 3:3, etc.). The question now is not one of consecrating heart
and affection, but rather of giving the practical proof of them.
6 Then the leaders of families, the officers of the
tribes of Israel, the commanders of thousands and
commanders of hundreds, and the officials in
charge of the king’s work gave willingly.
30

31. GILL, "Then the chief of the fathers and princes of the tribes of Israel,.... The
princes of the twelve tribes:
and the captains of thousands, and of hundreds, with the rulers over the
king's work; who were now assembled, 1Ch_28:1.
offered willingly; and cheerfully; needed no more arguments to press them to it, but
at once readily communicated.
HENRY 6-9, “II. How handsomely they all contributed towards the building of the
temple when they were thus stirred up to it. Though they were persuaded to it, yet it is
said, They offered willingly, 1Ch_29:6. So he said who knew their hearts. Nay, they
offered with a perfect heart, from a good principle and with a sincere respect to the
glory of God, 1Ch_29:9. How generous they were appears by the sum total of the
contributions, 1Ch_29:7, 1Ch_29:8. They gave like themselves, like princes, like princes
of Israel. And a pleasant day's work it was; for, 1. The people rejoiced, which may be
meant of the people themselves that offered: they were glad of the opportunity of
honouring God thus with their substance, and glad of the prospect of bringing this good
work to perfection. Or the common people rejoiced in the generosity of their princes,
that they had such rulers over them as were forward to this good work. Every Israelite is
glad to see temple work carried on with vigour. 2. David rejoiced with great joy to see
the good effects of his psalms and the other helps of devotion he had furnished them
with, rejoiced that his son and successor would have those about him that were so well
affected to the house of God, and that this work, upon which his heart was so much set,
was likely to go on. Note, It is a great reviving to good men, when they are leaving the
world, to see those they leave behind zealous for religion and likely to keep it up. Lord,
now let thou thy servant depart in peace.
JAMISON 6-8, the chief of the fathers — or heads of the fathers (1Ch_24:31;
1Ch_27:1).
princes of the tribes — (1Ch_27:16-22).
rulers of the king’s work — those who had charge of the royal demesnes and other
possessions (1Ch_27:25-31).
offered willingly — Influenced by the persuasive address and example of the king,
they acted according to their several abilities, and their united contributions amounted
to the gross sum - of gold 5,000 talents and 10,000 drams; and of silver, 10,000 talents,
besides brass and iron.
K&D 6-8, “The princes follow the example, and willingly respond to David's call.
31

32. ‫ת‬ ‫ב‬ ָ‫א‬ ָ‫ה‬ ‫י‬ ֵ‫ר‬ָ‫שׂ‬ = ‫ת‬ ‫ב‬ ָ‫א‬ ָ‫ה‬ ‫י‬ֵ‫אשׁ‬ ָ‫,ר‬ 1Ch_24:31; 1Ch_27:1, etc. ‫הם‬ ‫ת‬ ֶ‫אכ‬ֶ‫ל‬ ְ‫מ‬ ‫י‬ ֵ‫ר‬ָ‫שׂ‬ ְ‫ֻל‬‫ו‬, and as regards
the princes of the work of the king. The ֶ‫ל‬ ֶ‫מּ‬ַ‫ל‬ ‫ֶה‬‫נ‬ ְ‫ק‬ ִ‫וּמ‬ ‫כוּשׁ‬ ְ‫ר‬ ‫י‬ ֵ‫ר‬ָ‫,שׂ‬ 1Ch_28:1, the officials
enumerated in 1Ch_27:25-31 are meant; on ְ‫ל‬ see on 1Ch_28:21. They gave 5000 talents
of gold (22 1/2 or 11 1/2 millions of pounds), and 1000 darics = 11 1/2 millions of
pounds. ‫ן‬ ‫כּ‬ ְ‫ר‬ ַ‫ֲד‬‫א‬, with ‫א‬ prosth. here and in Ezr_8:27, and ‫ן‬ ‫מ‬ ְ‫כּ‬ ְ‫ר‬ ַ‫,דּ‬ Ezr_2:69; Neh_
7:70., does not correspond to the Greek δραχμή, Arab. dirhem, but to the Greek δαρεικός,
as the Syrian translation derîkônā', Ezr_8:27, shows; a Persian gold coin worth about
22s. 6d. See the description of these coins, of which several specimens still exist, in
Cavedoni bibl. Numismatik, übers. von A. Werlhof, S. 84ff.; J. Brandis, das Münz-Mass
und Gewishtssystem in Vorderasien (1866), S. 244; and my bibl. Archäol. §127, 3. “Our
historian uses the words used in his time to designate the current gold coins, without
intending to assume that there were darics in use in the time of David, to state in a way
intelligible to his readers the amount of the sum contributed by the princes” (Bertheau).
This perfectly correct remark does not, however, explain why the author of the Chronicle
has stated the contribution in gold and that in silver in different values, in talents and in
darics, since the second cannot be an explanation of the first, the two sums being
different. Probably the sum in darics is the amount which they contributed in gold pieces
received as coins; the talents, on the other hand, probably represent the weight of the
vessels and other articles of gold which they brought as offerings for the building. The
amount contributed in silver is not large when compared with that in gold: 10,000
talents = £3,500,000, or one half that amount. The contribution in copper also, 18,000
talents, is not very large. Besides these, those who had stones, i.e., precious stones, also
brought them. ‫תּ‬ ִ‫א‬ ‫א‬ָ‫צ‬ ְ‫מ‬ִ‫נּ‬ ַ‫,ה‬ that was found with him, for: that which he (each one) had of
stones they gave. The sing. ‫תּ‬ ִ‫א‬ is to be taken distributively, and is consequently carried
on in the plural, ‫נוּ‬ ֽ ְ‫ָת‬‫נ‬; cf. Ew. §319, a. ‫ים‬ִ‫נ‬ ָ‫ֲב‬‫א‬ is accus. of subordination. ‫ַד‬‫י‬ ‫ל‬ַ‫ע‬ ‫ן‬ ַ‫ָת‬‫נ‬, to give
over for administration (Ew. §282, b). ‫ל‬ ֵ‫יא‬ ִ‫ח‬ְ‫,י‬ the Levite family of this name which had
the oversight of the treasures of the house of God (1Ch_26:21.).
COFFMAN, “"The people rejoiced" (1 Chronicles 29:5c). The greatest happiness
that human beings may have comes from a clear conscience and generous giving to
further the cause of truth and righteousness upon earth by contributions to the
work of God through his church.
"Ten thousand darics" (1 Chronicles 29:7). "These were Persian gold coins worth
about $5.00 each."[1]
ELLICOTT, “ (6) Then the chief of the fathers.—And the princes of the clans, &c.,
volunteered, showed themselves liberal (nâdîb: 1 Chronicles 28:21; comp. Proverbs
19:6).
32

33. Chief . . . princes . . . captains . . . rulers.—All these words represent a single Hebrew
term (sârîm). Princes of the clans or houses = heads of the houses elsewhere.
With the rulers of the king’s work.—The stewards or bailiffs of the royal domains (1
Chronicles 27:25-31). The construction here is like that in 1 Chronicles 28:21. The
particle rendered “with” (le) appears to mean much the same as ‘ăd, “even unto,”
assigning an inclusive limit.
TRAPP, “1 Chronicles 29:6 Then the chief of the fathers and princes of the tribes of
Israel, and the captains of thousands and of hundreds, with the rulers of the king’s
work, offered willingly,
Ver. 6. Offered willingly.] Liberales se exhibuerunt operas et opes sponte
conferentes, Their obedience was prompt and present, their contribution large and
liberal.
GUZIK, “2. (1 Chronicles 29:6-9) The giving of other Israelites.
Then the leaders of the fathers’ houses, leaders of the tribes of Israel, the captains of
thousands and of hundreds, with the officers over the king’s work, offered willingly.
They gave for the work of the house of God five thousand talents and ten thousand
darics of gold, ten thousand talents of silver, eighteen thousand talents of bronze,
and one hundred thousand talents of iron. And whoever had precious stones gave
them to the treasury of the house of the LORD, into the hand of Jehiel the
Gershonite. Then the people rejoiced, for they had offered willingly, because with a
loyal heart they had offered willingly to the LORD and King David also rejoiced
greatly.
a. Then the leaders . . . offered willingly: The people found it easy to give when they
saw the greatness and the value of the project and when they had good examples of
over and above giving like King David.
b. Then the people rejoiced, for they had offered willingly, because with a loyal heart
they had offered willingly to the LORD: The people found that it was a joyful thing
to give so generously to God. They fulfilled the later New Testament idea of the
33

34. cheerful giving (2 Corinthians 9:7).
PULPIT, “The response was hearty; it comprised voluntary gifts from the most of
those mentioned in 1 Chronicles 28:1; and described in 1 Chronicles 27:16-31. For
the rulers of the king's work, see 1 Chronicles 27:26; 1 Chronicles 28:1. As the more
general term "work" is employed, we are not bound to confine the expression to
include only those who managed "the substance and cattle" of 1 Chronicles 28:1.
7 They gave toward the work on the temple of
God five thousand talents[d] and ten thousand
darics[e] of gold, ten thousand talents[f] of silver,
eighteen thousand talents[g] of bronze and a
hundred thousand talents[h] of iron.
BARNES, "The word here translated “dram” is regarded by most critics as the
Hebrew equivalent of the Persian “daric,” or ordinary gold coin, worth about 22 shillings
of British money (circa 1880’s). Not, however, that the Jews possessed darics in David’s
time: the writer wished to express, in language that would be intelligible to his readers,
the value of the gold subscribed, and therefore he translated the terms employed in his
documents, whatever they were, into terms that were in use in his own day. The doric
became current in Palestine soon after the return from the captivity Ezr_2:69; Ezr_8:27;
Neh_7:70-72.
CLARKE, "Of gold five thousand talents - These, at five thousand and seventy-
34

35. five pounds, fifteen shillings, and seven pence halfpenny each, amount to twenty-five
millions, three hundred and seventy-eight thousand nine hundred and six pounds, five
shillings, sterling. If, with Dr. Prideaux, we estimate the golden talent at upwards of
seven thousand pounds sterling, the value of these five thousand talents will be much
more considerable. See the notes on Exo_25:39; Mat_18:24; and the calculations at the
end of the notes on 2Ch_9:29.
Ten thousand drams - Probably golden darics, worth each about twenty shillings,
amounting to ten thousand pounds.
Of silver ten thousand talents - These, at three hundred and fifty-three pounds,
eleven shillings, and ten-pence halfpenny, each, amount to three millions five hundred
and thirty-five thousand, nine hundred and thirty-seven pounds, ten shillings, sterling.
Brass eighteen thousand talents - Each six hundred and fifty-seven thousand
grains, amount to one thousand and twenty-six tons, eleven hundred weight, and one
quarter.
One hundred thousand talents of iron - Each six hundred and fifty-seven
thousand grains, amount to five thousand seven hundred and three tons, two hundred
weight, and a half.
GILL, "And gave for the service of the house of God,.... For building and
adorning it, and providing proper utensils for it:
of gold five thousand talents; which, according to Scheuchzer (l), came to
61,100,000 ducats of gold: and these, with "the 10,000 drachms"; make of our money,
according to Brerewood (m), 22,507,500 pounds; some reckon a drachm at two ducats
and a half, and somewhat more (n):
and of silver ten thousand talents; which, according to the former writer,
amounted to 450,000,000 imperials, or rix dollars; and, according to the latter, they
made of our money 3,750,000 pounds:
and of brass eighteen thousand talents, and one hundred thousand talents
of iron; the weight of each of which were so much.
ELLICOTT, “ (7) And gave . . . of gold.—And they gave . . . gold, five thousand
talents; between thirty and forty millions sterling (!).
Ten thousand drams.—Rather, Darics. The Daric (Greek, δαρεικὸς) was a Persian
gold coin, value about £1 2s., first struck by the great Darius, son of Hystaspes (B.C.
521-485). It remained current in Western Asia long after the fall of the Persian
Empire. The Hebrew word (’ădarkônîm) occurs again only once, viz., at Ezra 8:27,
where it clearly means Darics, and is so rendered by the Syriac (dărîkûnê). The
darkôn (or darbôn) is mentioned in the Talmud as a Persian coin. The chronicler, or
his authority, has evidently substituted a familiar modern term for some ancient
35

36. expression of value. No real coins are mentioned in Scripture before the age of the
exile.
Silver ten thousand talents.—About £4,000,000 in modern value (see 1 Kings 10:21;
1 Kings 10:27); or, according to Schrader, who argues from Assyrian data,
£3,750,000. The value of the bronze and the iron must have been much greater then
than now. (See Note on 1 Chronicles 22:14.)
TRAPP, “1 Chronicles 29:7 And gave for the service of the house of God of gold five
thousand talents and ten thousand drams, and of silver ten thousand talents, and of
brass eighteen thousand talents, and one hundred thousand talents of iron.
Ver. 7. And ten thousand drams.] Shillings, some render it: the Rabbis say the word
signifieth a piece of silver money, the value whereof is now not known; the
Septuagint render it drams both here and in Ezra 8:27. The word here used, saith
one, signifieth to do some great work, for it is Adarchon, which cometh of Adar,
strong or mighty, and Con, to prepare; because money is the monarch of the world,
and bears most mastery: but others, with more likelihood, say that Adarchon is
made of the Greek Dραχμη, quales sunt nonnullae vocis Chaldaicae et Syracae.
PULPIT, “The Authorized Version translation drams occurs also twice in Ezra and
twice in Nehemiah. There is no doubt that the coin referred to is the Persian daric,
with which the Jews became familiar during the time of their exile. The Hebrew
word appears in three different forms.
1. As ‫מוֹן‬ ְ‫כּ‬ ְ‫ר‬ ַ‫ד‬ֲ‫א‬ ; here and Ezra 8:27.
2. As ‫מוֹן‬ ְ‫כּ‬ ְ‫ר‬ ַ‫;דּ‬ Ezra 2:69; Nehemiah 72-7:70 .
3. As ‫רוֹן‬ ְ‫כ‬ ַ‫דּ‬ sA .3; in rabbinical writings, but not in Scripture.
Respecting the possible derivations of the words in the first and second forms, see
Gesenins's 'Lexicon,' sub voce, and Conder's 'Handbook to the Bible'. The obverse
36

37. of the coin shows the image of a king, with bow and spear. The value of the coin is
variously computed at thirteen shillings and sixpence or twenty. two shillings and
sixpence. Keil suggests that the mention of darics as well as talents in this verse may
point to some of the gold being contributed in the shape of coin instead of talents-
weight. This does not seem likely, however, because, of course, the daric itself was
not in use in Jerusalem in David's time, and any gold coin that was then in use
might have received mention on its own account, even if translated also into the
daric. The Septuagint translates in this verse merely by the word χρυσοῦς, the
Vulgate by solidos. Under any circumstances, the coin is to be distinguished from the
δραχνή. Specimens of the daric, both in gold and silver, exist in the Paris and Vienna
Museums. The Hebrew word for the ten thousand preceding the so-called drams of
this verse is the word for "myriad" ( ‫בּוֹ‬ ִ‫,ר‬ a shortened form of ‫רבּוֹת‬ ), found also in
Ezra 2:64; Nehemiah 7:66; Daniel 11:12; Jonah 4:11.
8 Anyone who had precious stones gave them to
the treasury of the temple of the Lord in the
custody of Jehiel the Gershonite.
BARNES, "Compare Exo_35:27. The same spirit prevailed now as at the setting up of
the tabernacle. Each offered what he had that was most precious.
GILL, "And they with whom precious stones were found,.... Such as are
mentioned 1Ch_29:2.
gave them to the treasure of the house of the Lord; to be laid up there:
by the hand of Jehiel the Gershonite; who, and his sons, had the care of that
treasury, 1Ch_27:21.
37

38. ELLICOTT, “ (8) And they with whom precious stones were found gave them.—
Literally, And with whom there was found stones, they gave unto the treasure.
(Comp., for this use of the article as a relative, 1 Chronicles 29:17, 1 Chronicles
26:28; Ezra 8:25.)
The treasure of the house of the Lord.—1 Chronicles 26:22. (Comp. Exodus 35:27
for a similar contribution of the princes.)
By the hand of Jehiel.—Under the charge of Jehiel (‘al yad, 1 Chronicles 25:2).
Jehiel, or Jehieli, was the Gershonite clan in charge of the “treasures of the house of
God” (1 Chronicles 26:21-22).
TRAPP, “1 Chronicles 29:8 And they with whom [precious] stones were found gave
[them] to the treasure of the house of the LORD, by the hand of Jehiel the
Gershonite.
Ver. 8. Precious stones.] Whereof see twelve distinct kinds set down in Exodus
28:17-21.
By the hand of Jehiel the Gershonite.] This Jehiel, of the posterity of Moses, took a
note of each man’s gift.
PARKER, “"And they with whom precious stones were found gave them."— 1
Chronicles 29:8.
Nothing was withheld from the treasure of the house of the Lord.—The people
seemed to be inspired by the ambition to find out the very best, and to give it.—All
had not precious stones to give, but those with whom they were found parted with
them with gratitude and rapture of soul.—There is a giving which is a true
getting.—When we put our jewellery into the hand of God it becomes us best.—The
reference now need not be to precious stones, to talents of gold and talents of silver,
but it may be to genius, it may be to special gifts of mind or body: some men have
music, and they ought to give it to the treasure of the house of the Lord; some have
sagacity, influence, understanding of the times; some have great inventiveness, some
have much actual material gold: every one must give what he has.—What will be the
consequence of this consecration of person and property?—That is explained in
these words: "Then the people rejoiced, for that they offered willingly, because with
perfect heart they offered willingly to the Lord: and David the king also rejoiced
with great joy."—After all this giving came gladness, came prayer and praise, came
38

39. almost heaven itself.—David said to all the congregation, Now bless the Lord your
God.—We bless God in giving him what we have, and having given him all that was
in our hands, our hearts seem to be liberated and enlarged that they may offer still
louder and purer praise.—David and the people were conscious that they had done
nothing of themselves.—There is no taint of vanity in all this sacrifice of
thanksgiving; in the midst of it we hear these explanatory words, "All things come
of thee, and of thine own have we given thee."—Such are the inspirations and such
are the delights which are open to us as prophets, poets, suppliants, and toilers in
the kingdom of God.
PULPIT, “For Jehiel, see 1 Chronicles 23:7, 1 Chronicles 23:8 : 1 Chronicles
26:20-22; and for the stones contributed among the other gifts, see Exodus 35:9,
Exodus 35:27. Of the same chapter in Exodus, especially in its verses 4-9 and 20-29,
the whole of our present passage so vividly reminds us that the difficulty might be to
doubt that it was present as a model to the mind of David himself.
9 The people rejoiced at the willing response of
their leaders, for they had given freely and
wholeheartedly to the Lord. David the king also
rejoiced greatly.
BARNES, "The people rejoiced for that they offered willingly - i. e., the
munificence of the princes and officers 1Ch_29:6 caused general joy among the people.
GILL, "Then the people rejoiced, for that they offered willingly,.... They were
not only glad that they had it to offer, but that they had hearts to do it; they found
themselves quite free to do the work, and saw it was so with others, which gave them
39

40. extreme pleasure:
because with perfect heart they offered willingly to the Lord; not grudgingly,
but cheerfully; not pressed and urged to it; not by constraint, but freely, and that with a
pure view to the honour and glory of God:
and David the king also rejoiced with great joy; it made his heart glad
exceedingly, now he was old, and just going out of the world, to see this good work in
such forwardness, on which his heart had been so much set; it gave him reason to
believe it would be set about in good earnest, be carried on with vigour, and brought to
perfection.
K&D, "The people and the king rejoiced over this willingness to give. ‫ם‬ ֵ‫ל‬ָ‫שׁ‬ ‫ב‬ֵ‫ל‬ ְ‫,בּ‬ as in
1Ch_28:9.
BENSON, “1 Chronicles 29:9. The people rejoiced — Because this was both an
effect of God’s grace in them, an eminent token of God’s favour to them, and a
pledge that this long-desired work would receive a certain and speedy
accomplishment. David also rejoiced with great joy — To see the work which his
heart was so much set upon likely to go on. It is a great reviving to good men, when
they are leaving the world, to see those they leave behind them zealous for the work
of God.
TRAPP, “1 Chronicles 29:9 Then the people rejoiced, for that they offered willingly,
because with perfect heart they offered willingly to the LORD: and David the king
also rejoiced with great joy.
Ver. 9. Because with perfect heart.] Void of hypocrisy or vain glory; and such, for
the most part, have a habitual cheerfulness, as shaping their course by the chart of
God’s word, and approving their hearts and lives to him in "simplicity and godly
sincerity," which is the mother of serenity and joy.
David’s Prayer
40

41. 10 David praised the Lord in the presence of the
whole assembly, saying,
“Praise be to you, Lord,
the God of our father Israel,
from everlasting to everlasting.
GILL, "Wherefore David blessed the Lord before all the congregation,.... To
whose goodness he ascribed both the ability and willingness of him, and his people, to
offer after such a manner; he knew it was God that wrought in them both to will and to
do, and therefore gave him the glory of it:
and David said, blessed be thou, Lord God of Israel our Father, for ever and
ever; the phrase, "our father", does not belong to the God of Israel, their father by
covenant and adoption, but to Israel, or Jacob, the ancestor of the Jewish nation; who is
made mention of on this occasion, he being the first that spoke of building an house for
God, as some Jewish writers, Jarchi and Kimchi, observe, see Gen_28:22.
HENRY 10-12, “We have here,
I. The solemn address which David made to God upon occasion of the noble
subscriptions of the princes towards the building of the temple (1Ch_29:10): Wherefore
David blessed the Lord, not only alone in his closet, but before all the congregation.
This I expected when we read (1Ch_29:9) that David rejoiced with great joy; for such a
devout man as he would no doubt make that the matter of his thanksgiving which was so
much the matter of his rejoicing. He that looked round with comfort would certainly
look up with praise. David was now old and looked upon himself as near his end; and it
well becomes aged saints, and dying saints, to have their hearts much enlarged in praise
and thanksgiving. This will silence their complaints of their bodily infirmities, and help
to make the prospect of death itself less gloomy. David's psalms, toward the latter end of
the book, are most of them psalms of praise. The nearer we come to the world of
everlasting praise the more we should speak the language and do the work of that world.
In this address,
1. He adores God, and ascribes glory to him as the God of Israel, blessed for ever and
41

42. ever. Our Lord's prayer ends with a doxology much like this which David here begins
with - for thine is the kingdom, the power, and the glory. This is properly praising God -
with holy awe and reverence, and agreeable affection, acknowledging, (1.) His infinite
perfections; not only that he is great, powerful, glorious, etc., but that his is the
greatness, power, and glory, that is, he has them in and of himself, 1Ch_29:11. He is the
fountain and centre of every thing that is bright and blessed. All that we can, in our most
exalted praises, attribute to him he has an unquestionable title to. His is the greatness;
his greatness is immense and incomprehensible; and all others are little, are nothing, in
comparison of him. His is the power, and it is almighty and irresistible; power belongs
to him, and all the power of all the creatures is derived from him and depends upon him.
His is the glory; for his glory is his own end and the end of the whole creation. All the
glory we can give him with our hearts, lips, and lives, comes infinitely short of what is his
due. His is the victory; he transcends and surpasses all, and is able to conquer and
subdue all things to himself; and his victories are incontestable and uncontrollable. And
his is the majesty, real and personal; with him is terrible majesty, inexpressible and
inconceivable. (2.) His sovereign dominion, as rightful owner and possessor of all: “All
that is in the heaven, and in the earth, is thine, and at thy disposal, by the indisputable
right of creation, and as supreme ruler and commander of all: thine is the kingdom, and
all kings are thy subjects; for thou art head, and art to be exalted and worshipped as
head above all.” (3.) His universal influence and agency. All that are rich and honourable
among the children of men have their riches and honours from God. This
acknowledgment he would have the princes take notice of and join in, that they might
not think they had merited any thing of God by their generosity; for from God they had
their riches and honour, and what they had returned to him was but a small part of what
they had received from him. Whoever are great among men, it is God's hand that makes
them so; and, whatever strength we have, it is God that gives it to us, as the God of Israel
our father, 1Ch_29:10. Psa_68:35.
JAMISON, "1Ch_29:10-25. His thanksgiving.
Wherefore David blessed the Lord — This beautiful thanksgiving prayer was the
effusion overflowing with gratitude and delight at seeing the warm and widespread
interest that was now taken in forwarding the favorite project of his life. Its piety is
displayed in the fervor of devotional feeling - in the ascription of all worldly wealth and
greatness to God as the giver, in tracing the general readiness in contributing to the
influence of His grace, in praying for the continuance of this happy disposition among
the people, and in solemnly and earnestly commending the young king and his kingdom
to the care and blessing of God.
K&D 10-11, “David's thanksgiving prayer. - David gives fitting expression to his joy
on the success of the deepest wish of his heart, in a prayer with which he closes the last
parliament of his reign. Since according to the divine decree, not he, the man of war, but
his son, the peace-king Solomon, was to build a temple to the Lord, David had taken it
upon himself to prepare as far as possible for the carrying out of the work. He had also
found the princes and chiefs of the people willing to further it, and to assist his son
Solomon in it. In this the pious and grey-haired servant of the Lord saw a special proof
42

43. of the divine favour, for which he must thank God the Lord before the whole
congregation. He praises Jahve, “the God of Israel our father,” 1Ch_29:10, or, as it is in
1Ch_29:18, “the God of Abraham, of Isaac, and of Jacob, our fathers.” Jahve had clearly
revealed himself to David and his people as the God of Israel and of the patriarchs, by
fulfilling in so glorious a manner to the people of Israel, by David, the promises made to
the patriarchs. God the Lord had not only by David made His people great and powerful,
and secured to them the peaceful possession of the good land, by humbling all their
enemies round about, but He had also awakened in the heart of the people such love to
and trust in their God, that the assembled dignitaries of the kingdom showed themselves
perfectly willing to assist in furthering the building of the house of God. In this God had
revealed His greatness, power, glory, etc., as David (in 1Ch_29:11, 1Ch_29:12)
acknowledges with praise: “Thine, Jahve, is the greatness,” etc. ‫ח‬ַ‫ֵצ‬‫נּ‬ ַ‫,ה‬ according to the
Aramaic usage, gloria, splendour, honour. ‫ֹל‬‫כ‬ ‫י‬ ִ‫,כּ‬ yea all, still dependent on ְ‫ל‬ at the
commencement of the sentence, so that we do not need to supply ְ‫ל‬ after ‫י‬ ִ‫.כּ‬ “Thine is
the dominion, and the raising of oneself to be head over all.” In His ‫ה‬ָ‫כ‬ָ‫ל‬ ְ‫מ‬ ַ‫מ‬ God reveals
His greatness, might, glory, etc. ‫א‬ֵ‫ַשּׂ‬‫נ‬ ְ‫מ‬ ִ‫מ‬ is not a participle requiring ‫ה‬ ָ‫תּ‬ ַ‫,א‬ “thou art,” to be
supplied (Berth.), but an appellative, an Aramaic infinitive, - the raising oneself (Ew. §
160, e).
BENSON, “Verse 10-11
1 Chronicles 29:10-11. David said, Blessed, &c. — David was now full of days, and
near his end, and it well becomes the aged children of God to have their hearts much
enlarged in praise and thanksgiving. The nearer we come to the land of everlasting
praise, the more we should speak the language and do the work of that world. Thine
is the greatness and the power, &c. — Thus David praises God with holy awe and
reverence, acknowledging and adoring, 1st, His infinite perfections; not only that he
is great, powerful, and glorious, &c., but that his is the greatness, power, and glory;
that he has these perfections in and of himself, and is the centre and fountain of
every thing that is excellent and blessed. 2d, His sovereign dominion, that he is the
rightful owner and almighty possessor of all. All that is in heaven and in earth is
thine — And at thy disposal, by the indisputable right of creation, and as Supreme
Ruler and Commander of all. Thine is the kingdom — And all kings are thy
subjects; and thou art to be exalted and worshipped as head above all — 3d, His
universal influence and agency. All that are rich and honourable among mankind
have their riches and honours from God. This acknowledgment David would have
the princes to take notice of, and join in, that they might not think they had merited
any thing of God by their generosity; for from God they had had their riches and
honour, and what they had returned to him was but a small part of what they had
received from him. Whoever are great among men, it is God that makes them so;
and whatever strength we have, it is God that gives it us. Let no flesh, then, glory in
43

44. his presence; for of him, and through him, and to him, are all things: to whom be
glory for ever! Amen.
COFFMAN, "The palace" (1 Chronicles 29:1,19). Only in these two verses is this
term applied to the temple. "It is the Hebrew form of a Persian word used generally
to designate the residence of the Persian monarch, as in Esther 1:2,5; 2:3,8;
Nehemiah 1:1; and in Daniel 8:2."[2]
"David blessed Jehovah" (1 Chronicles 29:10). We normally think of God's blessing
men, not the other way around; but we learn from 1 Chronicles 29:20, below, that
when David commanded the people to "Bless Jehovah," they did so by worshipping
God and offering sacrifices, all of this being exactly what David did here. Thus we
conclude that those who truly worship God indeed do "bless God."
Dentan said of this paragraph, "It is an excellent illustration of the Chronicler's
high conception of God, and of man's proper relation to him."[3] This is a fair
example of the views of critical scholars who deny the authenticity of Chronicles,
treating it as an invention of the Chronicler, and not as a record of events that really
happened. We believe that David spoke the words which the writer of Chronicles
attributed to him, there being no good reason whatever for denying them to David.
As we have frequently noted, the real reason behind the rejection, by some writers,
of Chronicles is the effective denial it provides for the radical critics' late-dating of
the Pentateuch.
Chronicles is not a fabrication. "A fabrication would have fitted more neatly (with
few variations). The differences found in Chronicles are due to the independence of
traditions (authorities); and recent archaeological finds further authenticate
this."[4]
ELLICOTT, “ (10) Wherefore.—And. David’s Prayer (1 Chronicles 29:10-19).
David thanks God because his people are at one with him on the subject nearest his
heart. Touching this fine utterance of a true inspiration, which the chronicler—or
rather, perhaps, his authority—puts into the mouth of the aged king, we may
remark that the spirit which found expression in the stirring odes of psalmists and
the trumpet-tones of prophets in olden times, in the latter days, when psalmody was
weak and prophecy dead, flowed forth in the new outlet of impassioned prayer.
44

45. Before all.—To the eyes of all (Genesis 23:11), and frequently.
Lord God of Israel our rather.—The connection is “Israel our father,” not “Jehovah
our father.” (Comp. 1 Chronicles 29:18; 1 Chronicles 29:20; Exodus 3:6. Yet comp.
also Isaiah 63:16; Isaiah 64:8; Deuteronomy 32:6; Malachi 1:6; Malachi 2:10;
Jeremiah 31:9.) The fatherhood of God, though thus occasionally affirmed in
prophetic writings, hardly became a ruling idea within the limits of Old Testament
times. (Comp. Matthew 23:9; Matthew 6:9.)
For ever and ever.—From eternity even unto eternity. (Comp. the doxologies of the
first and third books of the Psalter—Psalms 41:13; Psalms 106:48—and Psalms
103:17.)
TRAPP, “1 Chronicles 29:10 Wherefore David blessed the LORD before all the
congregation: and David said, Blessed [be] thou, LORD God of Israel our father, for
ever and ever.
Ver. 10. Wherefore David blessed the Lord before all the congregation.] Though he
was neither priest nor Levite. It is no disparagement to the greatest to perform
service to the Most High in the great congregation.
GUZIK, “B. David’s Psalm blesses God before the people.
1. (1 Chronicles 29:10-12) David exalts the LORD.
Therefore David blessed the LORD before all the assembly; and David said:
“Blessed are You, LORD God of Israel, our Father, forever and ever. Yours, O
LORD, is the greatness, the power and the glory, the victory and the majesty; for all
that is in heaven and in earth is Yours; Yours is the kingdom, O LORD, and You are
exalted as head over all. Both riches and honor come from You, and You reign over
all. In Your hand is power and might; in Your hand it is to make great and to give
strength to all.”
a. Therefore David blessed the LORD before all the assembly: The generous giving
45

46. made David rejoice and praise God. It wasn’t for the sake of the wealth itself, but
because it demonstrated that the hearts of the people were really interested in God
and in His house.
b. Blessed are You, LORD God of Israel, our Father, forever and ever: This is the
first time in the Bible that God is addressed directly as a Father over His people.
i. Jesus taught His disciples to pray beginning with this phrase, our Father
(Matthew 6:9-13). Jesus may have had this passage in mind when teaching His
disciples about prayer, because there are other similarities between the two
passages.
ii. “This verse supplies the conclusion to the Lord’s Prayer: ‘For thine is the
kingdom’ (Matthew 6:13, KJV).” (Payne)
c. Both riches and honor come from You: David could say this as a man who had a
life full of both riches and honor. He knew that those things came from God and not
from David Himself.
PULPIT 10-20, “The majesty and comprehensiveness of this passage—a national
liturgy of itself-are in direct proportion to the brevity of it. It includes adoration,
acknowledgment of the inherent nature of human dependence, self-humiliation, and
confession, dedication of all the offerings, and prayer both for the whole people in
general, and for Solomon in particular, in view of his future position and
responsibilities. Its utter repudiation of all idea of meritoriousness is very striking.
The traces are visible of what may be called snatches of memory on the part of
David from various religious odes of his own authorship, as well as from those of
others still on record, as, for instance, especially in 1 Chronicles 29:14-17, compared
with passages in Psalms 24:1-10.; 50.; 89,; 39; 90.; 102.; 144.; 7.; 17.; and 139. But
the unity of this service is abundantly conspicuous, and every sentence seems
weighed and measured for the occasion. The scene, reaching its climax in what is
recorded in verse 20, must have been one of the utmost religious grandeur and
impressiveness. It is true that the very last clause, which couples the reverence done
46

47. on the part of the assembled multitude to the king, with that done to Jehovah
himself, strikes us as an unfortunate conjunction. It does not, indeed, need upon its
merits any vindication, considering the tenor of all which has preceded; but it may
be felt an extenuation of the form in which the expression occurs, if we suppose that
the people viewed their act in the light of part of their religious service at that
particular time. In 1 Kings 1:31 the same words express the reverence paid to David,
though in numerous other passages they mark that offered to God (Exodus 4:31; 2
Chronicles 29:20; Nehemiah 8:6).
EBC, "THE LAST PRAYER OF DAVID
1 Chronicles 29:10-19
IN order to do justice to the chronicler’s method of presenting us with a number of
very similar illustrations of the same principle, we have in the previous book
grouped much of his material under a few leading subjects. There remains the
general thread of the history, which is, of course, very much the same in Chronicles
as in the book of Kings, and need not be dwelt on at any length. At the same time
some brief survey is necessary for the sake of completeness and in order to bring out
the different complexion given to the history by the chronicler’s alterations and
omissions. Moreover, there are a number of minor points that are most conveniently
dealt with in the course of a running exposition.
The special importance attached by the chronicler to David and Solomon has
enabled us to treat their reigns at length in discussing his picture of the ideal king;
and similarly the reign of Ahaz has served as an illustration of the character and
fortunes of the wicked kings. We therefore take up the history at the accession of
Rehoboam, and shall simply indicate very briefly the connection of the reign of Ahaz
with what precedes and follows. But before passing on to Rehoboam we must
consider "The Last Prayer of David," a devotional paragraph peculiar to
Chronicles. The detailed exposition of this passage would have been out of
proportion in a brief sketch of the chronicler’s account of the character and reign of
David, and would have had no special bearing on the subject of the ideal king. On
the other hand, the "Prayer" states some of the leading principles which govern the
47

48. chronicler in his interpretation of the history of Israel; and its exposition forms a
suitable introduction to the present division of our subject.
The occasion of this prayer was the great closing scene of David’s life, which we
have already described. The prayer is a thanksgiving for the assurance David had
received that the accomplishment of the great purpose of his life, the erection of a
temple to Jehovah, was virtually secured. He had been permitted to collect the
materials for the building, he had received the plans of the Temple from Jehovah,
and had placed them in the willing hands of his successor. The princes and the
people had caught his own enthusiasm and lavishly supplemented the bountiful
provision already made for the future work. Solomon had been accepted as king by
popular acclamation. Every possible preparation had been made that could be
made, and the aged king poured out his heart in praise to God for His grace and
favor.
The prayer falls naturally into four subdivisions: 1 Chronicles 29:10-13 are a kind of
doxology in honor of Jehovah; in 1 Chronicles 29:14-16 David acknowledges that
Israel is entirely dependent upon Jehovah for the means of rendering Him
acceptable service; in 1 Chronicles 29:17 he claims that he and his people have
offered willingly unto Jehovah; and in 1 Chronicles 29:18-19 he prays that Solomon
and the people may build the Temple and abide in the Law.
In the doxology God is addressed as "Jehovah, the God of Israel, our Father," and
similarly in 1 Chronicles 29:18 as "Jehovah, the God of Abraham, of Isaac, and of
Israel." For the chronicler the accession of David is the starting-point of Israelite
history and religion, but here, as in the genealogies, he links his narrative to that of
the Pentateuch, and reminds his readers that the crowning dispensation of the
worship of Jehovah in the Temple rested on the earlier revelations to Abraham,
Isaac, and Israel.
We are at once struck by the divergence from the usual formula: "Abraham. Isaac,
and Jacob." Moreover, when God is referred to as the God of the Patriarch
personally, the usual phrase is "the God of Jacob." The formula, "God of Abraham,
Isaac, and Israel," occurs again in Chronicles in the account of Hezekiah’s
48

49. reformation; it only occurs elsewhere in the history of Elijah in the book of Kings. [1
Kings 18:36] The chronicler avoids the use of the name "Jacob," and for the most
part calls the Patriarch "Israel." "Jacob" only occurs in two poetic quotations,
where its omission was almost impossible, because in each case "Israel" is used in
the parallel clause. [1 Chronicles 16:13; 1 Chronicles 16:17, Genesis 32:28] This
choice of names is an application of the same principle that led to the omission of the
discreditable incidents in the history of David and Solomon. Jacob was the
supplanter. The name suggested the unbrotherly craft of the Patriarch. It was not
desirable that the Jews should be encouraged to think of Jehovah as the God of a
grasping and deceitful man. Jehovah was the God of the Patriarch’s nobler nature
and higher life, the God of Israel, who strove with God and prevailed. In the
doxology that follows the resources of language are almost exhausted in the attempt
to set forth adequately "the greatness, and the power, and the glory, and the victory,
and the majesty the riches and honor the power and might," of Jehovah These
verses read like an expansion of the simple Christian doxology, "Thine is the
kingdom, the power, and the glory," but in all probability the latter is an
abbreviation from our text. In both there is the same recognition of the ruling
omnipotence of God; but the chronicler, having in mind the glory and power of
David and his magnificent offerings for the building of the Temple, is specially
careful to intimate that Jehovah is the source of all worldly greatness: "Both riches
and honor come of Thee and in Thy hand it is to make great and to give strength
unto all."
The complementary truth, the entire dependence of Israel on Jehovah, is dealt with
in the next verses. David has learnt humility from the tragic consequences of his
fatal census; his heart is no longer uplifted with pride at the wealth and glory of his
kingdom; he claims no credit for the spontaneous impulse of generosity that
prompted his munificence. Everything is traced back to Jehovah: "All things come
of Thee, and of Thine own have we given Thee." Before, when David contemplated
the vast population of Israel and the great array of his warriors, the sense of God’s
displeasure fell upon him; now, when the riches and honor of his kingdom were
displayed before him, he may have felt the chastening influence of his former
experience. A touch of melancholy darkened his spirit for a moment; standing upon
the brink of the dim, mysterious Sheol, he found small comfort in barbaric
abundance of timber and stone, jewels, talents, and darics; he saw the emptiness of
all earthly splendor. Like Abraham before the children of Heth, he stood before
Jehovah a stranger and a sojourner. [Genesis 23:4; Cf. Psalms 34:13; Psalms 119:19]
Bildad the Shuhite had urged Job to submit himself to the teaching of a venerable
49

50. orthodoxy, because "we are of yesterday and know nothing, because our days upon
earth are a shadow." [Job 8:9] The same thought made David feel his insignificance,
in spite of his wealth and royal dominion: "Our days on the earth are as a shadow,
and there is no abiding."
He turns from these somber thoughts to the consoling reflection that in all his
preparations he has been the instrument of a Divine purpose, and has served
Jehovah willingly. Today he can approach God with a clear conscience: "I know
also, my God, that Thou triest the heart and hast pleasure in uprightness. As for me,
in the uprightness of my heart I have willingly offered all these things." He rejoiced,
moreover, that the people had offered willingly. The chronicler anticipates the
teaching of St. Paul that "the Lord loveth a cheerful giver." David gives of his
abundance in the same spirit in which the widow gave her mite. The two narratives
are mutually supplementary. It is possible to apply tile story of the widow’s mite so
as to suggest that God values our offerings in inverse proportion to their amount.
We are reminded by the willing munificence of David that the rich may give of his
abundance as simply and humbly and as acceptably as the poor man gives of his
poverty.
But however grateful David might be for the pious and generous spirit by which his
people were now possessed, he did not forget that they could only abide in that spirit
by the continued enjoyment of Divine help and grace His thanksgiving concludes
with prayer. Spiritual depression is apt to follow very speedily in the train of
spiritual exaltation; days of joy and light are granted to us that we may make
provision for future necessity.
David does not merely ask that Israel may be kept in external obedience and
devotion: his prayer goes deeper. He knows that out of the heart are the issues of
life, and he prays that the heart of Solomon and the thoughts of the heart of the
people may. be kept right with God. Unless the fountain of life were pure, it would
be useless to cleanse the stream. David’s special desire is that the Temple may be
built, but this desire is only the expression of his loyalty to the Law. Without the
Temple the commandments, and testimonies, and statutes of the Law could not be
rightly observed. But he does not ask that the people may be constrained to build
the Temple and keep the Law in order that their hearts may be made perfect; their
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51. hearts are to be made perfect that they may keep the Law.
Henceforward throughout his history the chronicler’s criterion of a perfect heart, a
righteous life, in king and people, is their attitude towards the Law and the Temple.
Because their ordinances and worship formed the accepted standard of religion and
morality, through which men’s goodness would naturally express themselves.
Similarly, only under a supreme sense of duty to God and man may the Christian
willingly violate the established canons of religious and social life.
We may conclude by noticing a curious feature in the wording of David’s prayer. In
the nineteenth, as in the first, verse of this chapter the Temple, according to our
English versions, is referred to as "the palace." The original word bira is probably
Persian, though a parallel form is quoted from the Assyrian. As a Hebrew word it
belongs to the latest and most corrupt stage of the language as found in the Old
Testament; and only occurs in Chronicles, Nehemiah, Esther, and Daniel. In putting
this word into the mouth of David, the chronicler is guilty of an anachronism,
parallel to his use of the word "darics." The word bira appears to have first become
familiar to the Jews as the name of a Persian palace or fortress in Susa; it is used in
Nehemiah of the castle attached to the Temple, and in later times the derivative
Greek name Baris had the same meaning. It is curious to find the chronicler, in his
effort to find a sufficiently dignified title for the temple of Jehovah, driven to
borrow a word which belonged originally to the royal magnificence of a heathen
empire, and which was used later on to denote the fortress whence a Roman
garrison controlled the fanaticism of Jewish worship. The chronicler’s intention, no
doubt, was to intimate that the dignity of the Temple surpassed that of any royal
palace. He could not suppose that it was greater in extent or constructed of more
costly materials; the living presence of Jehovah was its one supreme and unique
distinction. The King gave honor to His dwelling-place.
BI 10-20, “Wherefore David blessed the Lord before all the congregation.
The last thanksgiving
Every sentence weighed and measured for the occasion.
I. The infinite perfections of God.
1. God in His unspeakable grandeur.
2. God in His universal dominion.
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52. 3. God in His absolute ownership.
4. God in His covenant relation.
5. God in His goodness to men.
II. The peculiar relations of man to the infinite God.
1. Man is a dependent creature. “Who am I?”
(1) Dependent for substance to give.
(2) Dependent for the disposition to give it.
(3) Therefore indebted to God for all things.
2. Man is a short-lived creature.
3. Man’s conduct is observed by God. (J. Wolfendale.)
David’s thanksgiving
1. Its adoration of God.
2. Its acknowledgment of dependence upon Him.
3. Its recognition of the influence of His grace.
4. Its solemn appeal to conscious integrity.
5. Its earnest prayer for king and people. (J. Wolfendale.)
The reciprocal influence of mind upon mind in worship
In this address of the venerable King of Israel to the Omnipotent Sovereign of the world,
the natural influence of one mind upon another, the secret but powerful sympathy of
similar affections in the “devout congregation” combine with his own grateful
dispositions to enlarge his conceptions and to bring forth the most affecting description
of the excellences of the great object of their common homage. You cannot but have
observed and felt an influence of this kind, and been moved by the affections of others,
especially when they corresponded with the condition of your own hearts. You have felt
auger, joy, or grief insinuate themselves into your minds from the expression of them in
others; and you have seen these affections increased in them by the mutual sympathy of
your feelings. How often has the rage of an individual, expressed by the fiery glance of
his eye, the fierceness of his countenance, and the shrillness of his tones, with the force
and quickness of lightning inflamed a multitude, and exasperated their headstrong
passions. With what glowing delight has an assembly been filled by the joyful
countenance, the cheerful glance, the eloquent tones of a happy friend. How often has
the melancholy, downcast look, or the tender tear of an interesting mourner, covered the
face of the beholder with like pensive sadness, and infused into your bosom sorrows not
your own. This reciprocal impression of the affections of the heart must hold equally
true in the worship of the Supreme, as in the intercourse of common life. (Anon.)
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53. Thine, O Lord, is the greatness and the power.—
God’s supreme dominion and universal authority
I. The supreme authority and dominion of the ever-blessed God. God, under every
possible consideration, must be supreme. As, therefore, He must be supreme, so must
He reign over all (Rom_9:5). God has an absolute right, not only to claim allegiance
from all, but to dispose of all according to His own will and pleasure. Every part of God’s
Word teems with His glorious sovereign authority.
1. Witness a few confessions. Text. Solomon (1Ki_8:22-23; 2Ch_6:14); Hezekiah
(2Ki_19:14-19); Jehoshaphat (2Ch_20:3-12); the Levites (Neh_9:4-6); the Lord’s
Prayer (Mat_6:13); Paul (Eph_1:3-6; 1Ti_1:11-17); Jude (verses 20-25).
2. How the Lord asserts and claims this glorious prerogative as peculiar to Himself
(Deu_32:39-43; Isa_40:25-26; Isa_41:14-16; Isa_42:5-8; Isa_43:15-17; Jer_
5:20-25; Dan_7:13-14).
II. The nature of this supreme dominion and sovereign authority. Observe—
1. Negatively. It is not—
(1) A deputed and delegated authority.
(2) An assumed or usurped authority.
(3) An arbitrary authority.
2. Positively.
(1) It is universal.
(2) Equitable.
(3) Irresistible.
(4) Everlasting.
III. The aspect in which it is to be viewed by us.
1. As a most glorious doctrine.
2. As a most humiliating doctrine.
3. As a most alarming doctrine.
4. As a most encouraging doctrine.
5. As a most invigorating and establishing doctrine. (R. Shittler.)
The Divine greatness and beneficence
We have in these words a confession—
I. Of the Divine sovereignty.
II. Of the Divine power.
III. Of the Divine beneficence. (J. Johnson Cort, M. A.)
53

54. David’s thanksgiving
I. The occasion. David, in a general assembly of his people, moves them to contribute
towards the building of the temple, and encourages them by his own example. They
contribute willingly and liberally. Reckoning a talent of silver at £375, and a talent of
gold at £4,500, what they offered amounted to above twenty-six millions of pounds
sterling (besides the ten thousand drams of gold, the other metals, and precious stones),
which, with what David gave himself out of his private treasury, being above sixteen
millions more, makes a vast sum. For this he and the people rejoice. He blesses and
praises God, not because they had so much, but because they had hearts to lay out so
much for God and His worship. To have much may be a curse and a snare, but to have a
heart to employ it for God is a far more blessed thing than to keep it, or gain it, or any
way to receive it (Act_20:25).
II. The mode or form of his praising God. It is an ascribing all excellences to Him. True
praising or blessing of God consists in acknowledging that to be God’s which is His.
When Christ taught His disciples how to pray and how to praise God, this is the mode of
praising Him (Mat_7:18): “Thine is,” etc. After the same manner does David here praise
Him. (D. Clarkson.)
For all that is in the heaven and in the earth is Thine.—
The Lord is the owner of all things
I. What evidence there is in scripture for the Lord’s title to all things.
1. Those things are His which we have in common with others.
(1) The world in general (Psa_50:1 or Psa_24:1? Misprint in original text.);
(2) heaven (Psa_89:11);
(3) the sea (Psa_95:5);
(4) the earth (Exo_19:5);
(5) everything in the earth (Deu_10:14).
2. Those things are His which we think to be properly ours. We may be proprietors
in respect of men, so far as none of them may be able to produce any good title or lay
any just claim to what we have; but we are no proprietors in reference to God.
(1) Lands (Lev_25:28);
(2) the fruits of the land (Hos_2:9); and cattle (Psa_50:10-11);
(3) money and clothes (Hag_2:8; 1Ch_29:14; 1Ch_29:16);
(4) our children (Eze_16:20-21);
(5) ourselves (1Co_6:19; Psa_100:3);
(6) our bodies (1Co_6:20);
(7) our souls (Eze_18:4; 1Co_6:19-20).
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55. II. What is the foundation of the Lord’s title to a propriety in all things? He that gave to
all their being is clearly the owner of all (Psa_89:11-12).
1. He made all for Himself, not for the pleasure of another, as the Israelites wrought
for Pharaoh.
2. He made all things of nothing.
3. He made all without the help or concurrence of any other.
4. He upholds all things in the same manner as He created.
III. The nature and quality of this propriety.
1. He is the primary and original owner of all. His title and propriety is underived.
2. He is the absolute owner of all, without any condition or limitation.
3. He is the principal owner. All others that have right to anything have it under
Him, and in subordination to Him, and are tied to acknowledge it by doing Him
service for whatever they have.
4. He is total owner of all. When David gave the possession mentioned (2Sa_19:29)
between Ziba and Mephibosheth, they had a joint interest therein, so Jehoshaphat
and Ahaziah would have had in the navy and adventure if they had joined their ships
according to the proposal (1Ki_22:49). But none has a joint interest with God.
5. He is the perpetual owner of all.
6. He is transcendently the owner of all. He has the greatest right to them. He has
more right to all than we have to anything.
7. He is the sole owner of all things.
Use 1. Of information.
(1) Herein we may discern the greatness of the Lord whom we serve and whose
we are.
(2) This may inform us that the Lord hath a right to deal with us or any creature
as He will.
Use 2. For exhortation. This truth suggests many duties of greatest moment and
consequence.
(1) Thankfulness. Whatsoever we have that is good is from Him, and not only the
substance, but every degree of it.
(2) Self-surrender.
(3) Improving all we have for God.
(4) Patience.
(5) Humility.
(6) Self-denial.
If God be the owner of all things, He is the owner of us; if He be the owner of us, we are
not to own ourselves, and not to own ourselves is to deny ourselves.
We must deny ourselves—
55

56. (a) As to our judgments, We must give up ourselves to the conduct of that
judgment which is laid down in Scripture, that which is called the mind of the
Lord.
(b) As to our wills. The will of the Lord must be our will.
(c) As to our ends. The pleasing, and honouring, and enjoying God is the only
end we should propose to ourselves, either in holy duties or worldly business.
(d) As to our interests. If God be our owner, we ought to own and mind His
interest and none else.
(e) As to our business and employments. The example of Christ (Luk_2:19;
Joh_4:34; Joh_9:4).
(f)
As to our possessions. We ought to look upon all we possess as the Lord’s and not ours.
Use 3. For encouragement.
I. This truth affords encouragement in those special cases which are most apt to trouble
and deject you. He can supply all your need.
(1) Want you wealth, or what you judge to be a competency? (1Ch_29:12). All the
riches of the world are in His hands, and He can dispose thereof to whom and in
what proportion He sees good (2Co_9:8; Php_4:19).
(2) Want you authority to countenance and secure you? (1Ch_29:11). He has the
disposing of it all.
(3) Want you victory over enemies, those that afflict and oppress your souls? The
Lord can give it you; it is His own.
(4) Want you strength, outward or inward, to do, or to suffer, or to resist? This
He can also give you, for it is all His own (1Ch_29:12).
(5) Want you wisdom? (Jas_1:5).
(6) Want you gifts or other graces, or a greater measure of them? (Jas_1:17).
(7) Want you comfort? (2Co_1:3).
(8) Want you friends? All the friends in the world are but cyphers to Him.
2. There is encouragement to undergo or undertake anything for God which He calls
you to. He is the owner of all things, and so has enough to requite you, to reward you,
if all that is in heaven and in earth be enough to do it. (D. Clarkson.)
Divine ownership
God’s ownership is—
1. Universal.
2. Absolute.
3. Eternal. From this ownership we infer—
56

57. I. The absolute supremacy of God. He who owns all has a right—
1. To bestow on any creature whatever He pleases.
2. To withdraw from any creature in any way or at any time whatever He thinks best.
“The Lord gave, the Lord hath taken away.”
II. The moral obligation of man. What is that?
1. To obey His will in everything.
2. To be animated by supreme gratitude. (Homilist.)
Thine is the kingdom, O Lord.—
The kingdom of God
I. Thine, O Lord, is the kingdom. What kingdom?
1. The kingdom of nature, with all its productions and materials.
2. The kingdom of providence. As He made all, so His care extends to all.
3. The kingdom of grace. This is a kingdom within the kingdom of nature and
providence. It is a mediatorial, a spiritual empire, which is designed to establish the
peculiar reign of God, not only over men, but in them.
II. The glory of this kingdom. This is seen—
1. In its Sovereign—the Lord Jesus.
2. In its universality.
3. In its prospect (Dan_2:44; Dan_7:13-14).
4. In its subjects: “The excellent of the earth.”
5. its privileges: “Eye hath not seen,” etc.
(1) Peace.
(2) Liberty: “The glorious liberty of the sons of God.”
(3) Plentitude: “The Lord of hosts makes unto all people a feast of fat things,”
etc. “My God shall supply all your need,” etc. (W. Jay, M. A.)
And in Thine hand it is to make great, and to give strength unto all.
The nature of true greatness
I. What is the nature of true greatness? The scriptural idea of greatness is essentially
different from that which is formed by the world.
1. To a few names the world has by general consent appended the title of “the
Great”—Alexander, Constantine, Napoleon. These were great men with little aims.
Self was the beginning and end of all their plans and labours. Their greatness was
like a tree of ample trunk and wide-extended foliage, not spreading a beneficent
shade, but distilling a deadly poison on all beneath, and thus killing its own roots and
57

58. insuring its own decay.
2. A higher order of worldly greatness is that which consists purely in exalted genius
and great intellectual power, whatever be the form of its manifestation. This form of
greatness has been generally beneficent in its influence. Still it is in itself incomplete
and unfinished.
3. The greatness of the Bible is a holy greatness. The fear of God is the source of its
wisdom; the love of God is the spring of its activity; the glory of God is the end of its
enterprises and labours.
II. This greatness is a proper object of aspiration and pursuit.
1. Man was made for this greatness. He is born great. Great powers, great duties,
great expectancies, a great sphere of action, great hopes and promises, are his. If he
becomes little, it is by his own fault and sin.
2. The Word of God exhorts us to it, “calls” us to “glory” as well as to “virtue.”
3. We are taught that there will be a distinction in the rewards of eternity, graduated
to the different degrees of merit and earnestness in the service of God in the present
life.
4. The examples of Scripture are justifications of the highest aim. All history besides
contains no such list of heroes as Heb_11:1-40.
III. The source of this greatness. All things are of God. Even the world’s heroes have felt
and acknowledged this. If it is in God’s hands to make great—
1. Then He is to be acknowledged and adored as the author of all the endowments of
men.
2. What must be the guilt of those who have perverted and abused their talents to
spread disorder, pollution, and misery among His moral subjects!
3. Their greatness is to be solicited and expected from Him.
4. From Him we must derive our idea of greatness. This He has revealed to us—
(1) In His Word.
(2) In the life of Christ. (John Proudfit, D. D.)
The agency of God in human greatness
I. God makes men great by bestowing upon them distinguished genius and talents.
Some of the courtiers of the Emperor Sigismund, who had no taste for learning, inquired
why he so honoured and respected men of low birth on account of their science. The
emperor replied, “In one day I can confer knighthood or nobility on many; in many years
I cannot bestow genius on one. Wise and learned men are created by God only.”
II. God makes men great by an education, and by events in life suited to discover, to
excite, to encourage, to improve, and to direct their talents. The most luxuriant soil,
when uncultivated, often becomes wild and barren, while a soil less favourable richly
recompenses the seed sown, and the labours of the husbandman.
1. Early instruction and discipline correct the blemishes, brighten the polish, and
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59. increase the excellences of genius.
2. The friends and companions of our early youth contribute not a little to the
strengthening and improving our natural talents.
3. Favourable providences expand the faculties, call forth exertions, and discover the
extent of talents, which otherwise might have lain dormant, or shone with less lustre.
Erpinius the critic, was first stimulated to a proper improvement of his time and
talents by looking into Fortius Ringelbergius’s treatise on study Franklin was
similarly affected by an essay of Dr. Cotton Mathers, on doing good. Great occasions
produce great talents. A Frederic and a Washington might have lived obscure, and
died forgotten, had the time, place, and circumstances which called forth their
abilities been different.
III. It is God who implants dispositions, and excites to conduct, which enable men to
improve their natural abilities, and providential opportunities and advantages for
becoming great. Exercise and activity marvellously improve and increase talents,
comparatively small. God makes men great by influencing their tempers and enabling
them to govern their spirits and conduct their lives by the rules of reason and religion.
IV. God makes men great by bringing them into difficult and trying situations, which
exercise and manifest the greatness of their disposition and talents.
V. God makes men great by rendering the exercise of their talents acceptable and useful.
VI. It is God who assigns to the great the sphere of their greatness.
VII. In the hand of God it is to limit the duration of human greatness.
Conclusion: Address—
1. Those whom the hand of God hath made great. God made you great for the
general good, and not merely for your own pleasure or profit. Distinguished talents
were bestowed that, with success, you might guide others to wisdom, to religion, and
happiness.
2. Those whom a scanty measure of natural talents or acquired accomplishments
confines to a lower and more ignoble and laborious line of life. Beware of envy and
discontent. (J. Erskine, D. D.)
All strength is from God
All Christians, in themselves, are but vessels, poor fragile things, just like earthen
pitchers. We should be worthless, only God puts His life into our hearts. And this
becomes part of the good news of Christ. It brings the happy assurance to every heart
who hears it that even a child may be a vessel to carry the power of God. Weak people,
little people, fragile people, God uses them all. God can fill the weakest and most fragile
with strength for His work. He asks also that the heart may receive His life. The outside
may be no better than earthenware, but inside there will be an excellent light and power
of God. (D. Macleod.)
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60. 11
Yours, Lord, is the greatness and the power
and the glory and the majesty and the splendor,
for everything in heaven and earth is yours.
Yours, Lord, is the kingdom;
you are exalted as head over all.
CLARKE, "Thine, O Lord, is the greatness - This verse is thus paraphrased by
the Targum: “Thine, O Lord, is the magnificence; for thou hast created the world by thy
great power, and by thy might hast led our fathers out of Egypt, and with great signs hast
caused them to pass through the Red Sea. Thou hast appeared gloriously on Mount
Sinai, with troops of angels, in giving law to thy people. Thou hast gained the victory
over Amalek; over Sihon and Og, kings of Canaan. By the splendor of thy majesty thou
hast caused the sun to stand still on Gibeon, and the moon in the valley of Ajalon, until
thy people, the house of Israel, were avenged of their enemies. All things that are in
heaven and earth are the work of thy hands, and thou rulest over and sustainest
whatsoever is in the heavens and in the earth. Thine, O Lord, is the kingdom in the
firmament; and thou art exalted above the heavenly angels, and over all who are
constituted rulers upon earth.
GILL, "Thine, O Lord, is the greatness, and the power, and the glory, and
the victory, and the majesty,.... That is, either God is possessed of all greatness and
immensity, of dignity of nature, and of all perfections; of almighty power, of excellent
glory, of superiority to all beings and of honour, and majesty, and all that grandeur,
might, and honour in men, and victory over others; the majestic appearance they make,
and exaltation above others they have, are all of God:
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61. for all that is in the heaven and in the earth is thine; they are both made by him,
and all that is in them, and therefore he has the sole right unto them:
thine is the kingdom, O Lord; of nature and Providence; he has the sole dominion
over all creatures, and the sovereign disposal of all things:
and thou art exalted as head above all; men on earth, and angels in heaven.
SBC 11-12, “The conclusion of the Lord’s Prayer is not to be considered altogether as an
act of thanksgiving or an expression of God’s praise and glory; it is rather intended to
imply on our part the reasons for our assurance that God will grant our petitions. It is
attributing to God the power to aid us, and our grounds for confidence that He will do
so.
I. To be allowed to give praise and glory to God is indeed a great privilege and blessing,
and most becoming in us when God answers our prayers, but a full persuasion of His
power is most essentially necessary in us, in order that our prayers may be answered. It
may be observed throughout the Gospels how much our Lord required this faith and
assurance of His power before He wrought any miracle—of His power especially, more
than even a sense of His mercy and goodness. Where there was no belief in His power
He worked no miracles.
II. In these words it is not a kingdom, power, and glory which we ascribe unto God, but
the kingdom, the power, and the glory. There is very much in this. The kingdom means
the one and only kingdom, or such a kingdom as that there is no other of the kind, or to
be compared with it. The kingdoms of this world are but weak and poor shadows of the
true kingdom; they are but as reflections of the sun in impure pools of water compared
to the real sun itself in strength and brightness.
III. Although we are ready in words to assent to this—that the kingdom is God’s, and the
power, and the glory—yet we are very slow to believe it as it must be received. We are
inclined to think that it is something which is to be hereafter rather than that it is the
case even now, that there is no kingdom and power but in the Cross of Christ, that
sceptre of His kingdom by which He reigns in the hearts of His faithful subjects. To
behold even now the glory of Christ in His humiliation and to be by beholding it
conformed unto the same image—this is the best gift of the Spirit, for which we have
always need to pray.
I. Williams, Plain Sermons on the Catechism, p. 122.
COKE, “1 Chronicles 29:11. Thine, O Lord, is the greatness, and the power, and the
glory, &c.— The Talmudists paraphrase this and the next verse as follows: "Thine,
O Lord, is the greatness, for thou createdst the world; and the power, for thou
broughtest our fathers out of Egypt, and carriedst them through the Red Sea, and
revealedst thyself in glory upon mount Sinai, to give the law to thy people; and
obtainedst victory over Amalek, Sihon, Og, and the Canaanites, and madest the sun
and the moon to stand still by the majesty of thy Spirit, till thy people were avenged
61

62. of their enemies; For all things both in heaven and in earth are the work of thy
hands; thou supportest and rulest all things, and thou art exalted above all the
angels in heaven, as well as all the kings upon earth. The riches of the wealthy, and
the glory of kings and dominions, are given them by thee: thou rulest over all; and
they rule by thy power; for thou art able to multiply and strengthen all things." See
Bishop Patrick, and Callimachus's hymn to Jupiter, ver. 125 in the translation.
ELLICOTT, “ (11) Thine, O Lord, is the greatness.—The point of 1 Chronicles
29:11-12 seems to be that David arrogates nothing to himself; but, with the humility
of genuine greatness, ascribes everything to God. As if he said, “The greatness of my
kingdom, the prowess of my warriors, the splendour and majesty of my throne, are
thine, for thine are all things.”
Greatness.—Gĕdullâh, a late word. (Comp. Psalms 71:21; Psalms 145:3.)
Power.—Strictly, manly strength; then valour, prowess (Psalms 21:13). (Comp.
Exodus 15:3.)
The glory.—Ornament, beauty, splendour (Isaiah 3:18; Isaiah 13:19; Isaiah 46:13;
Psalms 96:6).
Majesty.—See Psalms 21:6; Psalms 96:6.
Victory.—Glory, splendour (1 Samuel 15:29). “Victory” is the meaning of the word
in Syriac, and so the LXX. and Vulg. render here. But the Syriac version has
“beauty.” or “glory.” With the whole ascription, comp. Revelation 4:11; Revelation
5:12; Revelation 7:12.
All that is in the heavens . . . is thine.—The pronoun (lâk) seems to have fallen out
before the following: “Thine (lĕkâ) is the kingdom.” (Comp. for the idea Psalms
89:11; Psalms 24:1.)
The kingdom.—The universal sovereignty (Psalms 96:10; Psalms 97:1; Psalms
22:28).
Thou art exalted as head above all.—Lit., And the self-exalted over all as head (art
thou). (Comp. Numbers 16:3.) Here also the pronoun (’âttâh) may have been lost at
the end. Ewald, however, explains the apparent participle as an Aramaized
infinitive: “And the being exalted over all as head is thine.” (Comp. Isaiah 24:21 for
the supremacy of God over all powers of heaven and earth.)
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63. As head.—Comp. Deuteronomy 28:13; Psalms 18:43; Colossians 2:10.
TRAPP, “1 Chronicles 29:11 Thine, O LORD, [is] the greatness, and the power, and
the glory, and the victory, and the majesty: for all [that is] in the heaven and in the
earth [is thine]; thine [is] the kingdom, O LORD, and thou art exalted as head above
all.
Ver. 11. Thine, O Lord, is the greatness, and the power, and the glory.] David
beginneth somewhat like as the Lord’s Prayer endeth: and here we have a pattern of
a larger prayer, as there of a short. All these excellencies and all others are in God
originally, essentially, eminently, transcendently. Of him we are to think as of one
not to be thought of.
And thou art exalted as head above all.] Tu superemines omnibus veluti omnium
caput.
12
Wealth and honor come from you;
you are the ruler of all things.
In your hands are strength and power
to exalt and give strength to all.
GILL, "Both riches and honour come of thee,.... Whatever of either the children
63

64. of men have is not owing to their merits, nor to their diligence and industry, and wise
conduct, but to the providence of God, Ecc_9:11 so the gods with the Heathens are said
(o) to be givers of riches:
and thou reignest over all; govern the world by wisdom, and dispose all things in it
for the best:
in thine hand is power and might; to do whatsoever he pleaseth:
and in thine hand it is to make great; in worldly things, and so in spiritual:
and to give strength unto all; against their enemies, and to do the will and work of
God; of all which David had had an experience.
K&D, "“From Thee came the riches and the glory ..., and in Thy hand is it (it lies) to
make all things great and strong.”
ELLICOTT, (12) Both riches and honour come of thee.—Literally, And the riches
and the honour are from before thee. (Comp. Proverbs 3:16; 1 Kings 3:13.)
Power and might.—Power, rendered “might” in 1 Chronicles 29:2.
Might.—Rendered “power” in 1 Chronicles 29:11. And in thine hand it is to make
great (1 Samuel 2:7-8; Luke 1:52).
TRAPP, “1 Chronicles 29:12 Both riches and honour [come] of thee, and thou
reignest over all; and in thine hand [is] power and might; and in thine hand [it is] to
make great, and to give strength unto all.
Ver. 12. Both riches and honour come of thee.] See Proverbs 10:22, Psalms 75:6-7.
{See Trapp on "Proverbs 10:22"} {See Trapp on "Psalms 75:6"} {See Trapp on
"Psalms 75:7"}
13
64

65. Now, our God, we give you thanks,
and praise your glorious name.
GILL, "Now therefore, our God, we thank thee, and praise thy glorious
name. That he that was so great, and so much above them, should take notice of them,
and bestow so many great and good things on them.
HENRY 13-16, “2. He acknowledges with thankfulness the grace of God enabling
them to contribute so cheerfully towards the building of the temple (1Ch_29:13, 1Ch_
29:14): Now therefore, our God, we thank thee. Note, The more we do for God the more
we are indebted to him for the honour of being employed in his service, and for grace
enabling us, in any measure, to serve him. Does he therefore thank that servant? Luk_
17:9. No: but that servant has a great deal of reason to thank him. He thanks God that
they were able to offer so willingly. Note, (1.) It is a great instance of the power of God's
grace in us to be able to do the work of God willingly. He works both to will and to do;
and it is in the day of his power that his people are made willing, Psa_110:3. (2.) We
must give God all the glory of all the good that is at any time done by ourselves or others.
Our own good works must not be the matter of our pride, nor the good works of others
the matter of our flattery, but both the matter of our praise; for certainly it is the greatest
honour and pleasure in the world faithfully to serve God.
3. He speaks very humbly of himself, and his people, and the offerings they had now
presented to God. (1.) For himself, and those that joined with him, though they were
princes, he wondered that God should take such notice of them and do so much for them
(1Ch_29:14): Who am I, and what is my people? David was the most honourable
person, and Israel the most honourable person, then in the world; yet thus does he speak
of himself and them, as unworthy the divine cognizance and favour. David now looks
very great, presiding in an august assembly, appointing his successor, and making a
noble present to the honour of God; and yet he is little and low in his own eyes: Who am
I, O Lord? for (1Ch_29:15) we are strangers before thee, and sojourners, poor
despicable creatures. Angels in heaven are at home there; saints on earth are but
strangers here: Our days on the earth are as a shadow. David's days had as much of
substance in them as most men's; for he was a great man, a good man, a useful man, and
now an old man, one that lived long and lived to good purpose: and yet he puts himself
not only into the number, but in the front, of those who must acknowledge that their
days on the earth are as a shadow, which intimates that our life is a vain life, a dark life,
a transient life, and a life that will have its periods either in perfect light or perfect
darkness. The next words explain it: There is no abiding, Heb. no expectation. We
cannot expect any great matters from it, nor can we expect any long continuance of it.
This is mentioned here as that which forbids us to boast of the service we do to God.
Alas! it is confined to a scantling of time, it is the service of a frail and short life, and
65

66. therefore what can we pretend to merit by it? (2.) As to their offerings, Lord, says he, of
thy own have we given thee (1Ch_29:14), and again (1Ch_29:16), It cometh of thy hand,
and is all thy own. “We have it from thee as a free gift, and therefore are bound to use it
for thee; and what we present to thee is but rent or interest from thy own.” “In like
manner” (says bishop Patrick) “we ought to acknowledge God in all spiritual things,
referring every good thought, good purpose, good work, to his grace, from whom we
receive it.” Let him that glories therefore glory in the Lord.
K&D, "For this we must thank God, and sing praise to His holy name. By the partic.
‫ים‬ ִ‫ד‬ ‫,מ‬ from ‫ה‬ ָ‫ד‬ ‫,ה‬ confess, praise, the praising of God is characterized as an enduring
praise, always rising anew.
BENSON, “Verse 13-14
1 Chronicles 29:13-14. Now therefore, our God, we thank thee — The more we do
for God, the more we are indebted to him for the honour of being employed in his
service, and for grace to enable us in any measure to serve him. Doth he therefore
thank that servant? said Jesus. No: but that servant has a great deal of reason to
thank him. Who am I, and what is my people? — David was the most honourable
person, and Israel the most honourable people, then in the world; yet thus he speaks
of himself and them, as utterly unworthy of the divine cognizance and favour. David
now appeared very great in the eyes of men, presiding in an august assembly,
appointing his successor, and making a noble present to the honour of God; and yet,
being little and low in his own eyes, he asks, Who am I, O Lord! that we should be
able to offer so willingly — That thou shouldest give us both riches to make such an
offering, and a willing heart to offer them, both which are the gifts and fruits of thy
grace and mercy to us. God works ill his people both to will and to do, and it is a
great instance of the power of his grace in us to be able to do his work willingly. Of
thine own have we given thee — We return only what we have received, and
therefore only pay a debt, or rather, the small part of a debt due to thee. Thus we
ought to give God all the glory of all the good that is at any time done by ourselves
or others. Our own good works must not be the matter of our pride, nor the good
works of others of our flattery, but both the matter of our praise; for certainly it is
the greatest honour and pleasure in the world faithfully to serve God.
ELLICOTT, “ (13) Now therefore, our God, we thank thee.—And now, our God, we
are thanking thee, and praising (participles in the Hebrew). Môdîm, “thanking,”
occurs nowhere else, though the verb is common in other forms.
66

67. Thy glorious name.—The name of thy glory: here only. (Comp. Isaiah 63:14, and
Psalms 72:19.)
TRAPP, “1 Chronicles 29:13 Now therefore, our God, we thank thee, and praise thy
glorious name.
Ver. 13. And praise thy glorious name.] With our hearts, lips, and offerings, even the
best of our substance, professing that we could esteem thee yet more and better if it
were in our power. A thankful man is worth his weight in gold; he giveth the glory of
all that he enjoyeth to God alone, like as solid bodies reflect the sun’s heat.
GUZIK, “2. (1 Chronicles 29:13-15) David expresses thanks for the privilege of
giving
“Now therefore, our God, we thank You and praise Your glorious name. But who am
I, and who are my people, that we should be able to offer so willingly as this? For all
things come from You, and of Your own we have given You. For we are aliens and
pilgrims before You, as were all our fathers; Our days on earth are as a shadow, and
without hope.”
a. Who am I, and who are my people, that we should be able to offer so willingly as
this? David knew that both the ability and the heart to give were themselves gifts
from God. He was actually humbled by having such a heart to give, both in himself
and in the people of Israel as a group.
i. David knew this was true because he knew that all things come from God, and
whatever they gave to God was His own to begin with.
ii. “That thou shouldst give us both such riches out of which we should be able to
make such an offering, and such a willing and free heart to offer them; both of
which are thy gifts, and the fruits of thy good grace and mercy to us.” (Poole)
67

68. b. Our days on earth are as a shadow, and without hope: By emphasizing the
weakness of man, David recognizes the greatness of God. He can take hopeless, alien
pilgrims and shadows and use them to build a great house unto a great God.
i. “A shadow seemeth to be something, when indeed it is nothing; so is man’s life:
and the longer this shadow seemeth to be, the nearer the sun is to setting.” (Trapp)
14 “But who am I, and who are my people, that
we should be able to give as generously as this?
Everything comes from you, and we have given
you only what comes from your hand.
CLARKE, "Of thine own have we given thee - “For from thy presence all good
comes, and of the blessings of thy hands have we given thee.” - Targum.
GILL, "But who am I,.... Originally dust and ashes, a sinful creature, unworthy to
receive anything from God, and of having the honour of doing anything for him:
and what is my people: subject to him, the least of all people, separated from the
nations round about them, and despised by them:
that we should be able to offer so willingly after this sort? that they, who were a
poor people, some years ago brought out of Egyptian bondage, should now be possessed
of such an affluence, and have such a generous heart and liberal spirit given them, as to
contribute in so large and liberal a manner as they had done; all was owing to the
goodness of God to them, and the efficacy of his grace upon them:
for all things come of thee; all good things, temporal and spiritual; the Lord is the
68

69. fountain of goodness, and Father of mercies:
and of thine own have we given thee; for there is nothing a man has but he has
received from the Lord, and therefore can give nothing to him but his own, see Rom_
11:35.
K&D, "For man of himself can give nothing: “What am I, and what is my people, that
we should be able to show ourselves so liberal?” ַ‫ח‬ ‫כּ‬ ַ‫ח‬ ‫כּ‬ ‫ר‬ַ‫צ‬ָ‫,ע‬ to hold strength together;
both to have power to do anything (here and 2Ch_2:5; 2Ch_22:9), and also to retain
strength (2Ch_13:20; Dan_10:8, Dan_10:16; Dan_11:6), only found in Daniel and in the
Chronicle. ‫ב‬ ֵ‫ַדּ‬‫נ‬ ְ‫ת‬ ִ‫,ה‬ to show oneself willing, especially in giving. ‫ֹאת‬‫ז‬ָ‫כּ‬ refers to the
contribution to the building of the temple (1Ch_29:3-8). From Thy hand, i.e., that which
is received from Thee, have we given.
SBC, “I. The nature of the gift. It was a gift distinctly for the public good, a gift which
brought back no profit to the giver save as he shared in the public good.
II. The source of David’s and the people’s joy. (1) Giving under the constraint of love is
the most joyful exercise of the human powers. (2) The joy man takes in the
accomplishment of a noble public object is the purest and loftiest of all human joys. (3) I
suppose a vision passed before David’s sight of what that work would be to man, and
would do for man, through ages. (4) Concord in good works realises perhaps more than
anything in our experience the angelic benediction "Peace on earth and goodwill to
men."
III. The reason of the praise. (1) It is God’s inspiration. (2) Praise and bless the Lord,
who inspires this spirit, for it commands an abounding blessing.
J. Baldwin Brown, The Sunday Afternoon, p. 362.
1 Chronicles 29:14
These words plainly express a truth which rises high above the occasion to which they
immediately refer. All the blessings of this life, they tell us, are God’s gifts; and here is a
motive for generous gifts, namely, that, give God what we may, it is already His own. "All
things come of Thee."
I. This is true, first of all, of that which was in David’s mind—of material possessions, of
property. Property is both originally, and as long as we hold it, the gift of God.
II. So it is with the powers of the mind. God gives them, and we hold them, so long as He
pleases, and no longer. There are days when we feel that the higher and more original
powers of the mind are just as little within our control as the weather, and the sense of
this may well suggest from whom indeed we hold them, and how precariously.
III. "All things come of Thee." Need it be said that this especially applies to those powers
by which our souls are raised to a higher level than unassisted nature knows of, and are
enabled to hold communion with the Being who made us? Grace, which proceeds, as the
69

70. word implies, from God’s bounty, is itself much more than mere favour, such as results
in no form of active assistance. Grace is an operative, impelling, controlling force; it is a
Divine presence in the regenerate man.
IV. "Every good gift and every perfect gift is from above, and cometh down from the
Father of lights." This great truth should express itself in the spirit of sacrifice, resting on
the conviction that whatever we give to God is already His. And the spirit of sacrifice is
engaged constantly in twofold activity: it is either consenting with humble resignation, if
not with glad acquiescence, to that which God exacts, or it is making some effort of its
own to acknowledge the debt of which it is never unconscious.
H. P. Liddon, Penny Pulpit, No. 1101.
ELLICOTT, “ (14) But who am I?—And, indeed, who am I? (answering to the
Greek καὶ γάρ).
That we should be able.—That we should hold in: i.e., keep strength (‘âçar kôah), a
phrase confined to six passages in the Chronicles and three in Daniel (Daniel 11:6;
Daniel 10:8; Daniel 10:16).
All things come of thee.—For from thee is the whole (scil.) of our wealth and power.
(Comp. 1 Chronicles 29:16.)
And of thine own.—And out of thine own hand.
TRAPP, “1 Chronicles 29:14 But who [am] I, and what [is] my people, that we
should be able to offer so willingly after this sort? for all things [come] of thee, and
of thine own have we given thee.
Ver. 14. But who am I, and what is my people?] This question showeth that David
had a low mind in a lofty conversation, (a) which is a high commendation.
That we should be able to offer so willingly.] "It is God that worketh in us both to
will and to do," [Philippians 2:13] and he can easily put into the hearts of his richer
servants to relieve the poorer; yea, to hold it an honour, as here, that they may be so
employed as almoners to the Most High.
And of thine own have we given thee.] Tα σα εκ των σων, as that good emperor
wrote about his rich communion table in the temple of Sophia in Constantinople,
dedicated to Jesus Christ; that is, Thine own things, and of thine own, do we thy
servants Justinian and Theodora present unto thee, O thou Son and Word of God,
who wast incarnated and crucified for us, beseeching thee graciously to accept the
same, &c. (b) Bernard reporteth of Pope Eugenius, that meeting with a poor but
70

71. honest bishop, he secretly gave him certain rich jewels wherewith he might present
him. In like sort dealeth God by his poor servants, crowning his own graces in them,
and accepting them for his own "comeliness," which himself hath "put upon them."
[Ezekiel 16:14]
15 We are foreigners and strangers in your sight,
as were all our ancestors. Our days on earth are
like a shadow, without hope.
CLARKE, "For we are strangers - We have here neither right nor property.
And sojourners - Lodging as it were for a night, in the mansion of another.
As were all our fathers - These were, as we are supported by thy bounty, and
tenants at will to thee.
Our days on the earth are as a shadow - They are continually declining, fading,
and passing away. This is the place of our sojourning, and here we have no substantial,
permanent residence.
There is none abiding - However we may wish to settle and remain in this state of
things, it is impossible, because every earthly form is passing swiftly away, all is in a
state of revolution and decay, and there is no abiding, ‫מקוה‬ mikveh, no expectation, that
we shall be exempt from those changes and chances to which our fathers were subjected.
“As the shadow of a bird flying in the air [‫אויר‬ avir] of heaven, such are our days upon
the earth; nor is there any hope to any son of man that he shall live for ever.” - Targum.
GILL, "For we are strangers before thee, and sojourners, as were all our
fathers,.... For though they were in possession of the land of Canaan, yet they held it
not in their own right, but as the Lord's:
who said, the land is mine, Lev_25:23, they were but tenants in it, and were not to
71

72. abide long here; they belonged to another city and country; the consideration of which
might tend to set them loose to worldly things, and the more easily to part with them for
the service of God, and the honour of his name:
our days on the earth are as a shadow; man's life is expressed by days, not months
and years, being so short; and by days on earth, in distinction from the days of heaven,
or eternity; and these said to be as a shadow, of a short continuance, empty, mutable,
and uncertain, dark and obscure, quickly gone, like the shadow of the sun; and not only
like that, or of a mountain, tree or wall; but, as the Targum, of a bird that is flying, which
passes away at once:
and there is none abiding; not long, much less always, being but sojourners as
before; so Cato in Cicero (p) is represented as saying,"I depart out of this life as from an
inn, and not an house; for nature has given us an inn to sojourn, not a place to dwell
in:''or "there is no hope or expectation" (q); of living long, of recalling time, and of
avoiding death.
K&D, "For we are strangers (as Psa_39:13), i.e., in this connection we have no
property, no enduring possession, since God had only given them the usufruct of the
land; and as of the land, so also of all the property of man, it is only a gift committed to
us by God in usufruct. The truth that our life is a pilgrimage (Heb_11:12-14), is
presented to us by the brevity of life. As a shadow, so swiftly passing away, are our days
upon the earth (cf. Job_8:9; Psa_90:9., Psa_102:12; Psa_144:4). ‫ֶה‬‫ו‬ ְ‫ק‬ ִ‫מ‬ ‫ין‬ ֵ‫א‬ ְ‫,ו‬ and there is
no trust, scil. in the continuance of life (cf. Jer_14:8).
SBC, “The shadow is a fit emblem of human life. From the hour it falls on the dial it
moves round the little circle until the sun sinks, when in a moment it is gone. A few
hours past, and its work is done. The shadow thrown by the brightest sunshine must
vanish when the night comes. Thus it is with life.
I. God does not speak to us through nature without a purpose. We are not to ponder in
our hearts on the analogy between human life and nature in its various phases for the
pleasure of indulging in sentimental feelings. When Moses mused on the shortness of
life, his prayer was, "So teach us to number our days, that we may apply our hearts unto
wisdom." Life is short, so we must seek for wisdom to make the most of it. No more is
required than that every man should do his best with the hours entrusted to his care.
II. The thought of life’s shortness should lead us to value time more highly. Our short life
on earth should be a life of work, for we shall have all eternity to rest in. Learn to value
time, first, because you have the work your "hand finds" to accomplish, and, secondly,
because you have to "work out your own salvation." The great lesson which the frailty
and shortness of life should teach us is the importance of preparing for the eternity
beyond.
W. S. Randall, "Literary Churchman" Sermons, 1883, p. 174.
BENSON, “1 Chronicles 29:15. For we are strangers before thee, &c. — Poor,
72

73. despicable creatures. The land which we possess is thine, not ours; we are not the
proprietors, but only thy tenants: and as our fathers once were mere strangers in it,
even before men, so we at this day are no better before thee, having no absolute
right in it, but only to travel through it, and sojourn in it for the short time we live in
the world. This is equally true of all men, who on earth are but strangers and
sojourners; while angels and saints in heaven are there at home. Our days on earth
are as a shadow — David’s days had as much of substance in them as most men’s:
for he was upon the whole a good man, a useful man, and now an old man. He lived
long, and to good purpose; and yet he puts himself in the front of those who must
acknowledge that their days on the earth are as a shadow: which speaks our life a
vain life, a dark life, a transient life, and a life that will have its period, either in
perfect light or perfect darkness. And there is none abiding — Hebrew, ‫,מקוה‬
mickve, expectation. We cannot expect much from earth, nor can we expect any long
continuance in it. This is mentioned here as that which forbids us to boast of what
we give to God and his cause, or to our poor and destitute fellow-creatures, or of the
services we perform to him. We only give what we must shortly leave, and what we
cannot keep to ourselves: and our services are confined to a mere scantling of time:
they are the services of a short, uncertain life. What, therefore, can we pretend to
merit by such gifts or services? and what right have we to boast, or think highly of
ourselves, on account of them? Surely God does us a great favour that he will accept
such offerings and services from us.
ELLICOTT, “ (15) For we are strangers before thee, and sojourners.—Psalms
39:12.
Our days on the earth are as a (the) shadow.—Job 8:9; Psalms 144:4.
And there is none abiding.—Rather, and there is no hope; no outlook, no assured
future, no hope of permanence. What is the ground for this plaintive turn in the
thought? Merely, it would seem, to emphasise what has just been said. We, as
creatures of a day, can have no abiding and absolute possession. Our good things are
lent to us for a season only. As our fathers passed away, so shall we.
TRAPP, “1 Chronicles 29:15 For we [are] strangers before thee, and sojourners, as
[were] all our fathers: our days on the earth [are] as a shadow, and [there is] none
abiding.
Ver. 15. For we are strangers before thee, and sojourners.] How, then, can we do
73

74. better than deposit what we have in thy hands, and lay up treasure in heaven by
laying it (lavishing, some may think it) out upon thy holy house, and so laying hold
on eternal life; [1 Timothy 6:19] for here, alas, we have no abiding place, [Hebrews
13:14] and, as strangers, we are tenuis admodum fortunae, little worth.
As were all our fathers.] Who freely acknowledged it, [Genesis 47:9 Hebrews 11:13]
and carried themselves accordingly.
Our days on the earth are as a shadow.] A shadow of smoke, (a) a dream of a
shadow, (b) as the heathen could say. A shadow seemeth to be something, when
indeed it is nothing; so is man’s life: and the longer this shadow seemeth to be, the
nearer their sun is to setting, who put far away from them the thoughts of death.
And there is none abiding.] Heb., Expectation of long life, or good days on earth.
SIMEON, “SAINTS STRANGERS ON EARTH
1 Chronicles 29:15. We are strangers before thee, and sojourners, as were all our
fathers: our days on the earth are as a shadow, and there is none abiding.
THE more truly pious we are, the more shall we be clothed with humility. On no
occasion had David evinced more exalted piety, than in his preparations for the
building and furnishing the temple, which he was not permitted in his lifetime to
erect. “He had prepared for it with all his might,” “because he had set his affection
to the house of his God [Note: ver. 2, 3.].” He contributed to the amount of about
eighteen millions of money: and his people also shewed a similar liberality,
according to their power. And what reflections did these efforts generate in his
mind? Was he filled with self-complacency? or did he assume any merit to himself?
No: he gave to God the glory of all that had been done, acknowledging that the
power to do it was the effect of his bounty, and the disposition to do it the fruit of his
grace. A more sublime ascription of praise will scarcely be found in all the Book of
God, than that which he uttered on this occasion. He bore in mind, that, as his
continuance here was but of short duration, it became him to exert himself with all
possible zeal, whilst any opportunity to serve God remained. The expressions which
he made use of in my test will lead me to shew you,
74

75. I. The state of man as it is here represented—
Man is but “a stranger and sojourner” upon earth—
[This world is not our home. If we are saints indeed, we have been born from above:
we are children of a heavenly Father: we are of “the family of which Christ is the
head,” and the glorified saints and angels are the members: and heaven itself is the
inheritance to which we are begotten [Note: 1 Peter 1:3-4.]. This world is but a
wilderness, through which we are passing to our Father’s house. We are mere
pilgrims here. The people amongst whom we sojourn are governed by different laws,
and speak a different language, and are strangers to us, even as we are to them. Our
communion with them is such as necessity alone requires. Wherever we are, we are
only like travellers in an inn. Our stay is of uncertain duration. If our
accommodations be good, we are thankful for them; but not much elated, because
we regard them as merely momentary, and have our minds intent on far higher joys
to come. On the other hand, if our accommodations be of a less comfortable nature,
we feel no great disappointment. We consider that as incident to our state as
travellers; and are consoled with the thought, that in due season we shall reach our
home, where there is fulness of joy for evermore.
This has been the state of all the saints, from the beginning: the patriarchs
“confessed it to be theirs;” and gloried in the thought that they were “seeking a
better country,” which they should inhabit for ever [Note: Hebrews 11:13-14.].]
This representation is confirmed by actual experience—
[“Our days on earth are but as a shadow, and there is none abiding.” Behold the
shadow of a cloud passing over the fields; how rapidly does it proceed! and how
speedily does it vanish, not leaving the slightest trace of it behind! Thus generations
pass away, and “the places where they have lived know them no more.” “No one has
found here any continuing city.” The antediluvians lived for eight or nine hundred
years; yet they died at last. How short, then, is our continuance, now that the term
of life is reduced to seventy or eighty years! Let the oldest of us look back: our life
75

76. seems to have been but “a mere span:” it has “declined as a shadow [Note: Psalms
102:11.];” it has come to an end, “as a tale that is told [Note: Psalms 90:9.];” it has
been “as a vapour, that appeareth for a moment, and then vanisheth away [Note:
James 4:14.].” Thus it has been with all, however great, or however good. The kings
of the earth, that have made all the world to stand in awe of them, have passed
away; yea, and their very empires have vanished with them. Where are now the
Assyrian, Babylonish, Persian, Grecian, and Roman empires? They have been
swallowed up, as it were, and lost; together with the monarchs by whom they were
established. In like manner, “the Prophets and Apostles, where are they?” they filled
but an appointed time, and then were taken to their eternal rest. But, in truth, the
very place where we are assembled gives us a convincing evidence, that, whether by
choice or not, the same character pertains to every one of us; we are but pilgrims
upon earth, hastening every moment to our destined home.]
Let us, then, mark,
II. The conduct which the consideration of that state is calculated to inspire—
Frequently is the consideration of that state urged upon us, as a motive to that habit
of mind which the state itself demands. “I beseech you, then, as strangers and
pilgrims [Note: 1 Peter 2:11.],”
1. Be moderate in your regards for earthly things—
[A man intent on reaching his destined home, would not think of making a place his
rest, because of its beautiful prospects or its comfortable accommodations. He would
be pleased with them, and thankful for them as refreshments by the way; but he
would not think of resting in them as his portion. So must we look beyond these
transient things, and rest in nothing short of our destined home. To this effect is the
counsel of the Apostle Paul: “This I say, Brethren, the time is short: it remaineth,
that both they that have wives be as though they had none; and they that weep, as
though they wept not; and they that rejoice, as though they rejoiced not; and they
that buy, as though they possessed not; and they that use this world, as not abusing
76

77. it: for the fashion of this world passeth away [Note: 1 Corinthians 7:29-30.].” “Let
your moderation, then, be known unto all men:” and “set your affections on things
above, and not on things on the earth.”]
2. Be diligent in the prosecution of your journey heaven-ward—
[You have no time to lose. Whether your stay in this wilderness be more or less
protracted, you will find every hour short enough for the making of such a progress
as will ensure a happy termination of your labours. You are not merely in a journey;
but in a race, which requires the most strenuous and unremitted exertions.
Whatever advance you may have made, you are to “forget what is behind, and to
press forward to that which is before, that so you may attain the prize of your high
calling.” And never are you to be weary of well-doing; for “then only will you reap,
if you faint not.”]
3. Avail yourselves of the aids which God has provided for you by the way—
[To his people in the wilderness, God gave a daily supply of manna from the clouds,
and of water from the rock that followed them. And similar provision has he made
for us also, in our way to the promised land: and, in the strength of it, we may
prosecute our journey without fear. If we are “strong in the Lord, and in the power
of his might,” what may we not undertake, with a full assurance of success? We
need not draw back from any labour; for “the grace of Christ shall surely be
sufficient for us:” nor need we fear any enemy; for we shall be “more than
conquerors, through Him that loved us.”]
4. Keep your eye fixed on heaven, as your home—
[What would ever divert your steps, or retard them for an instant, if you
contemplated, as you ought, the blessedness that awaits you at the close of your
journey? To be in your Father’s house, in the very mansion prepared for you; yea,
and in the very bosom of that Saviour, who went, as your forerunner, to prepare it—
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78. to have all your trials for ever terminated, and all your dangers for ever past, and all
your labours for ever closed; and to have nothing but an eternity of bliss, such as no
words can express, no imagination can conceive—what joy will you feel in the
retrospect, what exultation in the prospect, and, above all, what recollections as
arising from the stupendous mystery of redemption, whereby the whole has been
accomplished for you! Set before you this prize; and then tell me, whether you will
ever need any thing to carry you forward in your heavenly course. Truly, the
contemplation of that glory will swallow up every thing else, even as the stars of
heaven are eclipsed by the meridian sun. Joys will be no joys, and sorrows no
sorrows—I mean, not worth being so accounted—if only you keep heaven in your
view: for neither the comforts “nor the sufferings of this present life are worthy to
be compared with the glory that shall be revealed in us [Note: Romans 8:18.].”
Moses [Note: Hebrews 11:24-26.], and Paul [Note: Acts 20:24.], and all the saints
[Note: Hebrews 11:35.], yea, and even the Lord Jesus Christ himself [Note: Hebrews
12:2.], were animated by this thought: and, if it fully possess your mind, you can
never faint, nor ever come short of the rest that remaineth for you [Note: 2 Peter
1:10-11.].]
POOLE, “ These words may contain a reason, either,
1. Of the first clause of 1 Chronicles 29:14, Who am I &c., i.e. what mean and
contemptible creatures are we, and how unworthy of so high a favour! for, saith he
here, we, I and my people, as it is 1 Chronicles 29:14, are strangers, &c, poor
pilgrims, who bring nothing into the world, and pass hastily through it, and can
carry nothing with us out of it. Or rather,
2. Of the last clause of that 14th verse, of thine own, &c. For the land which we
possess is thine, not ours; we are not the proprietors or perpetual possessors of it,
but only thy tenants: and as our fathers once were mere strangers in it, even with or
before men, Psalms 105:12; so we at this day are no better with or before thee,
having no absolute right and title in it, but only to travel through it, and sojourn in
it for that short time that we live in the world. And this the argument seems to be
borrowed from Leviticus 25:23, where this is give as a reason why the inheritances
of the land of Canaan could not be sold for ever, but only till the jubilee; for, saith
God, the land is mine, as to dominion and propriety, for ye were (or for, or but you
are) only strangers and sojourners with me.
There is none abiding: we only give to thee what we must shortly leave, and what we
cannot keep to ourselves; and therefore it is a great favour that thou wilt accept such
78

79. offerings; or, and therefore we are not perpetual possessors of this land, and the
fruits of it, but only pilgrims and passengers through it.
PULPIT, “Of the seven other clear occasions of occurrence of the word here
translated abiding ( ‫ֶה‬‫ו‬ ְ‫ק‬ ִ‫מ‬ ), it bears three times the meaning of "a gathering
together" as of waters (Genesis 1:10; Exodus 7:19; Le 11:36). The other four times it
is translated in the Authorized Version "hope," either in the abstract (Ezra 10:2), or
in the personal object of it (Jeremiah 14:8; Jeremiah 17:13; Jeremiah 50:7).
Probably the word "abiding," as drawn from this latter aspect of the word,
expresses with sufficient accuracy the intended meaning here.
16 Lord our God, all this abundance that we have
provided for building you a temple for your Holy
Name comes from your hand, and all of it belongs
to you.
GILL, "O Lord our God, all this store that we have prepared,.... Of gold, silver,
&c. that he and his people had provided and contributed: the gold, according to Jacob
Leon (r), amounted to 59,766 tons of gold, and 46,123 gilders, each ton to be reckoned at
least 1000 pounds sterling; the silver, reduced to the value of gold, made 46,337 tons,
and two hundred and fifty gilders; but both, according to Witsius (s), amounted to
20,585 tons of gold; and if the talents were talents of the sanctuary, and they double the
common talents, as some say they were, it was as much more, and may well be expressed
by
all this store, besides the brass, iron, &c.
to build thee an house for thine holy name; to perform holy and religious worship
in it, for the glory of his name: cometh of
thine hand, and is all thine own: this he repeats, that God might have all the glory
of all they had and did.
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80. K&D, "All the riches which we have prepared for the building of the temple come
from the hand of God. The Keth. ‫הוּא‬ is neuter, the Keri ‫הוּא‬ corresponds to ‫ן‬ ‫מ‬ ָ‫ה‬ ֶֽ‫.ה‬
BENSON, “1 Chronicles 29:16. All this store cometh of thy hand, and is all thine —
We have it from thee as a free gift, and therefore are bound to use it for thee; and
what we present to thee is but as rent or interest from thine own. In like manner we
ought to acknowledge God in all spiritual things; referring every good thought, good
desire, and good work to his grac, “e, from which we receive it. Let him, that
glorieth, therefore, glory in the Lord.
ELLICOTT, “ (16) All this store.—Strictly, multitude; and so multitude of goods,
riches (Psalms 37:16).
Cometh of thine hand, and is all thine own.—From thine own hand it is, and thine is
the whole. The whole verse is a clearer expression of the second half of 1 Chronicles
29:14. (Comp. Psalms 104:28.)
TRAPP, “1 Chronicles 29:16 O LORD our God, all this store that we have prepared
to build thee an house for thine holy name [cometh] of thine hand, and [is] all thine
own.
Ver. 16. And is all thine own.] See on 1 Chronicles 29:14.
GUZIK, “3. (1 Chronicles 29:16-19) David commits the offering received from the
people unto God.
“O LORD our God, all this abundance that we have prepared to build You a house
for Your holy name is from Your hand, and is all Your own. I know also, my God,
that You test the heart and have pleasure in uprightness. As for me, in the
uprightness of my heart I have willingly offered all these things; and now with joy I
have seen Your people, who are present here to offer willingly to You. O LORD God
of Abraham, Isaac, and Israel, our fathers, keep this forever in the intent of the
80

81. thoughts of the heart of Your people, and fix their heart toward You. And give my
son Solomon a loyal heart to keep Your commandments and Your testimonies and
Your statutes, to do all these things, and to build the temple for which I have made
provision.”
a. In the uprightness of my heart I have willingly offered all these things: David
knew that it was important to emphasize that his offering had been made willingly.
He gave because he wanted to, not merely as a demonstration to induce the people to
give. David therefore also knew that the people made their offering willingly to God.
b. Keep this forever in the intent of the thoughts of the heart of Your people, and fix
their heart toward You: David knew that the people of Israel were in a godly,
wonderful place on this day of offering to the temple.
i. “Praise then merged into prayer that the state of mind in which they had given
might be maintained; and for Solomon, that he might be kept with a perfect heart to
complete the work of Temple building. It was a fitting and glorious ending to a great
reign.” (Morgan)
c. And give my son Solomon a loyal heart to keep Your commandments: David knew
that this was the key to the lasting health of the kingdom of Israel and the security
of his dynasty.
17 I know, my God, that you test the heart and are
pleased with integrity. All these things I have
given willingly and with honest intent. And now I
81

82. have seen with joy how willingly your people who
are here have given to you.
GILL, "I know also, my God, that thou triest the heart,.... Searchest it, and
knowest it perfectly, whether what is done is from it:
and hast pleasure in uprightness; in what is done in sincerity and uprightness of
heart:
as for me, in the uprightness of my heart I have willingly offered all these
things; for the truth of which he could appeal to the heart searching God:
and now have I seen with joy thy people, which are present here, to offer
willingly unto thee; he judged by what they did, and their manner of doing it, that it
was done in the uprightness of their hearts also, as his were, which gave him sensible joy
and pleasure.
HENRY, "4. He appeals to God concerning his own sincerity in what he did, 1Ch_
29:17. It is a great satisfaction to a good man to think that God tries the heart and has
pleasure in uprightness, that, whoever may misinterpret or contemn it, he is acquainted
with and approves of the way of the righteous. It was David's comfort that God knew
with what pleasure he both offered his own and saw the people's offering. He was
neither proud of his own good work nor envious of the good works of others.
K&D, "Before God, who searches the heart and loves uprightness, David can declare
that he has willingly given in uprightness of heart, and that the people also have, to his
joy, shown equal willingness. ‫ה‬ֶ‫לּ‬ ֵ‫ל־א‬ָ‫,כּ‬ all the treasures enumerated (1Ch_29:3-8). The
plural ‫אוּ‬ ְ‫צ‬ ְ‫מ‬ִ‫נּ‬ ַ‫ה‬ refers to ְ‫מּ‬ַ‫,ע‬ and the demonstrative ַ‫ה‬ stands for ‫ר‬ֶ‫ֲשׁ‬‫א‬ as in 1Ch_26:28.
BENSON, “1 Chronicles 29:17. I know also, my God, that thou triest the heart,
&c. — That thou observest with what intention and disposition of mind any offering
is made and work performed; and hast pleasure in uprightness — Without which
the most costly gift, and most laborious services, would be as nothing before thee.
And hence it is that I hope thou wilt be pleased to accept what I now present to thee,
being conscious that I offer it with a heart devoted to thy love and service, and with
82

83. an intention to glorify thee. It is a great satisfaction to a good man to know that God
tries the heart, and has pleasure in uprightness; and that whoever may misinterpret
or contemn it, he is acquainted with, and approves, the way of the righteous. It was
a comfort to David that God knew with what pleasure he both offered his own, and
saw the people’s offering. I have seen with joy thy people offer willingly unto thee —
By the largeness of their offering I discern the sincerity, willingness, and generosity
of their hearts toward thee: for David judged, as in reason and charity he ought, of
the tree by its fruit, and of their hearts by their actions.
ELLICOTT, “ (17) Thou triest the heart.—Psalms 11:4; Psalms 7:9; Psalms 26:2.
Hast pleasure in.—1 Chronicles 28:4, 1 Chronicles 29:3. (Comp. also 1 Chronicles
28:9.)
Uprightness.—Or, sincerity (mêshârîm, Song of Solomon 1:4).
In the uprightness (yôsher), integrity (Deuteronomy 9:5),, a synonym of mêshârîm.
Both literally mean straightness: e.g., of a road (Proverbs 2:13; Proverbs 23:31). The
connexion of ideas is this: Thou that lookest upon the heart knowest that my
offering has been made without grudging and without hypocrisy; my motive was not
my own interest, but Thy glory. Hence my joyful thanksgiving, because of the free
generosity of Thy people.
Which are present here.—Literally, Who have found themselves here (reflexive
verb). (So 2 Chronicles 5:11, and other places.)
TRAPP, “1 Chronicles 29:17 I know also, my God, that thou triest the heart, and
hast pleasure in uprightness. As for me, in the uprightness of mine heart I have
willingly offered all these things: and now have I seen with joy thy people, which are
present here, to offer willingly unto thee.
Ver. 17. I know … that thou triest the heart.] see Proverbs 17:3, {See Trapp on
"Proverbs 17:3"} It was David’s comfort that he had to do with a heart searching
God: for though the "sinners in Zion are afraid fearfulness surprise the hypocrites,"
neither are they able to "dwell with devouring fire," that is, to stand before the holy
God, yet "he that walketh uprightly and speaketh righteously shall dwell on high,"
[Isaiah 33:14-16] shall look God in the face with everlasting comfort, and dare
appeal unto him, as here, for the uprightness of his heart - as touching the main - in
83

84. performance of his service.
And hast pleasure in uprightness.] See on Psalms 51:6.
In the uprightness of my heart.] Sincero, recto et candido corde, I can boldly and
safely say it.
SIMEON, “UPRIGHTNESS OF HEART REQUIRED
1 Chronicles 29:17. I know also, my God, that thou triest the heart, and hast
pleasure in uprightness.
THE true way to form a correct estimate of our actions is, to consider the principles
from which they flow: for it is very possible that an act, which may be highly
esteemed amongst men, may be an utter “abomination in the sight of God [Note:
Luke 16:15.],” on account of the motives by which we have been actuated in the
performance of it. Jehu obeyed an express command of God in destroying the house
of Ahab; and was even rewarded by God for it; whilst yet he was also punished for
it, because, in what he did, he was impelled only by his own pride and vanity,
instead of consulting, as he should have done, the glory of his God [Note: Compare 2
Kings 10:30. with Hosea 1:4.]. “Man looketh only on the outward appearance; but
God looketh at the heart [Note: 1 Samuel 16:7.].” The efforts which David made in
preparing for the erection of the Temple were amazing: yet, if they had proceeded
from a desire of man’s applause, they would have been of no value before God. But
David sought only to glorify his God: and for his integrity, in this respect, he could
appeal, yea, and did appeal, to the heart-searching God: “I know, my God, that thou
triest the heart, and hast pleasure in uprightness:” and I can affirm, as in thy
presence, that “in the uprightness of my heart I have willingly offered all these
things [Note: The text, with the clause following it.].”
From this striking and confident declaration, I shall take occasion to shew,
I. What is here affirmed of God—
84

85. Two things are here asserted respecting God:
1. His knowledge of the human heart—
[“The eyes of the Lord are in every place, beholding the evil and the good [Note:
Proverbs 15:3.].” Nor is it a mere cursory view which he takes of the things that are
passing in the world: he inspects them all: he marks the most hidden actions of
mankind: he observes with accuracy the principles from which they flow. Not so
much as a thought escapes his notice; no, nor the most fleeting “imagination of a
thought [Note: Genesis 6:5. 1 Chronicles 28:9.].” “He searches the heart, and tries
the reins [Note: Psalms 7:9.],” in order that not the slightest motion of the soul may
escape him. He so “ponders the ways of men [Note: Proverbs 21:2.],” that not a turn
in them is unobserved; and so “weighs their spirits [Note: Proverbs 16:2.],” as
infallibly to ascertain the precise measure of every principle contained in them. In
natural productions, this is done with a considerable degree of accuracy by
chemists: but no chemist can subject the heart of man to this process: that is the
work of God alone [Note: Revelation 2:23.]: but it is a work which he is executing
every day, and every hour, over the face of the whole earth: and in his book of
remembrance he records the result of his observations on every child of man [Note:
Psalms 56:8.]. In truth, if he did not thus search the heart, he would not be able to
judge the world. But, seeing that “all things are naked and opened before him, and
that he is a discerner of the thoughts and intents of the heart [Note: Hebrews
4:12.],” and that the darkest recesses of it are to him as clear as the light of day
[Note: Psalms 139:11-12.], we may, without hesitation, say with Job, “I know that no
thought can be withholden from thec [Note: Job 42:2.].”]
2. His love of uprightness—
[He requireth truth in the inward parts [Note: Psalms 51:6.]; and whatever is
contrary to it, he utterly abhors. “He made man upright” in the first instance [Note:
Ecclesiastes 7:29.], and pronounced his work to be “very good [Note: Genesis 1:26;
Genesis 1:31.].” In his works of grace he seeks to restore to man that uprightness:
and never will he look with complacency on any child of man, till that change is
85

86. wrought. By uprightness, however, we are not to understand sinless perfection: for,
if none but those who have attained that were objects of his love, there would not be
found one upon the face of the whole earth; seeing that “there is no man that liveth,
and sinneth not [Note: 1 Kings 8:46.].” But, in desire and purpose, we must be
perfect. There must be in us no allowed sin. “Our heart must be right with God
[Note: Psalms 78:37.].” He will not endure “a divided heart [Note: Hosea 10:2.].”
There must be in us a simplicity of aim and intention: no leaning to self; no corrupt
bias; no undue mixture of carnal motives or principles: we must be “without guile in
our spirit [Note: Psalms 32:2.],” if we would approve ourselves to him. Where a
person of this character is, God views him with pleasure [Note: Proverbs 15:8-9.],
and listens to him with delight [Note: Proverbs 11:20.]. The testimony borne to
Nathanael is a clear evidence of this. No human eye saw him “under the fig-tree;”
nor could any person, who had seen him, have ventured to pronounce upon his
character in such decided terms. But God had searched his heart, and “found it
perfect before him [Note: 2 Kings 20:3.].” That his delight in such characters might
be fully known, he has recorded it in his word; and, for the encouragement of all
future generations, has borne witness to Nathanael, saying, “Behold an Israelite
indeed, in whom there is no guile [Note: John 1:47.].”
Know, then, that “God has pleasure in uprightness.” He has pleasure in it as a
conformity to his Law, a correspondence with his own image, the very end and
consummation of all his works.]
Such being the mind of Almighty God, let us consider,
II. What effect the knowledge of it should produce upon us—
No subject whatever has a wider scope, or needs more to be seen in all its diversified
bearings, than that before us. The consideration of God’s omniscience, and of his
exclusive approbation of what is holy, should operate forcibly on every child of man.
It should operate to make us,
1. Humble in our review of our past lives—
86

87. [Who amongst us could stand, if God were to enter into judgment with us? Who, if
God should “lay judgment to the line and righteousness to the plummet,” would be
found to have been upright before him? Let us take even the best day of our whole
lives, and try ourselves by the holy Law of God; or rather, not by the Law as it is in
itself, but as it has been known and understood by us? Let us take even our own
standard of duty to God and man, and say whether we have fulfilled—whether we
have even striven to fulfil it? whether we have laboural, as men in earnest, to get our
views of duty rectified and enlarged, in order that we might not, through ignorance,
come short of it in any thing? Let us think whether we can appeal to the omniscient
and heart-searching God, that we have studied his blessed word in order to learn his
will, and cried to him for grace to enable us for the performance of it? In short, let
us see, whether for one day or hour we have been truly upright before God, so as to
have not a wish of our hearts comparable to that of pleasing, serving, glorifying
him? If, then, we cannot stand this test even for the best day of our whole lives, what
must have been our state taken in the aggregate, from the first moment of our
existence to the present hour? Tell me whether it is possible for us to abase ourselves
too much? Job, with all his perfection, “abhorred himself in dust and ashes [Note:
Job 42:6.]:” tell me, then, what should be the posture of our souls before God?
Verily, there should not be a day or an hour, throughout all our future lives, wherein
we should not “put our hands on our mouths, and our mouths in the dust, crying,
Unclean, Unclean [Note: Leviticus 13:49. Lamentations 3:29.]!”]
2. Earnest in our desires to be found in Christ—
[Whither should such guilty creatures flee, but to the Saviour? to Him who has
expiated our guilt, and wrought out a righteousness wherein we may stand accepted
before God? To think of procuring remission of our sins by any obedience of our
own, were madness. Satan himself might attempt it as reasonably as we. O! with
what joy should we hear of the provision made for us in the Gospel!—of an
incarnate God! of a sacrifice for sin! of a sacrifice commensurate with the necessities
of a ruined world! of a free access to the Father through that sacrifice! of acceptance
with Him, simply through faith in it as a propitiation for our sins! of every thing
being treasured up in Christ for us [Note: Colossians 1:19.], so that it may be
secured against a possibility of being lost [Note: Colossians 3:3.], and may “be
received at all times, out of his fulness,” through the exercise of faith and prayer
87

88. [Note: John 1:16.]! Let us but see in what light we stand before God, as viewed in
ourselves, and we shall most cordially unite with the Apostle Paul, in “desiring to be
found in Christ, not having our own righteousness, which is of the Law, but the
righteousness which is of God by faith in Christ [Note: Philippians 3:9.].”]
3. Watchful against the assaults of our great adversary—
[Even in Paradise, whilst yet our first parents retained their integrity, did Satan
prevail to beguile them, What, then, will he not do with us, if we be not constantly
on our guard against him? He can assume “the appearance of an angel of light
[Note: 2 Corinthians 11:14.]:” how, then, can we hope to stand against his wiles, if
Almighty God do not interpose to preserve us? It is not necessary for his purpose,
that he should draw us into gross sin: he effects our destruction no less certainly, if
he only “beguile us from the simplicity that is in Christ [Note: 2 Corinthians 11:3.].”
If he succeed only so far as to keep us from being upright before God, he needs no
more to ruin us for ever. Beloved Brethren, reflect on this, and cry mightily to God
to arm you against him on every side [Note: Ephesians 6:11.]; that, whether he
assume the violence of a lion [Note: 1 Peter 5:8.], or the subtlety of a serpent [Note:
Revelation 12:9.], he may never be able to prevail against you.]
4. Faithful in examining every motion of our hearts—
[If Satan were less active, we should still be in continual danger, from the
deceitfulness and depravity of our own hearts. We are ever ready to “put evil for
good, and darkness for light [Note: Isaiah 5:20.].” Self-love is so predominant in the
best of us, that we rarely can discern, and never without the most careful
observation, the true motives by which we are actuated. We give ourselves credit for
a purity, which we but rarely attain: and hence, in ten thousand instances, we
deceive our own souls [Note: James 1:26.]. But we cannot deceive God. When he
searches our heart and tries our reins, we cannot impose on him. The least obliquity
of mind or principle is as obvious to him, as the greatest and most open enormity.
We should therefore carefully examine ourselves as to the motives and principles
from which we act; yea, and should beg of God, also, to “search and try us, and to
see if there be any wicked way in us, and to lead us in the way everlasting [Note:
88

89. Psalms 139:23-24.].”]
5. Constant in prayer for more abundant grace—
[It is by the grace of Christ alone that we can do any thing that is good [Note: John
15:5.]. Without that, we should be “carried captive by the devil at his will.” But it is
not by grace once received, that we are to stand: we must have daily supplies of
grace: and in seasons of temptation we must have a greater measure of grace
imparted to us, according to the augmented measure of our necessities. But this can
only be brought in by prayer. St. Paul, under the buffetings of Satan, cried earnestly
to the Lord Jesus Christ for succour and support. Yet he did not at first succeed.
Therefore he renewed his supplications again and again; till at last the Lord Jesus
Christ answered him, “My grace is sufficient for thee;” and assured him, that
“Jehovah’s strength should be made perfect in his weakness [Note: 2 Corinthians
12:9.].” This enabled the Apostle to “glory in his infirmities;” and to acquiesce
cheerfully in the trial, from a confidence that “the power of Christ should rest upon
him.” So should we also, under a sense of our constant liability to fall, commit
ourselves entirely to God; crying with eager and constant importunity, “Hold thou
me up, and I shall be safe [Note: Ps. 199:117.].”]
6. Careful in our endeavours to approve ourselves to God—
[To God we should act, and not to man. Through a sweet consciousness that he was
doing this, David could rejoice in his own uprightness: as Paul also did, when he
said, “Our rejoicing is this, the testimony of our conscience, that in simplicity and
godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our
conversation in the world [Note: 2 Corinthians 1:12.].” Our wisdom is, to “set the
Lord alway before us [Note: Psalms 16:8.],” and to walk as in his immediate
presence. We know what an influence the eye of a fellow-creature has over us, in
things which are cognizable to him: and if we could realize the idea of God’s
presence, and see inscribed on every place, “Thou, God, seest us [Note: Genesis
16:13.],” we should walk far more circumspectly than we do, particularly in our
private intercourse with God. Endeavour, then, to “stand perfect and complete in all
the will of God [Note: Colossians 4:12.]:” rest in no attainment short of that. “Let all
89

90. guile be put away from you.” Determine, through grace, that God himself shall
discern no allowed evil within you: so shall you “walk holily and unblamably before
God,” and be kept “sincere and without offence until the day of Christ [Note:
Philippians 1:10.].”]
PULPIT, “It may very possibly be that the stress with which David here says, I
know, had its special cause. The thought of God as one who "tried" the heart is one
often brought out in David's psalms, but a strong conviction of it may have been
wrought in David's mind by Samuel's rehearsal of the language God used to him at
the very time of the election of David from amid all the other of Jesse's sons (1
Samuel 16:7).
SIMEON, “LIBERALITY IN GOD’S SERVICE COMMENDED
1 Chronicles 29:17-18. Now have I seen with joy thy people, which are present here,
to offer willingly unto thee. O Lord God of Abraham, Isaac, and of Israel, our
fathers, keep this for ever in the imagination of the thoughts of the heart of thy
people, and prepare their heart unto thee.
RELIGION, in whomsoever it is seen, is exceeding beautiful; and all its exercises
and operations deserve our most attentive regard. But when it shines forth in
persons of high station, or is exhibited in the united efforts of a multitude, it excites
our highest admiration. Who can behold the three thousand converts on the day of
Pentecost, “all of one heart and one soul,” all living together in the devoutest
fellowship with God and each other [Note: Acts 2:41-47.], and dividing with each
other their possessions, that, being supported out of one common stock [Note: Acts
4:32-34.], they might be entirely freed from all care about the things of this world;
who can behold this, I say, and not admire “the exceeding grace of God in them?” In
the chapter before us we have a powerful monarch at the head of all the chief men in
his kingdom, devoting their property to God, for the purpose of erecting a stately
edifice to his honour. The prayer which David offered on the occasion, in the hearing
of them all, expressed, doubtless, their sentiments as well as his own, and shews that
they were actuated, not by warm affections only, but by a just and heavenly
90

91. principle: for, while they were performing a most exalted act of piety towards God,
they were not elated with pride, but filled with gratitude to him for enabling and
inclining them to render him this service.
In discoursing on the words which we have just read, we shall consider them,
I. In reference to the history before us—
David had purposed to build a house unto the Lord: but his intention, though
approved and applauded by his God, was not suffered to be carried into execution,
“because he had been a man of war, and had shed much blood.” Nevertheless he
made great preparations for it, in order that he might at least testify the sincerity of
his wishes, and facilitate the accomplishment of them in God’s appointed time. The
princes and people heartily concurred with him in this good work; and thereby
filled his soul with joy and gratitude. We may notice in the text,
1. The grounds of his joy—
[His subjects manifested on this occasion an extraordinary zeal for God’s honour,
and liberality in his service. Had they been disposed to excuse themselves from
engaging in this expensive work, they might have urged many specious reasons for
declining it. They might have said, ‘God has not required this at our hands; why
then should we do it? His “ark has abode within curtains” for five hundred years;
why then should it not continue to do so? Must not any building which we can raise,
be altogether unworthy of his notice? Have we not other, and more imperious, calls
for our money? Have we not many poor, whom we might relieve; and many
ignorant, for whom we might provide instruction? Besides, have not our families a
claim upon us, that we should not so prodigally lavish the wealth by which we are
enabled to provide for them?’ But no such objections were made. A desire to glorify
God swallowed up every selfish and worldly consideration; and the people vied with
each other in contributing to the utmost of their power, insomuch that above thirty
millions in gold and silver were dedicated by them to this service.
91

92. And was not this a proper ground of joy to the pious monarch? It was at least a
presumptive proof that their souls were penetrated with true religion. Some indeed
might have been influenced by baser motives; but the greater part were doubtless
animated by love to God: for they had been long amassing riches for this particular
end: and, if their principle had not been good, it would scarcely have operated so
uniformly and to such an extent. What then could afford a more just occasion of joy
than such a sight, whether to a prince among his subjects, or a minister among his
people, or a parent among his children? Every one in whom true piety exists, must
of necessity rejoice in beholding such a testimony of piety in others. But the people’s
conduct was also a pledge that the grand design should in due time be completed.
David had set his heart on having the work accomplished, though it was not to be
performed by him, or even during his life. Large as his own donations had been,
they would not have been sufficient without the aid of others: and if his own
example had not been followed while he was present to exert his influence, he could
have but little hope that any attention would be paid to it after his death. But no
room for such fears was left. The people’s zeal and liberality ensured success: and
nothing remained, but that the plan which God himself had given him for every part
of the work, should be executed by Solomon his son. Well might he rejoice in such a
prospect. Well might he exult in the thought, that in this amazing undertaking he
had not laboured in vain or run in vain.]
2. The expressions of his love—
[Good impressions, especially when our temporal interests are likely to be affected
by them, are very apt to languish and decay. As the gratitude of the Israelites,
promising as it appeared at the first moment when their enemies were overwhelmed
in the sea, vanished within the space of a few days, so the zeal and liberality which
are called forth on some particular occasions are too often found to yield after a time
to the suggestions of prudence and economy. None but God can “put a good desire
into the heart [Note: 2 Corinthians 8:16.];” nor can any but God preserve it there.
Under a full conviction of this truth, David entreated God to “keep these good
dispositions in the hearts of his people,” and to “prepare more fully and entirely
their hearts unto him.” The accumulation of words which he uses on this occasion
suggests, that, if there be not a living principle of piety in the heart, the actings of it
will be of short continuance; if there be no spring or fountain, the channel will soon
92

93. cease to flow.
Now this devout application to God on their behalf was the strongest possible
expression of his love towards them: for what other thing could tend so much either
to their present or eternal felicity as a continuance of these liberal and devout
affections? It conduced exceedingly to their present happiness. From the joy which
they manifested on the occasion, it might be supposed rather that they had
unexpectedly acquired some large property. This would have been a more common
and natural source of joy. But they felt happiness in parting with their wealth: they
found it “more blessed to give than to receive:” they experienced a more refined and
elevated pleasure than the largest acquisitions could possibly have conveyed [Note: 2
Corinthians 8:9.]. And, instead of thinking that they conferred any obligation upon
God by these sacrifices, they felt themselves indebted to him, in exact proportion to
the cheerfulness and liberality with which they were enabled to offer to him [Note:
ver. 14.]. Moreover it tended also to their eternal happiness. Their gifts could not
purchase heaven, it is true; nor could their liberality merit any thing at God’s
hands: but God has been graciously pleased to say, that even “a cup of cold water, if
given to him, or for his sake, in a becoming manner, shall in no wise lose its
reward:” nay, he would consider himself as “unrighteous, if he were to forget our
works and labours of love which we have shewn towards his name [Note: Hebrews
6:10.].” Without arrogating any merit to ourselves therefore, we may say, that “the
fruits of generosity shall abound to our account [Note: Philippians 4:17.];” that
“what we lay out for the Lord shall be repaid us again [Note: Proverbs 19:17.];” and
that in being ready to distribute our wealth in his service, we “lay up in store for
ourselves a good foundation against the time to come, that we may lay hold on
eternal life [Note: 1 Timothy 6:18-19.].”
On these accounts David prayed that these holy dispositions might be kept alive in
their hearts; and in this prayer he expressed in the most effectual manner his love
towards them. If he had flattered them, he might have gratified their pride; but in
praying for them he consulted their best interests.]
Having noticed the words in reference to the history before us, we shall consider
them,
93

94. II. In reference to that which is typically represented by it [Note: If this were the
subject of n Sermon for Charity or Sunday Schools, the words following the text,
“And give unto Solomon my son a perfect heart,” should form a part of the text.
Then the second head might be treated in reference to, 1st, The Christian Church;
and 2dly, The souls of men. Under the former of these the propriety of supporting
Missions might be stated; and under the latter, (see 1 Corinthians 6:19, and 1 Peter
2:4-5.) the importance of having the soul built up as an habitation for God. The
necessity of postponing all other considerations to this may be shewn from hence,
that if David disposed of his wealth so liberally for the constructing of an edifice of
stone for God, much more should we disregard the acquiring of wealth in
comparison of making our souls a temple for him. A particular address might then
be made to the children, to shew them, that the ultimate end of the charity was to
put them in the way of obtaining a perfect heart, and that they should concur in this
design to the utmost of their power.]—
The material temple was a type of the Christian Church, even of that temple which
is “built on the foundation of the Apostles and Prophets, Jesus Christ himself being
the chief corner-stone.”
This temple we are now called upon to build—
[God has of late years stirred up an almost unprecedented zeal to erect this temple
in heathen lands. Every denomination of Christians has stood forth on this occasion.
The Moravians, with unrivalled perseverance, led the way. Independents and
Baptists, Methodists and Presbyterians, have followed, according to their respective
abilities. The Church of England has long had two Societies engaged in this glorious
cause [Note: That for promoting Christian Knowledge; and that for propagating the
Gospel in Foreign Parts.]; and of late a third has arisen, whose attention is
principally directed to Africa and the East [Note: Here an account may be given of
what has been done by them.]. None of these interfere with each other: there is room
for all; and there is need of all. It might be thought better perhaps if all were
combined in one: but, considering what human nature is, we cannot expect that all
should so perfectly coalesce, as to prosecute their plans with sufficient unanimity:
and it is certain that far greater efforts are likely to be made, when all can exert
94

95. themselves in a way congenial with their own sentiments, than if they were called
upon to support a plan which they did not wholly approve.
That such a spirit should be so generally diffused, must surely be a matter of
rejoicing to every one that has the interests of religion at heart. And we trust that, in
reference to this assembly, we may adopt the words of the text, “Now have I seen
with joy thy people which are present here to offer willingly unto thee.”]
Let us then imitate the example now set before us:
1. Let us offer willingly—
[Difficulties and objections are very apt to arise in the mind, especially when we
want a plea for withholding or limiting our contributions. But what objection can be
urged, which would not have had incomparably greater force on the foregoing
occasion? Indeed the reasons that should animate us to exertion, are ten-fold
stronger than any which David could have urged in support of his measure. God
might have been known and worshipped, even though that costly edifice had not
been reared: but how shall he be known among the heathen, if none be sent to
instruct them? How could he have been known by us when in our heathen state, if
none had pitied our ignorance, and laboured for our relief? Since then “we have
freely received, should we not freely give?” Though we have too much ignorance at
home, yet all have some means of instruction: and there are none so far from God,
but that the sound of the Gospel may reach their ears, and convert their souls. But
this is not the case with the heathens. If we send them not the light of divine truth,
they must abide in darkness and the shadow of death. Let us therefore discard from
our minds every thought, except that of zeal for God and compassion for our fellow-
creatures. And “let us give not grudgingly, or of necessity; for God loveth a cheerful
giver.”]
2. Let us offer bountifully—
95

96. [If we had been asked, what would be proper for David to give towards the building
of the temple, we should probably have thought ten thousand pounds a large sum:
we should scarcely have judged it reasonable to require of him so large a
subscription as an hundred thousand pounds: yet he not only gave as much as that,
but ten times as much; yea, a hundred times as much; yea, almost two hundred
times as much. Independent of the immense treasures dedicated as spoils taken from
his enemies, he gave, out of his own purse, gold and silver to the amount of above
eighteen millions of money. And what was it that prompted him to such astonishing
liberality? He himself tells us in the preceding context; “I have prepared with all my
might …. because I have set my affection to the house of my God [Note: ver. 2, 3,].”
Let the same principle operate in us: let us set our affection to the work of Christ,
and the salvation of our fellow-creatures, and then our ability alone will determine
the measure of our contributions. Instead of waiting for arguments to overcome a
parsimonious and reluctant spirit, we shall be “willing of our own selves to give, not
only according to our ability, but even beyond our proper ability; and with much
entreaty we shall urge and compel, as it were, the acceptance of our gifts” for the
furthering of this blessed cause [Note: 2 Corinthians 8:3-4.]. The rich will give
largely out of their abundance; and the poor will be casting in their not less
acceptable mite; and all will unite in adoring God for the opportunity afforded them
to shew their love to him.]
3. Let us give in due order—
[There is an offering which God requires, previous to his acceptance of any other: it
is this; “My son, give me thy heart [Note: Proverbs 23:26.].” Here then we must put
to you the question which David put to his subjects on that glorious occasion; “Who
amongst you is willing to consecrate his service this day unto the Lord [Note: ver.
5.]?”
Who will consecrate himself to God as a Christian? It would be a blessed day
indeed, if you were all as unanimous in this, as that assembly were in devoting their
treasures unto God. Could we but see you offering to him your hearts, we need not
add a word respecting your property; for you would feel that it is not possible to
dispose of that in any other way so happily for yourselves, so beneficially for the
world, or so honourably to God. Give then, I say, like the Macedonians; of whom St.
Paul says, that “out of their deep poverty they abounded unto the riches of
96

97. liberality:” but, like them, “give first your own selves unto the Lord [Note: 2
Corinthians 8:2; 2 Corinthians 8:5. See also 1 Peter 2:4-5.].” Then you will know,
that all which you have is his; and make no account of your property, but as it may
be subservient to his glory [Note: ver. 14, 16.].
Permit me to ask further, Who will consecrate himself to God as a Missionary? It is
in vain that materials are collected for a building, if there be none found to construct
the edifice. And alas! here is the difficulty, here the want! Of those who are destined
to the service of their God, how few are found willing to sacrifice their earthly
prospects, and their carnal ease! When God calls them to an arduous and self-
denying service, how do they, like Moses, multiply their excuses, when they are
actuated only by a fear of the cross! God has been for many years saying to us of the
Established Church, “Who will go for us?” but there have been few Isaiahs found to
answer, “Here am I, send me [Note: Isaiah 6:8.].” O that there were less reason for
that complaint, “All men seek their own, not the things which are Jesus Christ’s
[Note: Philippians 2:21.]!” If we even knew that the fruits of our labours would not
appear to any great extent in our day, it were no reason for declining the service to
which we are called. David sowed, that others might reap: our blessed Lord did the
same: I pray God there may be some found amongst us inclined and qualified to
follow their examples.]
To conclude—
[If there be any, whether in the ministry or out of it, who desire to be the Lord’s, we
pray that “our Covenant-God would keep this in the imagination of the thoughts of
their hearts for ever.” And if the raising of God’s spiritual temple among the
heathen be an object worthy of our regard, let us now vie with each other in our
endeavours to promote it, and shew our sense of its importance by the cheerfulness
and extent of our donations.]
18 Lord, the God of our fathers Abraham, Isaac
97

98. and Israel, keep these desires and thoughts in the
hearts of your people forever, and keep their
hearts loyal to you.
BARNES, "Keep this forever ... - i. e., “Preserve forever this spirit of liberal and
spontaneous giving in the hearts of Thy people, and establish their hearts toward Thee.”
CLARKE, "Keep this for ever - All the good dispositions which myself and my
people have, came from thee; continue to support and strengthen them by the same
grace by which they have been inspired!
GILL, "O Lord God of Abraham, Isaac, and of Israel, our fathers, The
ancestors of the Jewish nation, whose covenant God the Lord was, and who had ever
been mindful of his promise to them, with respect to them their seed:
keep this for ever in the imagination of the thoughts of the heart of thy
people; let the same disposition of mind always continue in them to serve the Lord
their God:
and prepare their heart unto thee; incline and dispose their minds always to fear
the Lord, and obey his will.
HENRY 18-19, “5. He prays to God both for the people and for Solomon, that both
might hold on as they began. In this prayer he addresses God as the God of Abraham,
Isaac, and Jacob, a God in covenant with them and with us for their sakes. Lord, give us
grace to make good our part of the covenant, that we may not forfeit the benefit of it. Or
thus: they were kept in their integrity by the grace of God establishing their way; let the
same grace that was sufficient for them be so for us. (1.) For the people he prays (1Ch_
29:18) that what good God had put into their minds he would always keep there, that
they might never be worse than they were now, might never lose the convictions they
were now under, nor cool in their affections to the house of God, but always have the
same thoughts of things as they now seemed to have. Great consequences depend upon
what is innermost, and what uppermost, in the imagination of the thoughts of our heart,
what we aim at and what we love to think of. If any good have got possession of our
98

99. hearts, or the hearts of our friends, it is good by prayer to commit the custody of it to the
grace of God: “Lord, keep it there, keep it for ever there. David has prepared materials
for the temple; but, Lord, do thou prepare their hearts for such a privilege;” establish
their hearts, so the margin. “Confirm their resolutions. They are in a good mind; keep
them so when I am gone, them and theirs for ever.” (2.) For Solomon he prays (1Ch_
29:19), Give him a perfect heart. He had charged him (1Ch_28:9) to serve God with a
perfect heart; now here he prays to God to give him such a heart. He does not pray,
“Lord, make him a rich man, a great man, a learned man;” but, “Lord, make him an
honest man;” for that is better than all. “Lord, give him a perfect heart, not only in
general to keep thy commandments, but in particular to build the palace, that he may do
that service with a single eye.” Yet his building the house would not prove him to have a
perfect heart unless he made conscience of keeping God's commandments. It is not
helping to build churches that will save us if we live in disobedience to God's law.
K&D, "He prays that God may enable the people ever to retain this frame of heart.
‫ֹאת‬‫ז‬ is more closely defined by ‫מח‬ ‫ר‬ֶ‫ֵצ‬‫י‬ ְ‫,ל‬ viz., the frame of the thoughts of the heart of
Thy people. “And direct their heart (the people's heart) to Thee,” cf. 1Sa_7:3.
SBC, “I. David knew the transcendent importance to a human society of having always
before them—in good times and in bad, in darkness and in light, in trouble and in joy—
some memorial, imperishable and beautiful, of their fathers and of their God. This he
held the Temple would be. But he was far too wise a man to think that the noblest
monument was power of itself. He does not pray that the Temple may keep God in
people’s hearts, but knowing well the uses of the Temple, he prays that God will keep it
and the building of it in their hearts, and he proceeds, "and prepare their heart unto
Thee."
II. The Temple can do nothing by itself. But God can make His people with the Temple
to be far greater and nobler than ever they could be without it, and that is why God uses
temples and all such things for lifting man from the dust to the heavens. It is not God’s
way to effect anything for souls or for societies by external means, not even of a Divine
nature. It is not God’s way to put down some glorious work, powerful in operation, upon
the ground for men to gather round it, and be affected by it, and go away and be different
men. The men must bring something there too. They must communicate something to
each other. In all things, great and small, living men must live with and for men, in the
assurance that life is the aim of God, not merely order.
Archbishop Benson, Boy Life: Sundays in Wellington College, p. 148.
BENSON, “1 Chronicles 29:18. O Lord God of Abraham, &c. — A God in covenant
with them, and with us for their sakes. Keep this for ever, &c. — Since it is from thy
grace that thy people have such willing minds, continue that grace to them, that they
may persist in the same generous disposition toward thee and thy worship. And
grant that by our perseverance in this piety and charity, we may make good our part
of the covenant, and so may not forfeit the benefit of it. And prepare their heart unto
99

100. thee — Or rather, as it is in the margin, stablish or confirm their heart. Thou, who
hast begun a good work, confirm and carry it on by thy grace, otherwise it will
languish, and this very people will prove degenerate.
ELLICOTT, “ (18) Israel.—1 Chronicles 29:10. (See Genesis 32:28, and Exodus
3:6.)
Keep this for ever in the imagination.—Rather, preserve this for ever: to wit, “the
cast (1 Chronicles 28:9) of the thoughts of the heart of thy people.” Give
permanence to the frame of mind which has evinced itself in the freewill offerings of
to-day.
Prepare their heart.—Or, direct (1 Samuel 7:3). (Comp. Ezekiel 4:3; Ezekiel 4:7,
“direct the face towards . . .” Proverbs 16:9, “direct his going.” Comp. also 2
Chronicles 12:14; 2 Chronicles 20:33.)
TRAPP, “1 Chronicles 29:18 O LORD God of Abraham, Isaac, and of Israel, our
fathers, keep this for ever in the imagination of the thoughts of the heart of thy
people, and prepare their heart unto thee:
Ver. 18. Keep this for ever in the imagination of the thoughts of the heart of thy
people.] David finding in them that float of good affections, that heat and height, he
prays heartily that God would, porro fovere, keep up their hearts in that holy
temper, fix their quicksilver, fire up their spirits more and more to a holy contention
in godliness, and give them "with full purpose of heart to cleave" to himself, as
Barnabas expresseth it. [Acts 11:23] Lo, this is David’s remarkable prayer - as one
well styleth it - for his people; and this should be our continual request unto God for
ourselves and others. For it is with holy affections, saith a grave divine, as with
exotic noble plants; this country is not so kindly for them, being but a stepmother to
them: therefore they must be much watered and cherished by prayer, and all good
endeavour.
POOLE, “ Keep this for ever in the imagination of the thoughts of the heart of thy
people; since it is from thy grace that thy people have such willing minds to thy
service, as was before acknowledged, I beg the continuance of that grace to them,
that they may persist in the same generous and pious disposition towards thee and
100

101. thy worship.
Prepare their heart unto thee, or rather, as it is in the margin, stablish or confirm,
&c. Thou who hast begun a good work, confirm and carry it on by thy grace,
otherwise it will languish, and this very people will prove degenerate.
PULPIT, “In the imagination of the thoughts of the heart. We have here again a
reminiscence of the early language of Genesis (Genesis 6:5; Genesis 8:21. See also
our book, 1 Chronicles 28:9; Deuteronomy 31:21). This same word for
"imagination" ( ‫ר‬ֶ‫ֵצ‬‫י‬ ) is found in the Authorized Version in Isaiah 26:3, "Whose
mind is stayed," etc.; and in Psalms 103:14; Isaiah 29:16; Habakkuk 2:18; in the last
three passages translated as "frame," "framed," and "work."
19 And give my son Solomon the wholehearted
devotion to keep your commands, statutes and
decrees and to do everything to build the palatial
structure for which I have provided.”
CLARKE, "Give unto Solomon - a perfect heart - This he did, but Solomon
abused his mercies.
GILL, "And give unto Solomon my son a perfect heart to keep thy
commandments, thy testimonies, and thy statutes,.... All the laws of God, moral,
101

102. ceremonial, and judicial, even to observe them cordially and sincerely:
and to do all those things; he had suggested to him particularly:
and to build the palace for the which I have made provision; as before
declared.
K&D, "And to Solomon may God give a whole (undivided) heart, that he may keep all
the divine commands and do them, and build the temple. ‫ם‬ ֵ‫ל‬ָ‫שׁ‬ ‫ב‬ֵ‫ל‬ as in 1Ch_29:9. ‫ֹל‬‫כּ‬ ַ‫ה‬
‫ת‬ ‫ֲשׂ‬‫ע‬ַ‫,ל‬ that he may do all, scil. that the commands, testimonies, and statutes require.
For ‫ה‬ ָ‫יר‬ ִ‫בּ‬ ַ‫,ה‬ see 1Ch_29:1.
BENSON , “1 Chronicles 29:19. And give unto Solomon my son a perfect heart —
He had charged Solomon to serve God with a perfect heart, and now he prays to
God to give him such a heart. He does not pray that God would make him rich, or
great, or learned, but, what is infinitely more important, that he would make him
sincerely and decidedly godly and righteous, devoted to God and his service, and
steady and faithful therein. To keep thy commandments — Which David knew
would not, could not, be kept by Solomon or any man, unless his heart was renewed
by the grace of God, and made right with him. And to build the palace, &c. — Not
only to observe the precepts of thy law in general, and do thy will in other respects,
but in particular to accomplish thy design in building thee a temple, that he may
perform that service with a single eye. For which I have made provision — By
purchasing the place, (chap. 21.,) and providing for the expenses of the work. From
this prayer of David, both for Solomon and the people, we may see, that even in
those days, when there was so much of ceremony and external pomp in religion, and
when the church of God was in its nonage, as the apostle states, (Galatians 4:1-3,)
and in bondage under the elements of the world, yet the inward grace of God, or the
operation of the Spirit on the human heart, was judged absolutely necessary to
enable a man to keep the commandments of God. How much more then is the grace
of God necessary to enable a man to walk according to the more pure and spiritual
doctrines and precepts of Christianity, to love and embrace its holy promises, and
live up to its more divine and heavenly privileges.
ELLICOTT, “ (19) To keep thy commandments . . . thy statutes.—Deuteronomy
6:17.
The palace.—1 Chronicles 29:1.
102

103. And to do all these things.—And to do the whole; (scil.) of thy commandments,
testimonies, and statutes (comp. 1 Chronicles 22:13; 1 Chronicles 28:7), or, to carry
out all my designs.
For the which I have made provision.—Which I have prepared (scil.) to build (1
Chronicles 28:2).
TRAPP, “1 Chronicles 29:19 And give unto Solomon my son a perfect heart, to keep
thy commandments, thy testimonies, and thy statutes, and to do all [these things],
and to build the palace, [for] the which I have made provision.
Ver. 19. To keep thy commandments.] To yield unto thee "the obedience of faith."
Learn here what to pray for in the behalf of our children. A child of many such
prayers cannot easily miscarry.
And to do all these things.] Potius sabaudiendium alia, saith Vatablus, To do all
other things given him in charge.
20 Then David said to the whole assembly, “Praise
the Lord your God.” So they all praised the Lord,
the God of their fathers; they bowed down,
prostrating themselves before the Lord and the
king.
BARNES, "Worshipped the Lord, and the king - The same outward signs of
reverence were accorded by the customs of the Jews (as of the Oriental nations
generally) to God and to their monarchs (see 1Ki_1:31). But the application of the terms
to both in the same passage, which occurs nowhere in Scripture but here, is thought to
indicate a time when a long servitude under despotic lords had orientalized men’s mode
103

104. of speech.
CLARKE, "Worshipped the Lord, and the king - They did reverence to God as
the supreme Ruler, and to the king as his deputy.
GILL, "And David said to all the congregation,.... Consisting of princes, captains,
and officers, 1Ch_28:1.
now bless the Lord your God; as he had done, for putting it into the power of their
hands, and into their hearts, to do what they had:
and all the congregation blessed the Lord God of their fathers; some one as the
mouth of the rest put up a thanksgiving to God, as David directed, to which they all
assented, and in which they all joined:
and bowed down their heads, and worshipped the Lord and the king; the one
with religious worship, the other with civil; the Syriac and Arabic versions more plainly
distinguish, "they worshipped the Lord, and blessed David the king"; though some think
Solomon, now made king, is meant.
HENRY 20-22, “II. The cheerful concurrence of this great assembly in this great
solemnity. 1. They joined with David in the adoration of God. When he had done his
prayer he called to them to testify their concurrence (Now bless the Lord your God,
1Ch_29:20), which accordingly they did, by bowing down their heads, a gesture of
adoration. Whoever is the mouth of the congregation, those only have the benefit who
join with him, not by bowing down the head so much as by lifting up the soul. 2. They
paid their respects to the king, looking upon him as an instrument in God's hand of
much good to them; and, in honouring him, they honoured God. 3. The next day they
offered abundance of sacrifices to God (1Ch_29:21), both burnt-offerings, which were
wholly consumed, and peace-offerings, which the offerer had the greatest part of to
himself. Hereby they testified a generous gratitude to God for the good posture their
public affairs were in, though David was going the way of all the earth. 4. They feasted
and rejoiced before God, 1Ch_29:22. In token of their joy in God, and communion with
him, they feasted upon their peace-offerings in a religious manner before the Lord. What
had been offered to God they feasted upon, by which was intimated to them that they
should be never the poorer for their late liberal contributions to the service of the
temple; they themselves should feast upon the comfort of it. 5. They made Solomon king
the second time. He having been before anointed in haste, upon occasion of Adonijah's
rebellion, it was thought fit to repeat the ceremony, for the greater satisfaction of the
people. They anointed him to the Lord. Magistrates must look upon themselves as set
apart for God, to be his ministers, and must rule accordingly in the fear of God. Zadok
also was anointed to be priest in the room of Abiathar, who had lately forfeited his
honour. Happy art thou, O Israel! under such a prince and such a pontiff.
104

105. JAMISON, "all the congregation ... worshipped the Lord, and the king —
Though the external attitude might be the same, the sentiments of which it was
expressive were very different in the two cases - of divine worship in the one, of civil
homage in the other.
K&D, "Close of the public assembly. - 1Ch_29:20. At the conclusion of the prayer,
David calls upon the whole assembly to praise God; which they do, bowing before God
and the king, and worshipping. ‫ווּ‬ֲ‫ח‬ ַ‫תּ‬ ְ‫שׁ‬ִ‫י‬ ְ‫ו‬ ‫דוּ‬ ְ‫קּ‬ִ‫,י‬ connected as in Exo_4:31; Gen_43:28, etc.
BENSON, “1 Chronicles 29:20. David said to all the congregation, Now bless the
Lord your God — Adore his divine majesty, and give him thanks for all his benefits,
hereby testifying your concurrence with me in what I have done and spoken. And all
the congregation blessed the Lord, &c. — They did as David desired, bowing down
their heads in a gesture of adoration. Whoever is the mouth of the congregation to
God, only those have the benefit of his ministrations who join with him, not so much
by bowing down the head, as by lifting up the heart. And worshipped the Lord, and
the king — The Lord with religious, and the king with civil worship.
COFFMAN, “"And they bowed down their heads and worshipped Jehovah, and the
king" (1 Chronicles 29:20). The worship of any man is sinful, even the worship of a
great king like David; and this verse should be translated as in the RSV, "All the
assembly bowed their heads and worshipped the Lord, and did obeisance to the
king."
The reason that older translations are like our version (the ASV) here is that, "The
word normally translated `worship' in the O.T. means `to prostrate oneself'."[5] In
those days, it was customary thus to honor kings; but in the N.T., Christians are
forbidden to honor any man in such a manner. (See elaboration of this principle in
my commentary on Revelation.)[6]
ELLICOTT, “ (20) Now bless.—Bless ye, I pray. The “now” is not a note of time,
but of entreaty.
105

106. Blessed the Lord God of their fathers.—Probably using a liturgical formula, like the
doxologies which close the books of the Psalter (Psalms 41:13; Psalms 72:18-19;
Psalms 89:52, &c).
And bowed down their heads.—Or, and bowed. Vulg., inclinaverunt se; LXX. here,
κάμψαντες τὰ γόνατα, bending the knees; but usually κνψαντες, stooping, bowing.
Worshipped.—Prostrated themselves. LXX., προσεκύνησαν. The two expressions
“bowed and worshipped” are always united, as here (save in 2 Chronicles 20:18.
Comp. Genesis 24:26; Exodus 12:27). The Syriac renders, “fell down and
worshipped.”
And the king.—As God’s earthly representative, David receives the same tokens of
reverence and homage. (Comp. 1 Kings 1:31.)
TRAPP, “1 Chronicles 29:20 And David said to all the congregation, Now bless the
LORD your God. And all the congregation blessed the LORD God of their fathers,
and bowed down their heads, and worshipped the LORD, and the king.
Ver. 20. Now bless the Lord your God.] David was excellent at this, viz., stirring up
others to join with him in praising God. See on Psalms 34:3; Psalms 103:20.
And worshipped the Lord.] With a religious worship.
And the king.] With a civil reverence.
GUZIK, “4. (1 Chronicles 29:20) David leads the congregation in praise to God.
Then David said to all the assembly, “Now bless the LORD your God.” So all the
assembly blessed the LORD God of their fathers, and bowed their heads and
prostrated themselves before the LORD and the king.
a. Now bless the LORD your God: When it came time to bless the LORD, it wasn’t
enough for the people to feel a feeling in their heart. They had to do something to
demonstrate their heart towards God, and they bowed their heads and prostrated
themselves before the LORD.
106

107. Solomon Acknowledged as King
21 The next day they made sacrifices to the Lord
and presented burnt offerings to him: a thousand
bulls, a thousand rams and a thousand male
lambs, together with their drink offerings, and
other sacrifices in abundance for all Israel.
BARNES, "With their drink offerings - i. e., with the drink-offerings appropriate
to each kind of burnt-offering, and required by the Law to accompany them (see Num_
15:5, Num_15:7,Num_15:10, etc.).
Sacrifices - or, “thank-offerings,” as the same word is translated in 2Ch_29:31; 2Ch_
33:16. Of “peace-offerings for thanksgivings” only a small part was the priest’s; the
sacrificer and his friends feasted on the remainder Lev_7:15, Lev_7:29, Lev_7:34.
CLARKE, "With their drink-offerings - The Targum says a thousand drink-
offerings, making these libations equal in number to the other offerings.
And sacrifices - These were peace-offerings, offered for the people, and on the flesh
of which they feasted.
GILL, "And they sacrificed sacrifices unto the Lord,.... David and the
107

108. congregation:
and offered burnt offerings unto the Lord on the morrow after that day; not
having time enough on that day to perform, at least not all of them; and these they
offered on the altar David had erected in the threshingfloor of Araunah, by the order of
God, where afterwards the temple was built:
even a thousand bullocks, a thousand rams, and a thousand lambs, with
their burnt offerings; and meat offerings also, both which always went along with
them:
and sacrifices in abundance for all Israel; whom they represented; these last were
peace offerings, part of which the offerers had for themselves and friends to feast on, as
these did, as follows.
JAMISON, "they sacrificed ... And did eat and drink — After the business of
the assembly was over, the people, under the exciting influence of the occasion, still
remained, and next day engaged in the performance of solemn rites, and afterwards
feasted on the remainder of the sacrifices.
K&D, "1Ch_29:21
To seal their confession, thus made in word and deed, the assembled dignitaries
prepared a great sacrificial feast to the Lord on the following day. They sacrificed to the
Lord sacrifices, viz., 1000 bullocks, 1000 rams, and 1000 lambs as burnt-offering, with
drink-offerings to correspond, and sacrifices, i.e., thank-offerings (‫ים‬ ִ‫מ‬ ָ‫ל‬ ְ‫,)שׁ‬ in multitude
for all Israel, i.e., so that all those present could take part in the sacrificial meal prepared
from these sacrifices. While ‫ים‬ ִ‫ה‬ ָ‫ב‬ְ‫ז‬ in the first clause is the general designation of the
bloody offerings as distinguished from the meat-offerings, in the last clause it is
restricted by the contrast with ‫ת‬ ‫ל‬ֹ‫ע‬ and the ‫ים‬ ִ‫מ‬ ָ‫ל‬ ְ‫,שׁ‬ from which joyous sacrificial meals
were prepared.
BENSON, “1 Chronicles 29:21. They sacrificed sacrifices unto the Lord — Before
the ark which was there. In abundance for all Israel — Either, 1st, On behalf of all
Israel, to praise God in their names, to procure God’s presence and blessing for
them all. Or, 2d, So many sacrifices, that the feasts which were, according to custom,
made of the remainders of them, were abundantly sufficient for all the Israelites that
were then present, and desired to partake of them.
ELLICOTT, “ (21) On the morrow after that day (lĕmohŏrath hayyôm hahû); here
108

109. only. (Comp. Jonah 4:7.) That is, on the day after the assembly.
A thousand bullocks . . .—Heb., Bullocks a thousand, rams a thousand, &c.,
according to the later mode of speech; and their libations (Psalms 16:4; Exodus
29:40; Leviticus 23:13).
And sacrifices in abundance for all Israel.—The word “sacrifices” (zĕbâhîm)
occurred in a general sense at the beginning of the verse. Here, in connexion with
burnt, it has the special meaning of “thank-offerings” (shĕlâmîm; Authorised
Version, “peace-offerings,” Deuteronomy 12:6). See for both kinds of sacrifice,
Leviticus 1:1 sqq.; Exodus 20:24; Exodus 24:5.
For all Israel.—So that every one present might partake of the sacrificial meal.
(Comp. Notes on 1 Chronicles 16:2-3; Deuteronomy 12:7; 1 Samuel 1:3-8; 1 Samuel
1:13.)
TRAPP, “1 Chronicles 29:21 And they sacrificed sacrifices unto the LORD, and
offered burnt offerings unto the LORD, on the morrow after that day, [even] a
thousand bullocks, a thousand rams, [and] a thousand lambs, with their drink
offerings, and sacrifices in abundance for all Israel:
Ver. 21. A thousand bullocks.] This was beyond those heathenish hecatombs, (a) for
which some are so renowned in histories.
GUZIK, “C. The end of David’s reign.
1. (1 Chronicles 29:21-25) The nation rejoices as Solomon is enthroned.
And they made sacrifices to the LORD and offered burnt offerings to the LORD on
the next day: a thousand bulls, a thousand rams, a thousand lambs, with their drink
offerings, and sacrifices in abundance for all Israel. So they ate and drank before
the LORD with great gladness on that day. And they made Solomon the son of
David king the second time, and anointed him before the LORD to be the leader,
and Zadok to be priest. Then Solomon sat on the throne of the LORD as king
instead of David his father, and prospered; and all Israel obeyed him. All the leaders
and the mighty men, and also all the sons of King David, submitted themselves to
109

110. King Solomon. So the LORD exalted Solomon exceedingly in the sight of all Israel,
and bestowed on him such royal majesty as had not been on any king before him in
Israel.
a. A thousand bulls, a thousand rams, a thousand lambs, with their drink offerings,
and sacrifices in abundance: This was a special day, probably celebrated after the
death of David when Solomon formally took the throne. These sacrifices were used
to feed the people of Israel, and they ate and drank before the LORD in a great feast
of communion with God and one another.
b. They made Solomon the son of David king the second time: This was undoubtedly
the enthronement after the rebellion of Adonijah had been defeated (1 Kings
chapters 1-2).
i. “For the first time (1 Kings 1:38-39) it was done hastily, suddenly, and in a manner
tumultuarily, by reason of Adonijah’s sedition; but this here was done with good
respite and great solemnity, but whether before or after David’s death is
questionable.” (Trapp)
ii. Submitted themselves to King Solomon: “After Adonijah’s death they all
submitted themselves to Solomon the king. Hebrew, Gave the hand under Solomon
the king; haply they laid their hand under his thigh - that ancient ceremony (Genesis
24:2, and Genesis 47:29), and sware to be faithful to him.” (Trapp)
c. Then Solomon sat on the throne of the LORD as king: “On the throne of the
Lord, i.e. on the throne of Israel, which is called the throne of the Lord, either more
generally, as all thrones are the Lord’s, by whom kings reign, Proverbs 8:15, and
magistrates are ordained, Romans 13:1-2 . . . signifies which the Lord gave him.”
(Poole)
d. And bestowed on him such royal majesty as had not been on any king before him
in Israel: This was true, but the wise reader understands that this was only because
110

111. David had made this possible. The majesty of Solomon was really inherited from the
work and wisdom and godliness and prayers of his father.
PULPIT, “These verses record "the sacrifices and drink offerings" by which all the
service of this day was ratified as it were on the following day; also the solemn
"anointing of Solomon to the Lord as chief governor, and of Zadok as priest," with
the visible enthronement of Solomon, and the submission to him "of all Israel, of all
the princes and mighty men, and also of all the sons of David" (1 Kings 1:49-53).
1 Chronicles 29:21
In this verse the distinction is to be noticed between the sacrifices of thank offerings
( ‫ים‬ ִ‫ח‬ָ‫ְב‬‫ז‬ ); those of burnt offerings ( ‫לוֹם‬ֹ‫;)ע‬ and their drink offerings, i.e the drink
offerings that went with them ( ‫ם‬ֶ‫ֵיח‬‫כּ‬ ְ‫ס‬ִ‫נ‬ ). For the first of these the more specific
Hebrew word is ‫ים‬ ִ‫ָמ‬‫ל‬ ְ‫שׁ‬ (Le 1 Chronicles 7:20; 1 Chronicles 9:4) or ‫ים‬ ִ‫ָמ‬‫ל‬ ְ‫שׁ‬ ָ‫ח‬ַ‫ֶב‬‫ז‬ (Le 1
Chronicles 3:1; 1 Chronicles 7:11, 1 Chronicles 7:13, 1 Chronicles 7:15; Numbers
7:17). The breast and right shoulder were the priest's share. All the rest belonged to
the person who sacrificed, and his friends, and must be eaten the same or the next
day (Le 1 Chronicles 18-7:11 , 1 Chronicles 34-7:29 ). Other particulars may be found
in Smith's 'Bible Dictionary,' 3:1470, 1471. The last clause of our verse tells us how
ample was the feast provided by these sacrifices on this occasion, being in
abundance for all Israel The burnt offering is first mentioned in Genesis 8:20; it is
the only sacrifice that the Book of Genesis (see Genesis 15:9, etc.; Genesis 22:2, etc.)
knows. The offering ( ‫ה‬ָ‫ח‬ְ‫נ‬ ִ‫מ‬ ) of Genesis 4:4 is somewhat obscure, but does not appear
to have been a sacrifice of blood. This sacrifice was one which was wholly consumed
on the altar of fire, and supposed to ascend to heaven. The chief kinds of burnt
offerings were
Beside these, there were the several kinds of freewill and private burnt offerings.
The first, seventh, and eighth chapters of Leviticus contain full accounts of the
ceremonial. The drink offering is spoken of as early as Genesis 35:14; but those to
which reference is here made as appertaining to the before-mentioned sacrifices are
more explicitly spoken of in such passages as Exodus 29:40; Leviticus 23:13;
Numbers 6:17; Numbers 24-15:5 ; Numbers 14-28:10 .
111

112. POOLE, “ Unto the Lord; before the ark which was there.
For all Israel; either,
1. On the behalf of all Israel, to praise God in their names, to procure God’s
presence and blessing for them all. Or,
2. So many, that the feasts which, after the manner, were made of the remainders of
the sacrifices, were abundantly sufficient for all the Israelites which were then
present and desired to partake of them; or for all the governors of Israel there
assembled, who may well pass under the name of all Israel, because they represented
them all.
22 They ate and drank with great joy in the
presence of the Lord that day.
Then they acknowledged Solomon son of David as
king a second time, anointing him before the Lord
to be ruler and Zadok to be priest.
BARNES, "King the second time - Solomon’s first appointment was at the time of
Adonijah’s rebellion (marginal reference). As that appointment was hurried and,
comparatively speaking, private, David now thought it best formally to invest Solomon a
second time with the sovereignty, in the face of all Israel. For a similar reason a second
and public appointment of Zadok alone to the high priest’s office took place. Abiathar
was not as yet absolutely thrust out; but it may be doubtful whether he was ever allowed
to perform high priestly functions after his rebellion 1Ki_1:7; 1Ki_2:27.
112

113. CLARKE, "They made Solomon - king the second time - The first time of his
being anointed and proclaimed king was when his brother Adonijah affected the throne;
and Zadok, Nathan, and Benaiah anointed and proclaimed him in a hurry, and without
pomp. See 1Ki_1:39. Now that all is quiet, and David his father dead, (for he was
probably so at the time of the second anointing), they anointed and proclaimed him
afresh, with due ceremonies, sacrifices, etc.
To be the chief governor - To be the vicegerent or deputy of Jehovah; for God
never gave up his right of king in Israel; those called kings were only his lieutenants:
hence it is said, 1Ch_29:23, “that Solomon sat on the throne of the Lord as king instead
of David his father.”
GILL, "And they did eat and drink before the Lord on that day with great
gladness,.... Before the ark of the Lord, which was in the tabernacle David had pitched
for it:
and they made Solomon the son of David king the second time; the first was
upon Adonijah's rebellion, and was done in the presence only of the inhabitants of
Jerusalem; but this was done by and in the presence of all the great personages in the
land:
and anointed him unto the Lord to be the chief governor; under his father
during his lifetime, and then to reign in his own right:
and Zadok to be priest; high priest; which office yet he did not exercise till after the
death of David, when Abiathar was thrust out by Solomon.
JAMISON, "before the Lord — either in the immediate vicinity of the ark, or,
perhaps, rather in a religious and devout spirit, as partaking of a sacrificial meal.
made Solomon ... king the second time — in reference to the first time, which
was done precipitately on Adonijah’s conspiracy (1Ki_1:35).
they ... anointed ... Zadok — The statement implies that his appointment met the
popular approval. His elevation as sole high priest was on the disgrace of Abiathar, one
of Adonijah’s accomplices.
K&D, "1Ch_29:22
On this day they made Solomon king a second time, anointing him king to the Lord,
and Zadok to be priest, i.e., high priest. The ‫ית‬ִ‫נ‬ֵ‫שׁ‬ refers back to 1Ch_23:1, and the first
anointing of Solomon narrated in 1Ki_1:32. ‫,ליהיה‬ not: before Jahve, which ְ‫ל‬ cannot
signify, but: “to Jahve,” in accordance with His will expressed in His choice of Solomon
(1Ch_28:4). The ְ‫ל‬ before ‫ק‬ ‫ד‬ָ‫צ‬ is nota accus., as in ‫ֹה‬‫מ‬ ְ‫שׁ‬ ִ‫.ל‬ From the last words we
113

114. learn that Zadok received the high-priesthood with the consent of the estates of the
kingdom.
BENSON, “1 Chronicles 29:22. And did eat and drink before the Lord — Before the
ark, in the courts or places as near to it as they conveniently could: or, as in God’s
presence, in a solemn and religious manner, praising God for this great mercy, and
entreating his blessing on this great affair. They made Solomon king the second
time — The first time was, when he was made king during Adonijah’s conspiracy, (1
Kings 1:34,) on which occasion it was done in great haste, and in the presence of
only a few of David’s servants; but now in the presence of all the great men of Israel,
the princes of the tribes, the captains of thousands and hundreds. And anointed him
to be the chief governor — After the death of David. Perhaps, however, David now
resigned the government of the kingdom to him, as he knew he had not long to live.
And Zadok to be priest — It must be remembered that the high-priest had his
vicegerent who might officiate in his stead. So that this action of theirs, the anointing
Zadok, did not actually constitute him high- priest, but only settled the reversion of
it upon him and his line after Abiathar’s death; even as David’s making Solomon
king, and their anointing Solomon to be the chief governor here, did not put him
into actual possession of the kingdom, but only gave him a right to it after the
present king’s death: hence, notwithstanding this anointing, Abiathar continued to
exercise his office till Solomon thrust him out, 1 Kings 2:27.
COKE, “1 Chronicles 29:22. Anointed him unto the Lord, to be the chief governor—
And anointed him chief governor for the Lord: 1:e. the governor whom the Lord
had chosen to command his people: for the theocracy still continued, and the kings
only reigned in the name and under the authority of God, the supreme lord and
ruler of Israel. See Houbigant.
ELLICOTT, “ (22) And did eat and drink.—And they ate and drank. (Comp. the
account of the feasting at David’s coronation, 1 Chronicles 12:39-40.)
And they made Solomon the son of David king the second time.—The first time is
briefly noticed in 1 Chronicles 23:1. (Comp. the full account, 1 Kings 1:32-40.)
And anointed him unto the Lord to be the chief governor.—And anointed (him;
perhaps the suffix has fallen out) for Jehovah as prince (nâgîd, 1 Chronicles 27:16; 1
114

115. Kings 1:35).
Anointed.—Judges 9:15; 2 Samuel 2:4. The expression “for Jehovah” seems to
mean, according to His will. (Comp. 1 Chronicles 28:5.) Or perhaps we should
render, anointed him as prince, and Zadoh as priest, to Jehovah. The king was
Jehovah’s vicegerent, as Zadok was His priest. The theocratic nature of the Israelite
monarchy is again insisted upon. (Comp. 1 Chronicles 17:14; 1 Chronicles 28:5.)
And Zadok to be priest.—A remarkable notice, peculiar to the Chronicles. Among
other things, it vividly illustrates the almost sovereign dignity of the high priest’s
office; it also explains the deposition of Abiathar (comp. 1 Kings 1:32; 1 Kings 2:26)
as having been already contemplated by David.
TRAPP, “1 Chronicles 29:22 And did eat and drink before the LORD on that day
with great gladness. And they made Solomon the son of David king the second time,
and anointed [him] unto the LORD [to be] the chief governor, and Zadok [to be]
priest.
Ver. 22. And did eat and drink before the Lord.] So should we in all our feasts and
merry meetings: to feed without fear is a foul fault.
With great gladness.] For they had also that continual feast of a good conscience.
[Proverbs 15:15]
And they made Solomon … king the second time.] For the first time [1 Kings
1:38-39] it was done hastily, suddenly, and in a manner tumultuarily, by reason of
Adonijah’s sedition; but this here was done with good respite and great solemnity,
but whether before or after David’s death is questionable.
And Zadok to be priest.] Abiathar being deposed, and the house of Eli cashiered, as
that man of God had foretold. [1 Samuel 2:27-36]
PULPIT, “Evident stress is laid upon the eating and drinking of that day as before
the Lord, and upon the anointing of Solomon to the Lord. This latter expression is
more forcible than the former. The second time of making Solomon king is explained
by 1 Kings 1:32-40; 1 Chronicles 23:1. The statement that Zadok was anointed to be
priest must probably be understood to describe, either the re-anointing of him (just
as "they made Solomon king the second time") on an occasion which particularly
invited it; or an anointing which had not been before fully performed. This latter is,
115

116. perhaps, an unlikely supposition; but at the same time, the fact of any previous
ceremony of the kind does not happen to be narrated. Zadok had been joint priest
with Abiatbar of the line of Ithamar (1 Chronicles 15:11; 2 Samuel 24:1-25, 29; 2
Samuel 19:11); but now he was anointed under circumstances of special publicity,
and at a crisis of special interest, to supersede Abiathar. who had sided with
Adonijah, and who was early to be removed altogether from the sacred office (1
Kings 1:7, 1 Kings 1:8, 1 Kings 1:32, 1 Kings 1:38, 1 Kings 1:44, 1 Kings 1:45; 1
Kings 2:26, 1 Kings 2:27).
POOLE, “ Before the Lord, i.e. before the ark, in courts or places as near to it as
they conveniently could. Or, as in God’s presence, in a solemn and religious manner,
praising God for this great mercy, and begging his blessing upon this great affair.
The second time. This is called the second time in reference to the first time, which
was either,
1. When he was made king during Adonijah’s conspiracy, of which see 1 Kings 1:34,
&c. And so this was done after David’s death, and not upon that day, when this
feasting and solemnity lasted, as the words at first view seem to insinuate, this being
related in the same verse, and immediately after the relation of the feast. But there
are examples of things done at distant times put together in one verse, as Acts 7:15,
So Jacob went down into Egypt, and died, he, and our fathers, i.e. first he, and
afterwards our fathers. So here, They did eat on that day with great gladness, and
afterward they made Solomon king the second time. And this opinion seems to be
confirmed by the following passages, in which it is related, that at this same time
they anointed Zadok to be priest and that Solomon was king instead of David, and
that all Israel, and all David’s sons, submitted to him; all which was not done till
after David’s death, as may be gathered by comparing this with 1Ki 1 1Ki 2. Or,
2. In 1 Chronicles 23:1, where it is said that David made Solomon his son king over
Israel, i.e. he declared him his successor. And so this second time was during David’s
life. And what David had more privately declared, 1Ch 23, he now more solemnly
owns in this great and general assembly, in which, by David’s order, and the consent
of all that assembly, Solomon was anointed king, i.e. to be king after his father’s
116

117. death. And this opinion the text seems most to favour. For it is said, And they made
Solomon king, &c.: they; who? That must be fetched out of the foregoing words and
verses, they who did eat and drink before the Lord on that day with great gladness,
as it is here said; and then immediately it follows, and that with a copulative
conjunction,
and they made Solomon king, & c., which without violence cannot be pulled away
from the foregoing words. And therefore they must be David and
all the congregation, who were then present, 1 Chronicles 29:20, of whom it is said,
they sacrificed, &c., 1 Chronicles 29:21, and they did eat, &c., and they made
Solomon, &c. The great objection against this opinion is, that they anointed Zadok
to be priest at this time, which was not done till after David’s death; for till then
Abiathar was not thrust out from being priest, &c., 1 Kings 2:26,27. This indeed is a
difficulty, but not insoluble. It must be remembered that the high priest had his
vicegerent who might officiate in his stead, when he was hindered by sickness or
other indispensable occasion; and that there seems to be something more than
ordinary in Zadok’s case; for although Abiathar was properly the high priest, yet
Zadok seems after a sort to be joined in commission with him, as we see 2 Samuel
15:29 19:11; and it is expressly said, Zadok and Abiathar were priests, 2 Samuel
20:25 1 Kings 4:4. And it may be further considered, that this anointing of Zadok
might be occasioned by some miscarriage of Abiathar not recorded in Scripture.
Possibly he was unsatisfied with this design of translating the crown to Solomon,
and did now secretly favour Adonijah’s person and right, which afterward he did
more openly defend; which being known to David by information, might induce him
and the princes who favoured Solomon to take this course; which they might the
more willingly do, in consideration of that Divine threatening, 1 Samuel 2:31, &c., of
translating the priesthood from Ithamar’s and Eli’s house, of which Abiathar was,
to Eleazar’s line, to which it had been promised to perpetuity, Numbers 25:13, of
which line Zadok was. And they might judge this a fit season, or might be directed
by God at this time, to execute that threatening to the one, and promise to the other
family. And yet this action of theirs in anointing Zadok did not, as I suppose,
actually constitute him high priest, but only settled the reversion of it upon him and
his line after Abiathar’s death. Even as David’s making Solomon king, 1 Chronicles
23:1, and their anointing
117

118. Solomon to be the chief governor here, did not put him into actual possession of the
kingdom, but only gave him a right to it in reversion after the present king’s death,
as Samuel’s anointing of David, 1Sa 16$, had done to David before him. Hence,
notwithstanding this anointing, Abiathar continued to exercise his office till
Solomon thrust him out, 1 Kings 2:27; and even after he was removed from the
execution of his office, yet he was reputed the priest till he died, being so called 1
Kings 4:4. And this I hope may in some sort resolve that difficulty. For the other
arguments, they seem not considerable. For as for what follows, 1 Chronicles
29:23-25. Then Solomon sat on the throne, &c., that indeed seems to belong to the
time after David’s death, being sufficiently separated from 1 Chronicles 29:22, and
not so knit to the foregoing words as those words, and they made Solomon king, &c.,
are. And for the particle then, that is confessed by all to be often used at large and
indefinitely for about, or after that time. To be the chief governor, i.e. to be king
after David’s death. Zadok to be priest; of which the last note but one.
WHEDON, “ 22. They made Solomon… king the second time — His first
enthronement was hurried because of Adonijah’s attempt to usurp the kingdom. See
the account in 1 Kings 1:5-49.
And Zadok to be priest — Abiathar had been found in conspiracy with Adonijah, (1
Kings 1:7,) and was afterward deposed by Solomon. 1 Kings 2:26. Thereupon Zadok
became sole high priest, (1 Kings 2:35,) and it was proper for this great assembly
publicly to appoint him to his high office. This assembly was held before Solomon
deposed and banished Abiathar, so that we should regard Solomon’s action in the
case, as narrated in 1 Kings 2:26-27, as the carrying out of the will of the assembly.
23 So Solomon sat on the throne of the Lord as
king in place of his father David. He prospered
and all Israel obeyed him.
118

119. BARNES, "The throne of David is called here “the throne of the Lord,” as in 1Ch_
28:5 it is called “the throne of the kingdom of the Lord,” because God had set it up and
had promised to establish it.
GILL, "Then Solomon sat on the throne of the Lord,.... Who had given it to him,
and established him on it, and whose vicegerent he was, and over whose people he ruled:
as king instead of David; he was viceroy to him in his life time, and succeeded him at
his death, when he had the full power of government:
and prospered; his reign was happy and peaceable:
and all Israel obeyed him; at once; whereas it was some time, even years, before all
Israel obeyed David.
HENRY 23-25, “These verses bring king Solomon to his throne and king David to his
grave. Thus the rising generation thrusts out that which went before, and says, “Make
room for us.” Every one has his day.
I. Here is Solomon rising (1Ch_29:23): Solomon sat on the throne of the Lord. Not his
throne which he prepared in the heavens, but the throne of Israel is called the throne of
the Lord because not only is he King of all nations, and all kings rule under him, but he
was in a peculiar manner King of Israel, 1Sa_12:12. He had the founding, he had the
filling, of their throne, by immediate direction. The municipal laws of their kingdom
were divine. Urim and prophets were the privy counsellors of their princes; therefore is
their throne called the throne of the Lord. Solomon's kingdom typified the kingdom of
the Messiah, and his is indeed the throne of the Lord; for the Father judgeth no man, but
hath committed all judgment to him; hence he calls him his King, Psa_2:6. Being set on
the throne of the Lord, the throne to which God called him, he prospered. Those that
follow the divine guidance may expect success by the divine blessing. Solomon
prospered; for, 1. His people paid honour to him, as one to whom honour is due: All
Israel obeyed him, that is, were ready to swear allegiance to him (1Ch_29:23), the
princes and mighty men, and even the sons of David, though by seniority their title to
the crown was prior to his, and they might think themselves wronged by his
advancement. God thought fit to make him king, and made him fit to be so, and
therefore they all submitted themselves to him. God inclined their hearts to do so, that
his reign might, from the first, be peaceable. His father was a better man than he, and
yet came to the crown with much difficulty, after long delay, and by many and slow
steps. David had more faith, and therefore had it more tried. They submitted themselves
(Heb. They gave the hand under Solomon), that is, bound themselves by oath to be true
to him (putting the hand under the thigh was a ceremony anciently used in swearing); or
they were so entirely devoted that they would put their hand under his feet to serve him.
2. God put honour upon him; for those that honour him he will honour: The Lord
magnified Solomon exceedingly, 1Ch_29:25. His very countenance and presence, I am
119

120. apt to think, had something in them very great and awful. All he said and all he did
commanded respect. None of all the judges or kings of Israel, his predecessors, made
such a figure as he did nor lived in such splendour.
JAMISON, "Solomon sat on the throne of the Lord — As king of Israel, he was
the Lord’s vicegerent.
K&D 23-24, “Solomon's accession and David's death, with a statement as to the
length of his reign and the sources of the history. - 1Ch_29:23-25. The remarks on
Solomon's accession and reign contained in these verses are necessary to the complete
conclusion of a history of David's reign, for they show how David's wishes for his son
Solomon, whom Jahve chose to be his successor, were fulfilled. On ‫יהוה‬ ‫א‬ ֵ‫סּ‬ ִ‫ל־כּ‬ַ‫ע‬ see the
commentary on 1Ch_28:5. ‫ח‬ַ‫ל‬ ְ‫ַצ‬‫יּ‬ַ‫ו‬, he was prosperous, corresponds to the hope
expressed by David (1Ch_22:13), which was also fulfilled by the submission of all princes
and heroes, and also of all the king's sons, to King Solomon (1Ch_29:24). There can
hardly, however, be in these last words a reference to the frustrating of Adonijah's
attempted usurpation of the throne (cf. 1Ki_1:15.). ‫ת‬ ַ‫ח‬ ַ‫תּ‬ ‫ָד‬‫י‬ ‫ן‬ ַ‫ָת‬‫נ‬ = to submit. But this
meaning is not derived (Rashi) from the custom of taking oaths of fidelity by clasping of
hands, for this custom cannot be certainly proved to have existed among the Israelites;
still less can it have arisen from the ancient custom mentioned in Gen_24:2, Gen_24:9;
Gen_47:29, of laying the hand under the thigh of the person to whom one swore in
making promises with oath. The hand, as the instrument of all activity, is here simply a
symbol of power.
BENSON, “1 Chronicles 29:23. Then Solomon sat on the throne of the Lord — On
the throne of Israel, which is called the throne of the Lord, because the Lord himself
was, in a peculiar manner, the king and governor of Israel. He had the founding, he
had the filling of their throne, by immediate direction.
COFFMAN, “"Solomon sat on the throne of Jehovah" (1 Chronicles 29:23). The
Chronicler here spoke of Solomon in the terms of the popular acclaim that greeted
this second coronation. Solomon was already king and had been co-regent with his
father David a number of years preceding this second crowning. It cannot be
accepted as a literal fact that the wicked Solomon actually "sat on the throne of
Jehovah."
120

121. ELLICOTT, “ (23) Then.—And.
Solomon sat on the throne of the Lord.—Comp. 1 Chronicles 28:5.
As king instead of David his father.—It is not meant that David abdicated. 1
Chronicles 29:23-25 are anticipative of the history of Solomon’s reign. At the same
time, their introduction here is natural, not only as relating the immediate sequel of
Solomon’s coronation, but also as showing how David’s last wishes in regard to his
son were realised.
TRAPP, “1 Chronicles 29:23 Then Solomon sat on the throne of the LORD as king
instead of David his father, and prospered; and all Israel obeyed him.
Ver. 23. Then Solomon sat on the throne of the Lord.] Every royal throne is the
Lord’s; for he is King of kings, and all kings are a Deo aut missi, aut permissi, God’s
substitutes. But the throne of Israel was the Lord’s by a specialty. Josephus calleth
that commonwealth a Theocracy, or God government; and the people were called
Judge; as Prosper conceiteth - because they received ius Dei, a law given by God,
who himself was sovereign Lord and law giver. Solomon also, sitting upon this
throne, was a lively type of the Lord Christ and his kingdom. [Luke 1:32]
And prospered.] This was the fruit of his father’s fervent prayers for him. [1
Chronicles 22:11]
POOLE, “ On the throne of the Lord, i.e. on the throne of Israel, which is called the
throne of the Lord, either more generally, as all thrones are the Lord’s, by whom
kings reign, Proverbs 8:15, and magistrates are ordained, Romans 13:1,2; or more
specially and peculiarly; either,
1. Because the Lord himself was in a peculiar manner the King and Governor of
Israel, not only in the time of the judges, but afterward, Psalms 44:4 89:18 149:2
Isaiah 33:22. Or,
2. Because it was the throne of Christ the Lord, whose vicegerents David, and
Solomon, and their successors were, for whom this throne was reserved, and by
121

122. whom it was to be established and enjoyed for ever, Luke 2:32,33. Or,
3. The throne of the Lord is put for the throne of the people of the Lord, by a concise
and short manner of speech, which is frequent in the Hebrew language; as when the
key of David is put for the key of the house of David; and the mountain of the Lord,
for the mountain of the Lord’s house. Or,
4. Because this throne fell to Solomon not by right of inheritance, for he had elder
brethren, but by the special appointment and gift of the Lord. And so this of the
Lord is the genitive case of the efficient, as the learned call it, and signifies which the
Lord gave him.
BI, “And prospered.
A prosperous kingdom
I. For a king and a people to be happy, the king must have a right to his kingdom.
II. The management of the sceptre should be as wise as the tenure is just and royal.
III. The people must be obedient.
IV. National fear of the Lord is essential to national blessing. (Bishop Francis Turner.)
24 All the officers and warriors, as well as all of
King David’s sons, pledged their submission to
King Solomon.
122

123. CLARKE, "Submitted themselves - ‫שלמה‬ ‫תחת‬ ‫יד‬ ‫נתנו‬ nathenu yad tachath
Shelomoh. “They gave the hand under Solomon;” they swore fealty to him. We have
already seen that putting the hand under the thigh (super sectionem circumcisionis) was
the form of taking an oath. See the note on Gen_24:9.
GILL, "And all the princes and the mighty men,.... The princes of the tribes, and
the officers of the army:
and all the sons likewise of King David; as many as were living: and though they
were elder than Solomon:
they submitted to Solomon the king; or "gave the hand under" (t) him, promised
obedience, and swore allegiance to him, see Gen_24:2.
JAMISON, "submitted themselves — Hebrew, “put their hands under Solomon,”
according to the custom still practiced in the East of putting a hand under the king’s
extended hand and kissing the back of it (2Ki_10:15).
BENSON, “1 Chronicles 29:24. And all the sons likewise of David submitted
themselves unto Solomon — Hebrew, gave, or put the hand under Solomon, that is,
owned him for their king, and themselves for his subjects, and bound themselves by
oath to be true to him, which they possibly did, according to the ancient ceremony
used in swearing, mentioned Genesis 24:2; Genesis 47:29; or rather, the thing is
signified by a phrase, taken from that practice formerly used, though now
neglected: it being usual in all nations and languages to express present things by
phrases taken from ancient customs. Though, by seniority, the title of David’s other
sons to the crown was prior to that of Solomon, and they might think themselves
wronged by his advancement; yet, because God was pleased to make him king, and
had qualified him for that high office, they all submitted themselves to him, God
doubtless inclining their hearts to do so, that Solomon’s reign might from the first
be peaceable.
ELLICOTT, “ (24) And all the princes (sârîm).—The grandees of 1 Chronicles
27:1-34; 1 Chronicles 28:1; 1 Chronicles 29:6; not members of the royal house, who
are designated as “the king’s sons.”
Submitted themselves.—See marginal rendering. The Vulg. has the exegetical
expansion, “dederunt manum et subjeeti fuerunt Salomoni regi.” The Hebrew
123

124. phrase “put (nâthan) hand under . . .” is not met with elsewhere. (Comp. Genesis
24:2; Genesis 24:9.) It appears to be different from “give hand to . . .” in token of
good faith or submission. (Comp. 2 Chronicles 30:8; Lamentations 5:6; Ezekiel
17:18.) An ancient mode of doing homage may be intended. The whole sentence may
contain an allusive reference to the attempt of Adonijah (1 Kings 1:5-53).
TRAPP, “1 Chronicles 29:24 And all the princes, and the mighty men, and all the
sons likewise of king David, submitted themselves unto Solomon the king.
Ver. 24. And all the sons likewise of king David.] This was much, since some of them
were his elder brethren, and came of more noble mothers; but David had so clearly
convinced them of God’s will that Solomon should succeed him, and God in addition
so wrought their hearts, that after Adonijah’s death they all submitted themselves
unto Solomon the king. Heb., Gave the hand under Solomon the king; haply they
laid their hand under his thigh - that ancient ceremony, [Genesis 24:2; Genesis
47:29] - and sware to be faithful to him.
POOLE, “Heb. Put their hands under Solomon, i.e. they owned him for their king,
and themselves for his subjects, and swore fealty to him; which possibly they now
did after the ancient manner, with that ceremony of putting their hands under his
thigh, which was used in swearing, Genesis 24:2 47:29; or at least the thing is
signified by a phrase taken from that practice formerly used, though now neglected;
it being usual in all nations and languages to signify present things by phrases taken
from ancient customs.
25 The Lord highly exalted Solomon in the sight
of all Israel and bestowed on him royal splendor
such as no king over Israel ever had before.
124

125. GILL, "And the Lord magnified Solomon exceedingly before all Israel,.... By
giving him such a large share of wisdom and understanding in government:
and bestowed upon him such royal majesty; not only such wealth and riches, but
such honour and reverence:
as had not been on any king before him in Israel; not on Saul, nor even on David.
K&D, "Jahve made Solomon very great, by giving him the glory of the kingdom, as no
king before him had had it. ‫ֹל‬‫כּ‬ is to be taken along with ‫ֹא‬‫,ל‬ nullus, and does not
presuppose a number of kings before Solomon; it involves only more than one. Before
him, Saul, Ishbosheth, and David had been kings, and the kingship of the latter had been
covered with glory.
BENSON, “1 Chronicles 29:25. The Lord magnified Solomon exceedingly — Gave
him great honour and reputation, together with riches and power, and all such
things as render a king great and glorious. Bestowed upon him such royal majesty
as had not been on any king of Israel — Either on David or Saul, or any of the
former governors of Israel. None of his predecessors possessed such dignity and
authority, or lived in such splendour and magnificence as he did.
ELLICOTT, “(25) And bestowed upon him such royal majesty as had not been on
any king before him in Israel.—Literally, and put upon him a glory of kingship that
had not become on any king over Israel before him. The phrase “put glory
upon . . .” (nâthan hôd ‘al . . .) occurs in Psalms 8:2. Only two or, counting Ish-
bosheth, three kings had preceded Solomon. (Comp. 1 Kings 3:12; 2 Chronicles
1:12.)
TRAPP, “1 Chronicles 29:25 And the LORD magnified Solomon exceedingly in the
sight of all Israel, and bestowed upon him [such] royal majesty as had not been on
any king before him in Israel.
Ver. 25. And the Lord magnified Solomon exceedingly.] Summe; Heb., Sursum;
setting him aloft.
As had not been on any king before him in Israel.] God had done the like - but not
125

126. in like mercy - for Nebuchadnezzar, [Daniel 2:37-38; Daniel 5:18-21] but especially
for Trajan, who raised the Roman empire unto the very highest pitch of glory, and
spread the power of their command into the largest circuit that ever before or since
hath been possessed.
PULPIT, “Any king before him in Israel. There were, of course, only two kings
"before" Solomon in Israel. The promise of God to Solomon, however, when he was
"pleased" with the speech of the prayer which he offered a very short time
subsequently, was much larger, and suggests itself to us as what may really have
been present to the mind of the historian when he used the less comprehensive
words above (2 Chronicles 1:12; 1 Kings 4:12, 1 Kings 4:13).
POOLE, “ Such royal majesty, i.e. such honour and reputation, together with power
and riches, and all things which snake a king great and glorious.
Any king; either David or Saul, or any of the former governors of Israel, the word
king being oft used in a large sense for any governor.
The Death of David
26 David son of Jesse was king over all Israel.
GILL, "Thus David the son of Jesse reigned over all Israel. As before related in
this book, and in the second book of Samuel; his reign being long and glorious.
126

127. JAMISON, "1Ch_29:26-30. His reign and death.
Thus David ... reigned — (See 1Ki_2:11).
K&D 26-27‫ל‬ ֵ‫א‬ ָ‫ר‬ ְ‫שׂ‬ִ‫ל־י‬ ‫ל‬ַ‫ע‬ (as in 1Ch_11:1; 1Ch_12:38), referring to the fact that David
had been for a time king only over Judah, but had been recognised at a later time by all
the tribes of Israel as king. The length of his reign as in 1Ki_2:11. In Hebron seven years;
according to 2Sa_5:5, more exactly seven years and six months.
BENSON, “1 Chronicles 29:26. Thus David reigned, &c. — This sacred writer,
having mentioned the anointing of Solomon, and, upon that occasion, proceeded to
give a further account of Solomon’s actual settlement in his kingdom, returns to his
main business, to give an account of the close of David’s reign and life. He here
brings him to the end of his day, leaves him asleep, and draws the curtains about
him.
COFFMAN, “See my Introduction to 1,2Chronicles for a discussion of the extensive
documentation behind what is written herein. This is an appropriate place indeed to
separate 1Chronicles from 2Chronicles, since 2Chronicles deals with the reign of
Solomon, the rebellion of the ten northern tribes, the affairs of the divided kingdom,
the rapid corruption of Israel that led to their captivity, and with their history until
Cyrus' decree for the rebuilding of the temple.
ELLICOTT, “ (26) Thus David . . . reigned.—Rather, Now David . . . had reigned.
1 Chronicles 29:26-30.—Concluding remarks upon David’s history.
Over all Israel.—This alludes to the antecedent reign over
TRAPP, “1 Chronicles 29:26 Thus David the son of Jesse reigned over all Israel.
Ver. 26. Thus David the son of Jesse reigned.] Albeit he swam to the throne through
a sea of sorrows; and so must all saints to the kingdom of heaven, which is such as
127

128. all the sufferings of this life present are in no comparison worthy of. [Romans 8:18]
GUZIK, “2. (1 Chronicles 29:26-30) The end of King David’s reign.
Thus David the son of Jesse reigned over all Israel. And the period that he reigned
over Israel was forty years; seven years he reigned in Hebron, and thirty-three years
he reigned in Jerusalem. So he died in a good old age, full of days and riches and
honor; and Solomon his son reigned in his place. Now the acts of King David, first
and last, indeed they are written in the book of Samuel the seer, in the book of
Nathan the prophet, and in the book of Gad the seer, with all his reign and his
might, and the events that happened to him, to Israel, and to all the kingdoms of the
lands.
a. The period that he reigned over Israel was forty years: There were other kings
over Israel or Judah had reigns longer or more secure or more prosperous than
David’s reign - but none were more glorious or godly. David remains Judah’s model
king.
b. So he died in a good old age, full of days and riches and honor: David was a great
king and his greatness is especially seen in his connection with the Messiah. One of
the great titles of Jesus is, Son of David.
i. “Albeit he swam to the throne through a sea of sorrows; and so must all saints to
the kingdom of heaven.” (Trapp)
ii. “By birth, a peasant; by merit, a prince; in youth, a hero; in manhood, a
monarch; and in age, a saint. The matter of Uriah and Bath-sheba is his great but
only blot! There he sinned deeply; and no man ever suffered more in his body, soul,
and domestic affairs, than he did in consequence. His penitence was as deep and as
extraordinary as his crime; and nothing could surpass both but that eternal mercy
that took away the guilt, assuaged the sorrow, and restored this most humbled
transgressor to character, holiness, and happiness. Let the God of David be exalted
128

129. forever!” (Clarke)
PULPIT, “1 Chronicles 29:26-30
These verses contain last words respecting David's reign, its extent and its length;
respecting his death and age, and the succession of Solomon; and respecting the
sources of the history of himself, his reign, his people, and other countries.
1 Chronicles 29:26
The words of this verse, not indeed hard to follow here, but marking the close
instead of the commencement or career of David's reign over all Israel, are
paralleled by the earlier passage, 1 Chronicles 18:14; 2 Samuel 8:15.
POOLE, “ This sacred writer having mentioned the anointing of Solomon to be
king, 1 Chronicles 29:22, and upon that occasion proceeded to give a further
account of Solomon’s actual settlement in his kingdom, and of his prosperous and
glorious management of it, 1 Chronicles 29:23-25, he now returns to his main and
proper business, to give an account of the close of David’s reign and life. Thus, i.e. in
manner hitherto expressed,
David—reigned, & c.
27 He ruled over Israel forty years—seven in
Hebron and thirty-three in Jerusalem.
GILL, "And the time that he reigned over Israel was forty years,.... See 1Ki_
2:11.
129

130. HENRY, "II. Here is David's setting, that great man going off the stage. The historian
here brings him to the end of his day, leaves him asleep, and draws the curtains about
him.
1. He gives a summary account of the years of his reign, 1Ch_29:26, 1Ch_29:27. He
reigned forty years, as did Moses, Othniel, Deborah, Gideon, Eli, Samuel, and Saul, who
were before him, and Solomon after him.
ELLICOTT, “ (27) And the time (Heb., the days).
That he reigned.—This verse is a duplicate of 1 Kings 2:11, omitting the words
“David” at the beginning and “years” at the end.
Seven years.—More exactly, seven and a-half. (See 2 Samuel 5:5.)
TRAPP, “Verse 27
1 Chronicles 29:27 And the time that he reigned over Israel [was] forty years; seven
years reigned he in Hebron, and thirty and three [years] reigned he in Jerusalem.
Ver. 27. And the time, &c.] See on 1 Kings 2:11.
PULPIT, “In the same way the contents of this verse are paralleled by 1 Chronicles
3:4; 2 Samuel 5:5; 1 Kings 2:11; this last passage giving only seven years instead of
the seven years and six months for the reign in Hebron.
28 He died at a good old age, having enjoyed long
life, wealth and honor. His son Solomon succeeded
him as king.
CLARKE, "And he died - David, at his death, had every thing that his heart could
wish.
130

131. 1. A good old age, having lived as long as living could be desirable, and having in the
main enjoyed good health.
2. Full of days; having lived till he saw every thing that he lived for either
accomplished or in a state of forwardness.
3. Full of riches; witness the immense sums left for the temple.
4. Full of honorer; having gained more renown than any crowned head ever did,
either before his time or since - laurels that are fresh to the present hour.
GILL, "And he died in a good old age,.... Being seventy years of age:
full of days, riches, and honour; had as much of either of them as he could wish for;
and having enough, he sought after, and was taken to the possession of, eternal life,
durable riches, and honours, and glory, that fade not away:
and Solomon his son reigned in his stead; in full power and authority.
HENRY, "2. He gives a short account of his death (1Ch_29:28), that he died full of
days, riches, and honour; that is, (1.) Loaded with them. He was very old, and very rich,
and very much honoured both of God and man. He had been a man of war from his
youth, and, as such, had his soul continually in his hand; yet he was not cut off in the
midst of his days, but was preserved through all dangers of a military life, lived to a good
old age, and died in peace, died in his bed, and yet in the bed of honour. (2.) Satiated
with them. He was full of days, riches, and honour; that is, he had enough of this world
and of the riches and honours of it, and knew when he had enough, for he was very
willing to die and leave it, having said (Psa_49:15), God shall receive me, and (Psa_
23:4), Thou art with me. A good man will soon be full of days, riches, and honour, but
will never be satisfied with them; no satisfaction but in God's loving kindness.
K&D, "On ‫ד‬ ‫ב‬ָ‫כ‬ ְ‫ו‬ ‫ר‬ֶ‫שׁ‬ֹ‫ע‬ cf. 1Ki_3:13; 2Ch_17:5.
BENSON, “1 Chronicles 29:28. Full of days — Fully satisfied with the days which
God had given him, having had the happiness of seeing his beloved son Solomon
settled in his throne. Riches and honour — He had enough of this world, and of the
riches and honour of it; and he knew when he had enough. He was satisfied, and
very willing to go to a better place.
131

132. ELLICOTT, “ (28) In a good old age.—Genesis 15:15.
Full of days.—From LXX. and Vulg. ( πλήρης ἡμερῶν —plenus dierum). Literally,
satisfied with days. Syriac, “And he was satisfied with the days of his life.” (Comp. 1
Chronicles 23:1; Genesis 35:29.)
Riches and honour.—1 Chronicles 29:12. Syriac, “And he was great in the riches of
the world, and in the honour thereof.”
And Solomon his son reigned in his stead.—The regular formula, from 1 Kings
11:43 to the end of the history of the kings.
TRAPP, “1 Chronicles 29:28 And he died in a good old age, full of days, riches, and
honour: and Solomon his son reigned in his stead.
Ver. 28. And he died in a good old age.] Heb., With a good gray head; εν τη ευγηρια;
where met happily γηρας and γερας, old age and honour. Having lived a fruitful and
gracious life, he closed up all with a happy and blessed death, having his faith at his
finger ends, and an abundant entrance into heaven. [2 Peter 1:10-11]
Full of days, riches, and honour.] So that, if he might have had more of these, and
longer time to enjoy them, he would not. As willing he was to leave the world, as ever
he was to rise from the board when he had well dined.
In the book of Samuel the seer, &c.] In the two books of Samuel composed by these
three prophets.
PULPIT, “We learn from 2 Samuel 5:4, 2 Samuel 5:5, that David was thirty years
old when he began to reign in Hebron. He must, therefore, have died in his seventy-
first year. That this is called here a good old age shows that the length of human life
had now greatly subsided. In comparison of all his successors on the thrones of
Judah and of Israel, his age was clearly a "good old age?'
29 As for the events of King David’s reign, from
132

133. beginning to end, they are written in the records
of Samuel the seer, the records of Nathan the
prophet and the records of Gad the seer,
BARNES, "On the character of the works alluded to, see Introduction to Chronicles.
Gad the seer - Gad is not given here the same title as Samuel. Samuel’s title is one,
apparently, of higher dignity, applied only to him and to Hanani 2Ch_16:7, 2Ch_16:10.
Gad’s is a far commoner title; it is applied to his contemporaries Asaph 2Ch_29:30,
Heman 1Ch_25:5, and Jeduthun 2Ch_35:15, to Iddo 2Ch_9:29; 2Ch_12:15, to Jehu, the
son of Hanani 2Ch_19:2, and to the prophet Amos Amo_7:12. When “seers” are spoken
of in the plural, it is the term almost universally used, only one instance Isa_30:10
occurring to the contrary.
CLARKE, "The acts of David - first and last - Those which concerned him in
private life, as well as those which grew out of his regal government. All these were
written by three eminent men, personally acquainted with him through the principal
part of his life; these were Samuel and Gad the seers, and Nathan the prophet. These
writings are all lost, except the particulars interspersed in the books of Samuel, Kings,
and Chronicles, none of which are the records mentioned here.
GILL, "Now the acts of David the king, first and last,.... All that he did that was
memorable, both before he was king, and when king in Hebron, and then in Jerusalem:
behold, they are written in the book of Samuel the seer, and in the book of
Nathan the prophet, and in the book of Gad the seer; which were journals of his
life and actions, begun by Samuel, and carried on by Nathan and Gad; out of which what
is recorded in canonical Scripture was taken by divine direction, and preserved, while
other writings are lost; or rather the book of Samuel designs the first book of Samuel,
and the books of Nathan and Gad the second book of Samuel, by whom it was written.
HENRY 29-30, “3. For a fuller account of David's life and reign he refers to the
133

134. histories or records of those times, which were written by Samuel while he lived, and
continued, after his death, by Nathan and Gad, 1Ch_29:29. There was related what was
observable in his government at home and his wars abroad, the times, that is, the events
of the times, that went over him, 1Ch_29:29, 1Ch_29:30. These registers were then in
being, but are now lost. Note, Good use may be made of those histories of the church
which are authentic though not sacred or of divine inspiration.
K&D 29-30, “On the authorities cited see the Introduction. ‫וגו‬ ‫כוּת‬ ְ‫ל‬ ַ‫ל־מ‬ָ‫כּ‬ ‫ם‬ ִ‫ע‬ goes
with ‫ים‬ ִ‫תוּב‬ ְ‫כּ‬ ‫ָם‬‫נּ‬ ִ‫:ה‬ the acts of David ... are written ... together with his whole reign and his
power, and the times which went over him. ‫ים‬ ִ‫תּ‬ ִ‫ע‬ ָ‫,ה‬ the times, with their joys and
sorrows, as in Psa_31:16; Job_24:1. The kingdoms of the lands (cf. 2Ch_12:8; 2Ch_
17:10; 2Ch_20:29) are the kingdoms with which the Israelites under David came into
contact-Philistia, Edom, Moab, Ammon, Aram.
BENSON, “1 Chronicles 29:29. They are written in the book of Samuel the seer —
In the two books of Samuel, as they are now called, which were written in part by
Samuel while he lived, and continued after his death by Nathan and Gad. And in the
book of Nathan, and the book of Gad — In the public registers, or chronicles of the
kingdom, which were written by Nathan and Gad, who were not only prophets, but
historiographers, out of which, either they or some other prophets took, by the
direction of God’s Spirit, such passages as were most important and useful for the
churches in succeeding ages.
ELLICOTT, “ (29) Now the acts of David the king, first and last.—Literally, And
the words (dibrê) of David the king, the former and the latter, behold they are
written in “the words of Samuel the seer “(rô-eh), and in “the words of Nathan the
prophet,” and in “the words of Gad the seer” (hôzeh). For “written in” the Hebrews
said “written on.” (See Exodus 34:1; Isaiah 8:1.)
The acts of David.—Or, the matters, history of David. The Heb. dâbâr is (1) a word,
(2) something spoken about, a matter, transaction, or event. (Comp. 1 Chronicles
16:37; 2 Kings 17:11; Genesis 15:1; 2 Samuel 11:18-19.) Gesenius renders here: Et
res gestae regis David . . . ecce eae scriptae in libro cui titulus, Res Samuĕlis
(Thesaur., p. 722). As to the sources apparently cited by the chronicler in this
passage, see the remarks in the Introduction.
134

135. PULPIT, “The Hebrew word here translated acts is identical with the words
translated three times afterwards in this verse book. A uniform rendering for all
might be found in the general word "history" or "acts." The question as to the
probable nature of these works, and whether identical with our Books of Samuel,
has been treated of in the Introduction. The Hebrew word for "seer," applied in this
verse to Samuel, is ‫ה‬ ֶ‫א‬ֹ‫ר‬ָ‫ה‬ . And that applied to Gad, though the Authorized Version
has the same translation, "seer," is ‫ֶה‬‫ז‬‫ח‬ָ‫ה‬ . There can be no doubt that the word
applied to Samuel would, under any circumstances, stand as the higher of the two
names, were there any comparison intended between them. This is confirmed by the
fact that it is found used only of him (1 Samuel 9:9, 1 Samuel 9:11, 1 Samuel 9:18, 1
Samuel 9:19; 2 Samuel 15:27; 1 Chronicles 9:22; 1 Chronicles 26:28; 1 Chronicles
29:29) and of Hanani (2 Chronicles 16:7, 2 Chronicles 16:10), whereas the word
applied to Gad in this verse is the generic name for seers, and is used several times
in the Books of Chronicles of other persons than Gad. At the same time, the
parenthesis in 1 Samuel 9:9, to the effect that the word here used of Samuel as seer
( ‫ה‬ ֶ‫א‬ֹ‫ר‬ָ‫ה‬ ) was superseded in later times (as, for instance, at the time of the writing of
the Books of Samuel) by the word prophet ( ‫יא‬ ִ‫ֶב‬‫נ‬ ), compared with Isaiah 30:10,
points in a somewhat different direction. In the first place, it would indicate that our
Authorized Version in Isaiah 30:10 should rather stand, "Which say to the prophets,
Prophesy not, and to the seers," etc. While for our present passage it would indicate
that no insidious comparison is possible between Samuel and Gad as seers, but
rather that Samuel retains the old honoured name by which he had been wont to be
called, and that to Nathan is with equal naturalness attached the more modern
name—the functions represented being essentially the same, or at least analogous.
POOLE, “ Either in the two Books of Samuel, as they are now called, which were
written part by Samuel, and part by Nathan and Gad; or in the annals or chronicles
of that kingdom, which were written by Nathan and Gad, who were not only
prophets, but historiographers or annalists; out of which they or some other
prophets took, by the direction of God’s Spirit, such passages as were most
important and useful to the church and to the world in succeeding ages.
WHEDON, “ 29. The acts of David — Literally, the words of David. This means not
his sayings merely, but the events and experiences of his life. Many of his words and
deeds were doubtless written by himself, and his own writings were used by other
135

136. writers as sources of information.
The book of Samuel… the book of Nathan… the book of Gad — The word rendered
book in each case here is like that rendered acts above, ‫,דברי‬ words, history; that is,
both words and deeds. Comp. note on Nehemiah 1:1 . The works in question are
among the lost literature of the ancient Hebrews, and their exact character is now
unknown. It is not certain that they were written by the persons named, but they
were probably narratives of their lives and times, and may have been written either
by themselves or by others.
The seer… the prophet… the seer — In the Hebrew these are three different words,
the roeh, the nabi, and the chozeh. On roeh and nabi see note on 1 Samuel 9:9,
where it is shown that roeh is the more ancient and popular name for a prophet,
(nabi,) or one gifted with unusual foresight and wisdom. “Roeh is a title almost
appropriated to Samuel. It is only used ten times, and in seven of these it is applied
to Samuel. 1 Samuel 9:9; 1 Samuel 9:11; 1 Samuel 9:18-19; 1 Chronicles 9:22; 1
Chronicles 26:28; 1 Chronicles 29:29. On two other occasions it is applied to
Hanani. 2 Chronicles 16:7; 2 Chronicles 16:10. Once it is used by Isaiah, (Isaiah
30:10,) with no reference to any particular person.” — SMITH’S Bib. Dic. Chozeh
has been thought by some to have been the title of the prophet or seer that was
officially attached to the king’s household. Comp. 1 Chronicles 21:9; 1 Chronicles
25:5. But the words roeh and chozeh have substantially the same meaning, and in
fact the three, nabi, roeh, and chozeh, seem to have been often used interchangeably.
“It has been alleged by some,” says Wordsworth, “that David’s old age and death
were overhung with clouds. But if the facts are carefully collected and duly
considered, it will be seen and acknowledged that, though some mists and shadows
of human weakness obscured the evening of David’s life, yet, by an extraordinary
effort, the inner spiritual light struggled through the vail of mortal sadness and
infirmity, and by the help of divine grace it beamed out in gleams of glory; and the
sun broke forth with supernatural brilliance and extraordinary lustre just before it
went down; and if there was ever a glorious sunset in this world, it was that of
David, ‘the man after God’s own heart,’ the type of ‘the Sun of Righteousness,’ who
is ‘the Light of the world.’”
136

137. BI 29-30, “Now the acts of David the king, first and last, behold, they are written in the
book of Samuel the seer.
A pastoral retrospect
We are reminded—
I. Of the supreme providence of God ordering all things after the counsel of His own
will. Time passes over us like a mighty current, but as Andrew Fuller observed, we are
like little fishes playing in the stream; we are borne along with the current, but we
cannot control its direction nor alter its course. This illustrates the language of Scripture
(Act_16:26).
II. How insignificant, in one point of view, and how important in another, is a life of
ordinary duration.
III. That though times pass over us without being subject to our control, though we have
but little influence upon them, they hate a great influence upon us. By the character of
the times that pass over us our moral condition is greatly affected.
IV. That in proportion to the importance and the stirring character of the times that
have passed over us must be our personal responsibility. (Thomas Toller.)
Life’s vicissitudes
I. They are numerous.
1. There are personal vicissitudes.
(1) Corporeal.
(2) Intellectual.
(3) Moral.
2. There are common vicissitudes. The earth is a theatre of perpetual change.
II. They are memorable. The vicissitudes of life deserve a record; they are things to be
remembered by man. Why?
1. Because they serve to unfold the preparatory character of our state.
2. Because they develop the agency of God.
3. Because they show the importance of confiding in the Immutable.
4. Because they tend to direct us to the true scene of rest. The vicissitudes of our
history are hands on the face of life’s chronometer; they measure the hours in our
short days that are gone, and intimate the few that may yet remain. (Homilist.)
And the times that went over him.
The waves of time
137

138. The principle which dictated the selection by the chronicler of this somewhat strange
phrase is true about the life of every man.
I. Note “times” which make up each life. By “the times” the writer does not merely mean
the succession of moments. Each life is made up of a series, not merely of successive
moments, but of well-marked epochs, each of which has its own character, its own
responsibilities, its own opportunities, in each of which there is some special work to be
done, some grace to be cultivated, some lesson to be learned, some sacrifice to be made;
and if it is let slip it never comes back any more. The old alchemists used to believe that
there was what they called the “moment of projection” when, into the heaving molten
mass in their crucible, if they dropped the magic powder, the whole would turn into
gold; an instant later and there would be explosion and death; an instant earlier and
there would be no effect. And so God’s moments come to us, every one of them—a crisis.
II. The power that moves the times. How dreary a thing it is if all that we have to say
about life is, “The times pass over us,” like the blind rush of the stream, or the movement
of the sea around our coasts, eating away here, and depositing its spoils there,
sometimes taking and sometimes giving, but all the work of mere aimless and
purposeless chance or of natural causes. There is nothing more dismal or paralysing
than the contemplation of the flow of the times over our heads, unless we see in their
flow something far more than that. The passage of our epochs over us is not merely the
aimless low of a stream but the movement of a current which God directs. “My times are
in Thy hand.”
III. How eloquently the text suggests the transiency of all the “times.” They “passed over
him” as the wind through an archway, that whistles and cometh not again. How blessed
it is to cherish that wholesome sense of the transieney of things here below! The times
roll over us, like the seas that break upon some isolated rock, and when the tide has
fallen and the vain flood has subsided the rock is them. If the world helps us to God, we
need not mind though it passes and the fashion thereof.
IV. The transitory “times that went over” Israel’s king are all recorded imperishably on
the pages here. The record, though condensed, lives for ever. It takes a thousand rose-
trees to make a vial full of essence of roses. The record and issues of life will be
condensed into small compass, but the essence of it is eternal. We shall find it again, and
have to drink as we have brewed, when we get yonder. (A. M Maclaren, D. D.)
The times of individuals and nations
The word “times” does not convey here the ides of duration merely; the word in the
plural includes also the events and circumstances which marked that period of duration,
and in all their variety of complexion gave to it its distinguishing character. The
expression reminds us that seasons of eventful importance are often occurring to
individuals and peoples, and of the manner in which these succeed each other in
frequent alternations, both in personal and national life.
I. In individual life. Each one has his own times—his own part in the events which
transpire as the great wheel of providence revolves. How varied a scene does life for the
most part present. We are like travellers who pass now through smiling vales, and now
are shut in by mountains, and look up on steep cliffs and overhanging crags. We am
mariners around whom the winds are ever shifting, and often dying into calm—now they
138

139. spread their salts to the breeze, now again not a breath is astir and they can scarcely feel
that they advance—now yet again they have to make way against head-wind, and to tack
hither and thither to make way at all—variable are the scenes of our journey or of our
life’s navigation. Look at David; at Paul. See the great Tasso, at one time frequenting a
palace, and wooing, as was thought, princesses with his song, but ere long immured in a
prison. Think of Napoleon at Erfurt when on his way to Russia, with attendant kings
waiting in his ante-chamber, and of the same man a few years afterwards at St. Helena—
his visions of glory all gone—thrown back wholly on the memories of the past, the caged
conqueror of the nations! These are marked cases illustrative of “the times” of human
life. All these things constitute an important moral exercise. This discipline of life is in
wise and beneficent co-operation with the voice of conscience and the calls of the Bible.
It varies the tones of the appeal by which men are summoned to duty and to God.
II. The national. Life. Here we find the same variety in the complexion of events, the
same aspect of vicissitude, as in the caps of individuals. Look, for example, at Israel,
Babylon, Persia, Greece, Rome, Venice, and our own country. In nature the wild play of
the winds, and the drifting of the snow, and the seething of the lightning is all but part of
a system. We might think that these agencies were running riot, controlled by no law,
and tending to no issue but confusion and chaos. But it is not so. And in the times that
go over the earth year by year, as summer pasture into autumn, and the temperature
declines, and the days are shortened, and the trees are stripped of their foliage, and the
discoloured leaves are seen falling to the ground, and rotting there, till there comes the
rigour and the frost of winter—all, nevertheless, is not going to desolation. The failing
leaves nourish the soil on which they are left to decay. Wild winds and storms, shortened
days and lengthened nights, are just the discipline the earth needs, and winter becomes
thus the necessary prelude to and preparation for the opening buds of spring and the
fertility of summer. So it is in nature, and so it often is in the providence of God over
nations and the world. (E. T. Prust.)
Life’s changing current
I. Times make a deep mark upon the body.
II. Equally marked is their effect u they pass over us upon our intellectual nature.
III. Not less striking or important is the stamp of time upon the history of our
sensibilities.
IV. The most important change is the one that refers to our moral and spiritual state.
V. Our social and relative condition is subject to the constant variations of time. (S. T.
Spear.)
Times
Amongst rational beings that life is longest, whether brief or protracted its outward turn,
into which the largest amount of mind, of mental and moral activity, is condensed. It is
possible for the longest life to be really briefer than the shortest, and the child or youth
may die older, with more of life crowded into its brief existence, than he whom dull mad
stagnant being drags on to an inglorious old age. (J. Caird.)
139

140. 30 together with the details of his reign and power,
and the circumstances that surrounded him and
Israel and the kingdoms of all the other lands.
BARNES, "The times that went over him - i. e., the events that happened to him.
Compare Psa_31:15.
All the kingdoms of the countries - The kingdoms, i. e., of Moab, Ammon,
Damascus, Zobah, etc. See the full phrase in 2Ch_17:10. Some account of these
kingdoms would necessarily have been given in any history of David’s reign.
CLARKE, "The times that went over him - The transactions of his reign, and the
occurrences and vicissitudes in his own kingdom, as well as those which were over all
the kingdoms of the countries, i.e., in the surrounding nations, in most of which David
had a share during his forty years’ reign. Relative to the character of David, see a few
remarks in the note on 1Ki_2:10 (note); and see more at the end of the Psalms.
Dr. Delaney gives a just view of his character in a few words: “To sum up all, David
was a true believer, a zealous adorer of God, teacher of his law and worship, and inspirer
of his praise. A glorious example, a perpetual and inexhaustible fountain of true piety. A
consummate and unequalled hero; a skillful and fortunate captain; a steady patriot; a
wise ruler; a faithful, generous, and magnanimous friend; and, what is yet rarer, a no
less generous and magnanimous enemy. A true penitent, a divine musician, a sublime
poet, and an inspired prophet. By birth, a peasant; by merit, a prince; in youth, a hero; in
manhood, a monarch; and in age, a saint.” The matter of Uriah and Bath-sheba is his
great but only blot! There he sinned deeply; and no man ever suffered more in his body,
soul, and domestic affairs, than he did in consequence. His penitence was as deep and as
extraordinary as his crime; and nothing could surpass both but that eternal mercy that
took away the guilt, assuaged the sorrow, and restored this most humbled transgressor
to character, holiness, and happiness. Let the God of David be exalted for ever!
GILL, "With all his reign and his might,.... The whole of it, and the mighty valiant
140

141. acts done by him, the battles he fought, and the victories he obtained:
and the times that went over him, and over Israel, and all the kingdoms of
the countries; things that were done in his time in Israel, and in the nations round
about subdued by him, as Moab, Ammon, Syria, and Philistia.
BENSON, “1 Chronicles 29:30. The times that went over him — The transactions of
his reign, and the changes that befell him; both his troubles and successes, the word
time or times being often put for things done or happening in them. And over all the
kingdoms of the countries — Those countries which bordered upon, or were not far
distant from the land of Canaan, the history of which was in part connected with
that of the Israelites. For the sketch of the character of David, we refer our readers
to our notes on 2 Samuel 24:25.
TRAPP, “1 Chronicles 29:30 With all his reign and his might, and the times that
went over him, and over Israel, and over all the kingdoms of the countries.
Ver. 30. And the times that went over him.] The good and evil occurrents; for the
prosperity of the best, like checker work, is interwoven with crosses, and David had
his part of both.
Soli Deo Gloria
PULPIT, “The phrase in this verse, The times that went over him, is noticeable as an
hapax legomenon. There are, however, not a few phrases more or less nearly
approaching it in sense, and all hinging on the word times (1 Chronicles 12:32;
Esther 1:13; Job 24:1.; Psalms 31:15; Daniel 7:25). The last sentence of this chapter
is illustrated, and most suggestively, by 2 Chronicles 12:8; 2 Chronicles 17:10, 2
Chronicles 17:11, 22-30; Ezra 9:1-15.
COKE, “1 Chronicles 29:30. And the times that went over him— The transactions
are to be understood, which are usually denoted by the times, and which shew what
was the nature of the times; a mode of speaking which is common to almost all
languages. The kingdoms of the countries, is rendered by Houbigant and the LXX,
the kingdoms of the land; 1:e. the kingdoms of the land of promise. See Matthew
4:8. Luke 4:5.
141

142. REFLECTIONS.—1st, Having finished his discourse to Solomon, David addresses
himself to the people, to exhort them to a liberal contribution. The work was great:
a palace for God deserved the utmost magnificence; we can never do enough for
him. Solomon was young, and therefore their help was the more needful: beginners
must be encouraged. What he himself had done should engage their liberality. He
intended not to lay the chief burden on them; he had prepared with his utmost
might, and led the way; for he had a hearty affection to the service, which made him
so cheerful a giver, and so warm an advocate for it; and therefore he might well ask,
Who is willing to consecrate his service this day unto the Lord? not doubting but
they would be as ready immediately to give, as he was to solicit. Note; (1.) That is a
pleasing service to God, which is done from hearty affection to him. (2.) When our
heart is right, our hand will be open; a niggard soul cannot be a child of God. (3.)
God loveth a cheerful giver. (4.) When we lead the way ourselves in what is good, we
can with confidence say, Be ye followers of me. (5.) It is not enough to give ourselves,
but we are bound to stir up others also to every work of faith and labour of love. (6.)
What we do for God, must be done without delay.—The success of his exhortation
was great. Willingly the princes and people offered a sum immense! amounting,
according to Brerewood's computation, to 22,607,500£. besides precious stones, and
of brass and iron a prodigious weight. The people were happy that they had it to
give, and hearts to offer it; and David rejoiced at a liberality which testified such
real zeal for God's glory, and afforded such a promising prospect for his son. Note;
(1.) What we bestow in God's service usually brings its own reward in present
comfort. (2.) Every christian is happy to see a mutual emulation in good works. (3.)
It is a joy to God's departing saints, to leave the world in the comfortable prospect
of the growing increase of God's church.
2nd, Big with the sense of divine mercy, and filled with joy at the gracious
inclinations which appeared in the people, David pours out in thankful adoration
his grateful heart before God and this great congregation. Note; Praise and
thanksgiving are ever our bounden duty; but they especially become departing
saints of God, ready to enter on the service of everlasting praise.
1. We have here his grateful prayer. [1.] With adoration he begins, blessing the name
of Israel's God, exalting his almighty power, his transcendant greatness and glory,
his sovereign dominion, and universal agency and government: of him and from him
came all that they possessed, and to him alone the praise of all was due. Note; When
we approach God in prayer, our hearts should be impressed with a sense of his
adorable perfections, that with reverence and godly fear we may bow before him.
[2.] With thankfulness he ascribes to God the ability and inclination that he had
given them to contribute so liberally for his service. Note; No works merit any thing
142

143. at God's hands; but it is a fresh obligation upon ourselves, that we are inclined or
enabled to do good. [3.] With deep humility he mentions their poor imperfect
services. Though so great a king, so good a man, he speaks of himself as a worm
before God; and of his people, though so rich, numerous, and great, as strangers
and sojourners; as creatures of a day, whose momentary existence here below made
their greatest services appear trivial before the eternal God. And what they had
offered, was but out of the abundance that God had bestowed, only a part of what
was lent them of the Lord. Note; (1.) They who have the deepest sense of God's
perfections, will have the lowliest apprehensions of themselves. (2.) Whatever we are
enabled to do for God, from him both the holy desire and the just work proceed; so
that boasting is for ever excluded. (3.) The more we consider how short our moment
is, the greater diligence we should use to fill it with works of faith and labours of
love, which, through Jesus Christ, may redound to the praise and glory of God. [4.]
He could appeal to God for the simplicity of his heart before him, as he was
comfortably confident also in the people. Note; It is a solid satisfaction to have the
testimony of our conscience, that in godly sincerity we have our conversation in the
world. [5.] He begs, that God, as their covenant God, would ever keep alive in the
hearts of the people the same gracious dispositions, and incline them to his blessed
service; and that Solomon might possess an upright heart, be enabled exactly to
correspond with the pattern given him to build God's palace, and, above all, to
follow God's holy law, without which the temple-service could profit him nothing.
Note; (1.) Our good purposes will be of no long continuance, unless he who hath
excited them continues to preserve them. (2.) This must awaken our unceasing
prayers for continual strength to persevere. (3.) A heart sincerely fixed upon God, is
the greatest blessing that God can bestow upon us here below.
2. As the king enjoined, the people gladly gave their assent to this grateful prayer,
bowing their heads in token of adoration, and withal paying their respects to the
king, whom they regarded as the chief human means of their present happy state.
On this occasion a great sacrifice was offered of burnt-offerings in honour of God,
and peace-offerings of thanksgiving; on which the whole congregation were nobly
feasted, and rejoiced before the Lord. Solomon was now a second time solemnly
invested with the sovereign power, as he had been more hastily before, on Adonijah's
aspiring to the throne; and Abiathar being degraded for his adherence to Adonijah,
Zadok was appointed chief priest in his stead. Note; (1.) While we bow the head
before God, we must lift up the heart to him. (2.) Those who in God's hands are
made to us the instruments of spiritual good, we must ever love and respect. (3.)
Holy joy should enliven every act of communion with God. (4.) We have now an
unction from the Holy One; but we expect a second more glorious inauguration,
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144. when the Son of David shall bring his saints to sit down with him on his throne.
3rdly, We have here,
1. Solomon on the throne. It is called the Lord's throne, he being Israel's immediate
king, setting up whom he pleased for his vicegerents, prescribing all their laws, and
directing them in all their undertakings. Great prosperity was the natural
consequence therefore, as long as the king continued faithful to him who had
appointed him. All the great men of the kingdom, and David's sons, though elder
than Solomon, peaceably acquiesced in the divine appointment, and swore fidelity
and allegiance to him; so that he appeared with distinguished splendour, and out-
shone all his predecessors. Perhaps his person was as majestic as his throne was
resplendent, and commanded awe and respect from all around him. Note; Since
David's son, the greater than Solomon, now sits on the throne, it should be our
happiness and honour to submit to his government, and pledge to him our faithful
hearts.
2. David in the grave. After a long reign, distinguished with glory, and crowned with
riches and honour, the good old king, full of days, like a ripe sheaf in time of
harvest, was gathered to the tomb; and went to awake up in God's likeness, in which
alone he hoped to enjoy perfect felicity. For a fuller account of his life and victories,
we are referred to the books of Samuel, Nathan, and Gad; either the canonical
books of Samuel, the latter of which these prophets might have written, or to some
authentic records that they kept, which, not being divinely inspired, or not designed
to be preserved in the church, have since perished. Note; (1.) The throne and the
tomb are but a step asunder. This stamps vanity on all sublunary greatness, and
should quicken us to seek a more enduring kingdom. (2.) A good man, however
distinguished his station, will have enough of this world, and wait with desire his
dismission to that blest abode where alone true joys are to be found.
THUS died DAVID, that great prince and saint, who at once possessed every royal,
religious, and political virtue. Valiant and intrepid in danger; just, clement, and wise
in government; penetrated with a filial and respectful fear, and at the same time a
tender and solid love for his God; sensible of the punishments and disgraces of his
people, even to the offering of his own life to save them from death, 2 Samuel 24:17.
A man after God's own heart, the pattern of all other princes; who always walked in
the ways of the Lord, and obeyed his commandments with a perfect heart; to whom
Scripture bears testimony that he can only be reproached with the crime he
committed with Bath-sheba, and against Uriah, 1 Kings 15:5. But then, what
repentance did this crime produce! With what pious sentiments did he confess and
proclaim it in the face of all the earth! What can be more wonderful than that lenity
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145. which he testified towards Saul, and which he always preserved amid the most cruel
and unjust persecutions? Being only under the law, did he not attain the summit of
gospel perfection and christian philosophy? And did he not more than once deserve
the crown of martyrdom, for sparing the life of his enemy when God had delivered
him into his hands?
But that which is most consolatory to christians in the person and life of this prince,
is, that there are remarked in them an infinite number of admirable relations with
those of Jesus Christ; and that we find in them not only the promises of the birth
and reign of the Saviour, but also types which represent him to us in a very sensible
manner. David, born at Bethlehem, and distinguished for the beauty which shone in
his aspect, is chosen from amidst his brethren, to receive regal unction from the
hands of Samuel, and to govern Israel instead of Saul, cast off for his disobedience
and presumption. JESUS, the well-beloved of the Father, the fairest of all the sons of
men, is born in the same town of Bethlehem, and is anointed above his brethren; 1:e.
is declared the Messiah and anointed of the Lord, and the first born amongst many
brethren; destined to be the head and king of his church, and of the chosen people;
and this by the abrogation of the first covenant, which becomes useless by the death
of Jesus Christ.
Do not David's victory over Goliath, the jealousy of his brethren against him, and
the persecutions which he suffered from Saul, represent to us Jesus Christ, the
conqueror of the devil, of death, and of sin, by the cross; and persecuted in his
person by the synagogue, and in his disciples by the Gentiles? But as David, upheld
by the protection of the Lord, surmounts every danger, avoids all the snares of his
enemies, and sees himself at length, in spite of all, upon the throne of his people; so
the SAVIOUR OF THE WORLD remains victorious over all who attack his person
and his servants, and establishes his throne upon the ruins of theirs who strive to
abolish his empire.
Absalom revolts against David; who is forced to fly from Jerusalem on foot, tears in
his eyes, his head covered, and abandoned by most of his people. Ahitophel in a
manner delivers him up to his enemy, by giving Absalom pernicious counsel against
him; all which, however, hinders not David from overcoming his adversaries, and
returning to the possession of his dominions more glorious and more powerful than
ever. And thus too the Saviour of the world, betrayed and delivered up by one of his
disciples, quits Jerusalem loaded with his cross, to suffer upon Calvary an
ignominious death: but this punishment, which his enemies considered as his
destruction, and their triumph, became the victory and exaltation of Jesus: it is
thereby that he is entered into his kingdom, and hath gained to himself a faithful
people, a chosen inheritance: I mean the christian church, the object of his favour
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146. and his love.
Thus far Calmet has delineated the character of David. It were easy to mark out a
variety of other circumstances in which the typical resemblance holds between
Christ and David. But, leaving these to the reader's reflections we conclude the
whole concerning this monarch in Dr. Delaney's words:
"Not to insist upon his great personal accomplishments, such as beauty, stature,
strength, swiftness, and eloquence; his character is sufficiently distinguished by the
nobler qualities, endowments, and events."
"Exalted from an humble shepherd to a mighty monarch, without the least tincture
of pride, disdain, or envy! Nay, quite otherwise, remarkably humble in exaltation, or
rather humbled by it! Exalted unenvied! Exalted himself, and equally exalting the
state he ruled; raising it from contempt, poverty, and oppression, to wealth, dignity,
and sway! A man experienced in every vicissitude of life, and equal to them all!
Thoroughly tried in adversity, and tempted by success; yet still superior! Cruelly
and unjustly persecuted; yet not to be provoked even to just revenge! In the saddest
and suddenest reverse of fortune, depressed by nothing, but the remembrance of
guilt; and in consequence of that, unhumbled to any thing but God."
"To sum up all; a true believer and zealous adorer of God! Teacher of his law and
worship, and inspirer of his praise! A consummate and unequalled hero! A skilful
captain! A steady patriot, a wise ruler; a faithful, a generous, and a magnanimous
friend! And, what is yet rarer, a no less generous and magnanimous enemy! A true
penitent, a divine musician, a sublime poet, and an inspired prophet! By birth a
peasant; by desert a prince! In youth a hero; in manhood a monarch; and in age a
saint!"
ELLICOTT, “ (30) And his might.—Or, valour, prowess. (See 1 Chronicles 29:11.)
His warlike achievements are intended. (Comp. 1 Kings 15:23; Judges 8:21.)
And the times that went over him.—Heb., passed over him. The seasons of good and
evil fortune, the vicissitudes of his own and his people’s history. (Comp. 1
Chronicles 12:32; Psalms 31:16; Job 24:1 [=seasons of judgment]; Daniel 9:25.)
And over all the kingdoms of the countries.—Viz., those with which David had
relations of friendship or war, such as the Philistines, Aramæans, Hamathites, and
other surrounding peoples. (Comp. chap .)
Kingdoms of the countries.—2 Chronicles 12:8; 2 Chronicles 17:10; 2 Chronicles
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147. 20:29; not elsewhere.
The Syriac adds: “Because that David did that which was good before the Lord, and
departed not from anything that he commanded him all the days of his life.”
POOLE, “ The times that went over him, i.e. the changes which befell him, both his
persecutions and manifold troubles, and his great successes and achievements; the
word time or times being oft put for things done or happening in them, as Psalms
31:15 87:5.
Of the countries, Heb. of these countries, to wit, bordering upon the land of Canaan,
or not far from it.
Footnotes:
1 Chronicles 29:2 The meaning of the Hebrew
for this word is uncertain.
1 Chronicles 29:4 That is, about 110 tons or
about 100 metric tons
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148. 1 Chronicles 29:4 That is, about 260 tons or
about 235 metric tons
1 Chronicles 29:7 That is, about 190 tons or
about 170 metric tons
1 Chronicles 29:7 That is, about 185 pounds or
about 84 kilograms
1 Chronicles 29:7 That is, about 380 tons or
about 340 metric tons
1 Chronicles 29:7 That is, about 675 tons or
about 610 metric tons
1 Chronicles 29:7 That is, about 3,800 tons or
about 3,400 metric tons
148