1 Chronicles 29:1–25

29:6–9 The involvement of all of the leaders in giving is emphasized by the repetition of the different categories (cf. 28:1). To enable his hearers to appreciate the amount given (in a practice common among translators since), one amount is converted to contemporary currency: “darics,” a Persian gold coin named after Darius I and first minted no earlier than 515 BC. An unexpected naming of “Jehiel the Gershonite” is a reminder of the importance of David’s appointing of people to bear responsibilities for administering “the treasury” (26:20–21).

Some giving can be for self-glorification (cf. Matt. 6:2), but here it is “freely to the Lord.” The parallels with the description of generous giving for the tabernacle (Ex. 25:1–7; 35:4–9, 20–29) are yet another way in which the temple continues the Mosaic traditions associated with the tabernacle.³ It is a privilege to give to God, and when this is done by a whole congregation, the result is that all “rejoice.” Worship and giving is not just a matter of duty but a “joy” (cf. 1 Chron. 12:40; 15:25; 16:10, 31; etc.).

29:10–13 The joy of people and king leads into song, as David praises God. David’s kingship and the temple may be initiating a new era in the history of the people, and David may rightly call the Lord “my God” (11:19; 22:7; 28:20; 29:2) and charge Solomon to make him “your God” (22:11, 18; 28:8–9), but this is within the centuries-long context of God’s relationship with his people. David addresses the Lord on behalf of all the assembly as “the God of Israel our father” and later as “the God of Abraham, Isaac, and Israel, our fathers” (29:18); the basic identity of the people is not as subjects of David but as a people with a long history of being related to the “Lord.”

In a form of prayer that became common in later Jewish worship, David accumulates words and phrases in addressing God: “greatness,” used in 17:19, 21 of “great things,” specifically the exodus and the promises to David; “power” (“might”), also in 29:12 of God and verse 30 of David, often associated with victories; “glory,” here tiferet, “splendor, beauty,” not the common kabod; “victory,” netsakh, alternatively translated “splendor, glory” (as in 1 Sam. 15:29);⁴ and “majesty,” also in 1 Chronicles 16:27, and given by God to Solomon (29:25)—everything that belongs to him. For the Chronicler’s hearers, without a Davidic king and under Persian rule, here is proclaimed the continuing reality of God’s “kingdom” as he “rule[s] over all” (cf. 16:23–33). In praise God’s people affirm the reality that transcends what is seen with the eyes. David and the people may have given generously, but the praise is to the God from whom come “both riches and honor.” David may have urged Solomon to “be strong” (22:13; 28:10, 20), but God is the source of human greatness and strength (cf. 29:18–19).

29:14–19 Dwelling on God, his character and deeds, leads to fresh understanding of self: “Who am I, and what is my people . . . ?” (cf. 17:16, 21). Hitherto the Chronicler has provided much detail of all the preparations David had made for the temple and the resources provided (from ch. 22 on), but in his final words David gives all the glory to God. Everything David and the people have and give is always from God; David may be “king,” but he and the people have no more status than “strangers . . . and sojourners,” people who have no property (and so no security) and who live by the good graces of those who are citizens (cf. 16:19–22).⁵ Here are echoes of Psalms 39:12; 102:11. At the same time, they come to the “Lord, our God”; they have an ongoing active relationship with “the God of Abraham, Isaac, and Israel, our fathers,” evident in his giving to them and their giving freely to him.

That God “test[s] the heart” and knows the genuine willingness of David and the people is not a reason to be fearful or, alternatively, self-congratulatory; instead it becomes the basis for two petitions. Matching the previous order and content of the charge to the people to “observe and seek out all the commandments of the Lord your God” and then to Solomon to “serve him with a whole heart” (28:8, 9), the petitions are, first, that God might enable current “purposes and thoughts in the hearts of [the] people” to continue and, second, that Solomon may be given “a whole heart . . . [to] keep your commandments.” All of the preparations to date are inadequate if the people and king do not continue to serve God wholeheartedly. The call to obey is tied together with God’s enabling. While “every intention [and] thoughts of [human] hearts” may be “evil” (Gen. 6:5 has same Hb. phrase as in 1 Chron. 29:18; also 28:9, “plan and thought”), by God’s grace and in prayer they can become pleasing.⁶

Again the Chronicler affirms the place of the Davidic king, set within a context of priority to God and the willing service of all the people, centered in the building of God’s “palace” (cf. 29:1). His hearers would be well aware of the subsequent failures of people and kings, but the inclusion of this prayer as the final words of David is an encouragement for them to make it their own humble and heartfelt prayer in their present.

29:20–22a In Chronicles David’s last words are praise, with the people joining to “bless the Lord,” shown in action as they “paid homage” (the word points to prostration) to “the Lord” and to “the king” as God’s vicegerent. Their “sacrifices” are acts of dedication, thanksgiving, and fellowship, and the celebration culminates in festivity. David’s reign began with a time of national feasting (12:38–40) and ends likewise, as “all the assembly . . . ate and drank,” this time “before the Lord,” in his presence. The celebration by a wide representative leadership that is committed to a new era and to building the temple is an echo of Mount Sinai, as there Moses and the leaders “beheld God, and ate and drank” (Ex. 24:9–11). As is common in most cultures in which significant events include eating together, commitment to tabernacle and temple are both occasions of celebratory meals. “Great gladness [Hb. simkhah, “joy,” as in 1 Chron. 29:9, 22a]” is truly found in the presence of God.⁷

29:22b–25 The Chronicler’s hearers would have been familiar with the account in 1 Kings 1 of Solomon’s hurriedly arranged coronation, preempting Adonijah’s coup that was supported by many in the court. The Chronicler as usual focuses on unity and tells only of “the second time,” by “all the assembly” (“made . . . king” continues a series of plural verbs since 1 Chron. 29:20); Solomon is given universal allegiance, including from “all the sons of King David” (v. 24; cf. 1 Kings 1:9–10).

Solomon is anointed as “prince” (Hb. nagid; cf. comment on 1 Chron. 11:1–3, where it is first used for David; also 17:7), a reminder that as “king” he is accountable to God. God’s rule is made explicit in the following statement: “Solomon sat on the throne of the Lord” (cf. 28:5, “sit on the throne of the kingdom of the Lord over Israel”; contrast 1 Kings 2:12, “the throne of David, his father”).⁸ The associated anointing of “Zadok as priest” raises questions, as he has already been prominent during David’s reign (1 Chron. 15:11; 16:39; 18:16; 24:3). It may be that this refers to his official sole position under a new king, associating the leaders with the appointment and not mentioning the divisive circumstances. (Abiathar had earlier been named alongside Zadok [15:11; 2 Sam. 15:24, 29; 17:15; 19:11; 20:25], but Solomon demoted him following his support of Adonijah [1 Kings 1:5–8; 2:26–27, 35].)

At the very beginning of Solomon’s reign we are alerted to his subsequent unequaled prosperity and success, but this is not to be ascribed simply to Solomon’s abilities. The similar summary in 1 Kings 2:12 includes “and his kingdom was firmly established,” repeated in 2:46 after Solomon ruthlessly ensures the death of potential opponents! The Chronicler, in contrast, speaks of how “all Israel obeyed him,” including leaders, and insists this was due to the Lord’s actions: “The Lord made Solomon very great in the sight of all Israel and bestowed on him such [unequaled] royal majesty.”