I Chronicles 15

The bringing in of the ark to the city of David was a very good work; it was resolved upon (13:4), and attempted, but not perfected; it lay by the way in the house of Obed-edom. Now this chapter gives us an account of the completing of that good work.

I. How it was done more regularly than before.

1. A place was prepared for it, ver. 1.

2. The priests were ordered to carry it, ver. 2 -15.

3. The Levites had their offices assigned them in attending on it, ver. 16 -24.

II. How it was done more successfully than before, ver. 25.

1. The Levites made no mistake in their work, ver. 26.

2. David and the people met with no damp upon their joy, ver. 27, 28. As for Michal's despising David, it was nothing, ver. 29.

I Chronicles 15:1-24

The Removal of the Ark. B. C. 1047.

¹ And David made him houses in the city of David, and prepared a place for the ark of God, and pitched for it a tent. ² Then David said, None ought to carry the ark of God but the Levites: for them hath the LORD chosen to carry the ark of God, and to minister unto him for ever. ³ And David gathered all Israel together to Jerusalem, to bring up the ark of the LORD unto his place, which he had prepared for it. ⁴ And David assembled the children of Aaron, and the Levites: ⁵ Of the sons of Kohath; Uriel the chief, and his brethren an hundred and twenty: ⁶ Of the sons of Merari; Asaiah the chief, and his brethren two hundred and twenty: ⁷ Of the sons of Gershom; Joel the chief, and his brethren an hundred and thirty: ⁸ Of the sons of Elizaphan; Shemaiah the chief, and his brethren two hundred: ⁹ Of the sons of Hebron; Eliel the chief, and his brethren fourscore: ¹⁰ Of the sons of Uzziel; Amminadab the chief, and his brethren a hundred and twelve. ¹¹ And David called for Zadok and Abiathar the priests, and for the Levites, for Uriel, Asaiah, and Joel, Shemaiah, and Eliel, and Amminadab, ¹² And said unto them, Ye are the chief of the fathers of the Levites: sanctify yourselves, both ye and your brethren, that ye may bring up the ark of the LORD God of Israel unto the place that I have prepared for it. ¹³ For because ye did it not at the first, the LORD our God made a breach upon us, for that we sought him not after the due order. ¹⁴ So the priests and the Levites sanctified themselves to bring up the ark of the LORD God of Israel. ¹⁵ And the children of the Levites bare the ark of God upon their shoulders with the staves thereon, as Moses commanded according to the word of the LORD. ¹⁶ And David spake to the chief of the Levites to appoint their brethren to be the singers with instruments of music, psalteries and harps and cymbals, sounding, by lifting up the voice with joy. ¹⁷ So the Levites appointed Heman the son of Joel; and of his brethren, Asaph the son of Berechiah; and of the sons of Merari their brethren, Ethan the son of Kushaiah; ¹⁸ And with them their brethren of the second degree, Zechariah, Ben, and Jaaziel, and Shemiramoth, and Jehiel, and Unni, Eliab, and Benaiah, and Maaseiah, and Mattithiah, and Elipheleh, and Mikneiah, and Obed-edom, and Jeiel, the porters. ¹⁹ So the singers, Heman, Asaph, and Ethan, were appointed to sound with cymbals of brass; ²⁰ And Zechariah, and Aziel, and Shemiramoth, and Jehiel, and Unni, and Eliab, and Maaseiah, and Benaiah, with psalteries on Alamoth; ²¹ And Mattithiah, and Elipheleh, and Mikneiah, and Obed-edom, and Jeiel, and Azaziah, with harps on the Sheminith to excel. ²² And Chenaniah, chief of the Levites, was for song: he instructed about the song, because he was skilful. ²³ And Berechiah and Elkanah were doorkeepers for the ark. ²⁴ And Shebaniah, and Jehoshaphat, and Nethaneel, and Amasai, and Zechariah, and Benaiah, and Eliezer, the priests, did blow with the trumpets before the ark of God: and Obed-edom and Jehiah were doorkeepers for the ark.

Preparation is here made for the bringing of the ark home to the city of David from the house of Obed-edom. It is here owned that in the former attempt, though it was a very good work and in it they sought God, yet they sought him, not after the due order, v. 13. "We did not go about our work considerately; and therefore we sped so ill." Note, It is not enough that we do that which is good, but we must do it well – not enough that we seek God in a due ordinance, but we must seek after him, in a due order. Note, also, When we have suffered for our irregularities we must learn thereby to be more regular; then we answer the end of chastisement. Let us see how the matter was mended.

1. David now prepared a place for the reception of the ark, before he brought it to him; and thus he sought in the due order. He had not time to build a house, but he pitched a tent for it (v. 1), probably according to the pattern shown to Moses in the mount, or as near it as might be, of curtains and boards. Observe, When he made houses for himself in the city of David he prepared a place for the ark. Note, Wherever we build for ourselves, we must be sure to make room for God's ark, for a church in the house.

2. David now ordered that the Levites or priests should carry the ark upon their shoulders. Now he bethought himself of that which he could not but know before, that, none ought to carry the ark but the Levites, v. 2. The Kohathites carried it in their ordinary marches, and therefore had no wagons allotted them, because their work was to bear upon their shoulders, Num. 7:9. But upon extraordinary occasions, as when they passed Jordan and compassed Jericho, the priests carried it. This rule was express, and yet David himself forgot it, and put the ark upon a cart. Note, Even those that are very knowing in the word of God, yet have it not always so ready to them as were to be wished when they have occasion to use it. Wise and good men may be guilty of an oversight, which, as soon as they are aware of, they will correct. David did not go about to justify what had been done amiss, nor to lay the blame on others, but owned himself guilty, with others, of not seeking God in a due order, and now took care not only to summon the Levites to the solemnity, as he did all Israel (v. 3), and had done before (ch. 13:2), but to see that they assembled (v. 4), especially the sons of Aaron, v. 11. To them he gives the solemn charge (v. 12): You are the chief of the fathers of the Levites, therefore do you bring up the ark of the Lord. It is expected that those who are advanced above others in dignity should go before others in duty. "You are the chief, and therefore more is expected from you than from others, both by way of service yourselves and influence on the rest. You did it not at first, neither did your duty yourselves nor took care to instruct us, and we smarted for it: The Lord made a breach upon us; we have all smarted for your neglect; this has been by your means (see Mal. 1:9): therefore sanctify yourselves, and mind your business." When those that have suffered for doing ill thus learn to do better the correction is well bestowed.

3. The Levites and priests sanctified themselves (v. 14) and were ready to carry the ark on their shoulders, according to the law, v. 15. Note, Many that are very remiss in their duty, if they were but faithfully told of it, would reform and do better. The breach upon Uzza made the priests more careful to sanctify themselves, that is, to cleanse themselves from all ceremonial pollution and to compose themselves for the solemn service of God, so as to strike a reverence upon the people. Some are made examples, that others may be made exemplary and very cautious.

4. Officers were appointed to be ready to bid the ark welcome, with every possible expression of joy, v. 16. David ordered the chief of the Levites to nominate those that they knew to be proficients for this service. Heman, Asaph, and Ethan, were now first appointed, v. 17. They undertook to sound with symbols (v. 19), others with psalteries (v. 20), others with harps, on the Sheminith, or eighth, eight notes higher or lower than the rest, according to the rules of the concert, v. 21. Some that were priests blew with the trumpet (v. 24), as was usual at the removal of the ark (Num. 10:8) and at solemn feasts, Ps. 81:3. And one was appointed for song (v. 22), for he was skilful in it, could sing well himself and instruct others. Note, As every man has received the gift, so he ought to minister the same, 1 Pet. 4:10. And those that excel in any endowment should not only use it for the common good themselves, but teach others also, and not grudge to make others as wise as themselves. This way of praising God by musical instruments had not hitherto been in use. But David, being a prophet, instituted it by divine direction, and added it to the other carnal ordinances of that dispensation, as the apostle calls them, Heb. 9:10. The New Testament keeps up singing of psalms, but has not appointed church-music. Some were appointed to be porters (v. 18), others door-keepers for the ark (v. 23, 24), and one of these was Obed-edom, who reckoned it no doubt a place of honour, and accepted it as recompence for the entertainment he had given to the ark. He had been for three months housekeeper to the ark, and indeed its landlord. But, when he might not be so any longer, such an affection had he for it that he was glad to be its door-keeper.

I Chronicles 15:25-29

²⁵ So David, and the elders of Israel, and the captains over thousands, went to bring up the ark of the covenant of the LORD out of the house of Obed-edom with joy. ²⁶ And it came to pass, when God helped the Levites that bare the ark of the covenant of the LORD, that they offered seven bullocks and seven rams. ²⁷ And David was clothed with a robe of fine linen, and all the Levites that bare the ark, and the singers, and Chenaniah the master of the song with the singers: David also had upon him an ephod of linen. ²⁸ Thus all Israel brought up the ark of the covenant of the LORD with shouting, and with sound of the cornet, and with trumpets, and with cymbals, making a noise with psalteries and harps. ²⁹ And it came to pass, as the ark of the covenant of the LORD came to the city of David, that Michal the daughter of Saul looking out at a window saw king David dancing and playing: and she despised him in her heart.

All things being got ready for the carrying of the ark to the city of David, and its reception there, we have here an account of the solemnity of this conveyance thither from the house of Obed-edom.

I. God helped the Levites that carried it. The ark was no very great burden, that those who carried it needed any extraordinary help. But,

1. It is good to take notice of the assistance of the divine providence even in those things that fall within the compass of our natural powers: if God did not help us, we could not stir a step.

2. In all our religious exercises we must particularly derive help from heaven. See Acts 26:22. All our sufficiency for holy duties is from God.

3. The Levites, remembering the breach upon Uzza, were probably ready to tremble when they took up the ark; but God helped them, that is, he encouraged them to it, silenced their fears, and strengthened their faith.

4. God helped them to do it decently and well, and without making any mistake. If we perform any religious duties so as to escape a breach, and come off with our lives, we must own it is God that helps us; for, if left to ourselves, we should be guilty of some fatal miscarriages. God's ministers that bear the vessels of the Lord have special need of divine help in their ministrations, that God in them may be glorified and his church edified. And, if God help the Levites, the people have the benefit of it.

II. When they experienced the tokens of God's presence with them they offered sacrifices of praise to him, v. 26. This also he helped them to do. They offered these bullocks and rams perhaps by way of atonement for the former error, that it might not now be remembered against them, as well as by way of acknowledgment for the help now received.

III. There were great expressions of rejoicing used: the sacred music was played, David danced, the singers sang, and the common people shouted, v. 27, 28. This we had before, 2 Sam. 6:14, 15. Learn hence,

1. That we serve a good master, who delights to have his servants sing at their work.

2. That times of public reformation are, and should be, times of public rejoicing. Those are unworthy of the ark that are not glad of it.

3. It is not any disparagement to the greatest of men to show themselves zealous in the acts of devotion. Michal indeed despised David (v. 29); but her despising him did not make him at all despicable; he did not regard it himself, nor did any that were wise and good (and why should we covet the esteem of any but such?) think the worse of him.

I Chronicles 16

This chapter concludes that great affair of the settlement of the ark in the royal city, and with it the settlement of the public worship of God during the reign of David. Here is,

I. The solemnity with which the ark was fixed, ver. 1 -6.

II. The psalm David gave to be sung on this occasion, ver. 7 -36.

III. The settling of the stated public worship of God in order thenceforward, ver. 37 -43.

I Chronicles 16:1-6

The Settlement of the Ark. B. C. 1045.

¹ So they brought the ark of God, and set it in the midst of the tent that David had pitched for it: and they offered burnt sacrifices and peace offerings before God. ² And when David had made an end of offering the burnt offerings and the peace offerings, he blessed the people in the name of the LORD. ³ And he dealt to every one of Israel, both man and woman, to every one a loaf of bread, and a good piece of flesh, and a flagon of wine. ⁴ And he appointed certain of the Levites to minister before the ark of the LORD, and to record, and to thank and praise the LORD God of Israel: ⁵ Asaph the chief, and next to him Zechariah, Jeiel, and Shemiramoth, and Jehiel, and Mattithiah, and Eliab, and Benaiah, and Obed-edom: and Jeiel with psalteries and with harps; but Asaph made a sound with cymbals; ⁶ Benaiah also and Jahaziel the priests with trumpets continually before the ark of the covenant of God.

It was a glorious day when the ark of God was safely lodged in the tent David had pitched for it. That good man had his heart much upon it, could not sleep contentedly till it was done, Ps. 132:4, 5.

I. The circumstances of the ark were now,

1. Better than what they had been. It had been obscure in a country town, in the fields of the wood; now it was removed to a public place, to the royal city, where all might resort to it. It had been neglected, as a despised broken vessel; now it was attended with veneration, and God was enquired of by it. It had borrowed a room in a private house, which it enjoyed by courtesy; now it had a habitation of its own entirely to itself, was set in the midst of it, and not crowded into a corner. Note, Though God's word and ordinances may be clouded and eclipsed for a time, they shall at length shine out of obscurity. Yet,

2. They were much short of what was intended in the next reign, when the temple was to be built. This was but a tent, a poor mean dwelling; yet this was the tabernacle, the temple which David in his psalms often speaks of with so much affection. David, who pitched a tent for the ark and continued steadfast to it, did far better than Solomon, who built a temple for it and yet in his latter end turned his back upon it. The church's poorest times were its purest.

II. Now David was easy in his mind, the ark was fixed, and fixed near him. Now see how he takes care,

1. That God shall have the glory of it. Two ways he gives him honour upon this occasion: – (1.) By sacrifices (v. 1), burnt-offerings in adoration of his perfections, peace-offerings in acknowledgment of his favours. (2.) By songs: he appointed Levites to record this story in a song for the benefit of others, or to celebrate it themselves by thanking and praising the God of Israel, v. 4. All our rejoicings must express themselves in thanksgivings to him from whom all our comforts are received.

2. That the people shall have the joy of it. They shall fare the better for this day's solemnity; for he gives them all what is worth coming for, not only a royal treat in honour of the day (v. 3), in which David showed himself generous to his subjects, as he had found God gracious to him (those whose hearts are enlarged with holy joy should show it by being open-handed); but (which is far better) he gives them also a blessing in the name of the Lord, as a father, as a prophet, v. 2. He prayed to God for them, and commended them to his grace. In the name of the Word of the Lord (so the Targum), the essential eternal Word, who is Jehovah, and through whom all blessings come to us.

I Chronicles 16:7-36

David's Psalm of Praise. B. C. 1045.

⁷ Then on that day David delivered first this psalm to thank the LORD into the hand of Asaph and his brethren. ⁸ Give thanks unto the LORD, call upon his name, make known his deeds among the people. ⁹ Sing unto him, sing psalms unto him, talk ye of all his wondrous works. ¹⁰ Glory ye in his holy name: let the heart of them rejoice that seek the LORD. ¹¹ Seek the LORD and his strength, seek his face continually. ¹² Remember his marvellous works that he hath done, his wonders, and the judgments of his mouth; ¹³ O ye seed of Israel his servant, ye children of Jacob, his chosen ones. ¹⁴ He is the LORD our God; his judgments are in all the earth. ¹⁵ Be ye mindful always of his covenant; the word which he commanded to a thousand generations; ¹⁶ Even of the covenant which he made with Abraham, and of his oath unto Isaac; ¹⁷ And hath confirmed the same to Jacob for a law, and to Israel for an everlasting covenant, ¹⁸ Saying, Unto thee will I give the land of Canaan, the lot of your inheritance; ¹⁹ When ye were but few, even a few, and strangers in it. ²⁰ And when they went from nation to nation, and from one kingdom to another people; ²¹ He suffered no man to do them wrong: yea, he reproved kings for their sakes, ²² Saying, Touch not mine anointed, and do my prophets no harm. ²³ Sing unto the LORD, all the earth; shew forth from day to day his salvation. ²⁴ Declare his glory among the heathen; his marvellous works among all nations. ²⁵ For great is the LORD, and greatly to be praised: he also is to be feared above all gods. ²⁶ For all the gods of the people are idols: but the LORD made the heavens. ²⁷ Glory and honour are in his presence; strength and gladness are in his place. ²⁸ Give unto the LORD, ye kindreds of the people, give unto the LORD glory and strength. ²⁹ Give unto the LORD the glory due unto his name: bring an offering, and come before him: worship the LORD in the beauty of holiness. ³⁰ Fear before him, all the earth: the world also shall be stable, that it be not moved. ³¹ Let the heavens be glad, and let the earth rejoice: and let men say among the nations, The LORD reigneth. ³² Let the sea roar, and the fulness thereof: let the fields rejoice, and all that is therein. ³³ Then shall the trees of the wood sing out at the presence of the LORD, because he cometh to judge the earth. ³⁴ O give thanks unto the LORD; for he is good; for his mercy endureth for ever. ³⁵ And say ye, Save us, O God of our salvation, and gather us together, and deliver us from the heathen, that we may give thanks to thy holy name, and glory in thy praise. ³⁶ Blessed be the LORD God of Israel for ever and ever. And all the people said, Amen, and praised the LORD.

We have here the thanksgiving psalm which David, by the Spirit, composed, and delivered to the chief musician, to be sung upon occasion of the public entry the ark made into the tent prepared for it. Some think he appointed this hymn to be daily used in the temple service, as duly as the day came; whatever other psalms they sung, they must not omit this. David had penned many psalms before this, some in the time of his trouble by Saul. This was composed before, but was now first delivered into the hand of Asaph, for the use of the church. It is gathered out of several psalms (from the beginning to v. 23 is taken from Ps. 105:1, etc.; and then v. 23 to v. 34 is the whole 96th psalm, with little variation; v. 34 is taken from Ps. 136:1 and divers others; and then the last two verses are taken from the close of Ps. 106), which some think warrants us to do likewise, and make up hymns out of David's psalms, a part of one and a part of another put together so as may be most proper to express and excite the devotion of Christians. These psalms will be best expounded in their proper places (if the Lord will); here we take them as they are put together, with a design to thank the Lord (v. 7), a great duty, to which we need to be excited and in which we need to be assisted.

1. Let God be glorified in our praises; let his honour be the centre in which all the lines meet. Let us glorify him by our thanksgivings (Give thanks to the Lord), by our prayers (Call on his name, v. 8), by our songs (Sing psalms unto him), by our discourse – Talk of all his wondrous works, v. 9. Let us glorify him as a great God, and greatly to be praised (v. 25), as supreme God (above all gods), as sole God, for all others are idols, v. 26. Let us glorify him as most bright and blessed in himself (Glory and honour are in his presence, v. 27), as creator (The Lord made the heavens), as the ruler of the whole creation (His judgments are in all the earth, v. 14), and as ours – He is the Lord our God. Thus must we give unto the Lord the glory due to his name (v. 28, 29), and own it, and much more, his due.

2. Let other be edified and instructed: Make known his deeds among the people (v. 8), declare his glory among the heathen (v. 24), that those who are strangers to him may be led into acquaintance with him, allegiance to him, and the adoration of him. Thus must we serve the interests of his kingdom among men, that all the earth may fear before him, v. 30.

3. Let us be ourselves encouraged to triumph and trust in God. Those that give glory to God's name are allowed to glory in it (v. 10), to value themselves upon their relation to God and venture themselves upon his promise to them. Let the heart of those rejoice that seek the Lord, much more of those that have found him. Seek him, and his strength, and his face: that is, seek him by the ark of his strength, in which he manifests himself.

4. Let the everlasting covenant be the great matter of our joy and praise (v. 15): Be mindful of his covenant. In the parallel place it is, He will be ever mindful of it, Ps. 105:8. Seeing God never will forget it, we never must. The covenant is said to be commanded, because God has obliged us to obey the conditions of it, and because he has both authority to make the promise and ability to make it good. This covenant was ancient, yet never to be forgotten. It was made with Abraham, Isaac, and Jacob, who were long since dead (v. 16 -18), yet still sure to the spiritual seed, and the promises of it pleadable.

5. Let God's former mercies to his people of old, to our ancestors and our predecessors in profession, be commemorated by us now with thankfulness to his praise. Let it be remembered how God protected the patriarchs in their unsettled condition. When they came strangers to Canaan and were sojourners in it, when they were few and might easily have been swallowed up, when they were continually upon the remove and so exposed, when there were many that bore them ill-will and sought to do them mischief, yet no man was suffered to do them wrong – not the Canaanites, Philistines, Egyptians. Kings were reproved and plagued for their sakes. Pharaoh was so, and Abimelech. They were the anointed of the Lord, sanctified by his grace, sanctified by his glory, and had received the unction of the Spirit. They were his prophets, instructed in the things of God themselves and commissioned to instruct others (and prophets are said to be anointed, 1 Kings 19:16; Isa. 61:1); therefore, if any touch them, they touch the apple of God's eye; if any harm them, it is at their peril, v. 19 -22.

6. Let the great salvation of the Lord be especially the subject of our praises (v. 23): Show forth from day to day his salvation, that is (says bishop Patrick), his promised salvation by Christ. We have reason to celebrate that from day to day; for we daily receive the benefits of it, and it is a subject that can never be exhausted.

7. Let God be praised by a due and constant attendance upon him in the ordinances he has appointed: Bring an offering, then the fruit of the ground, now the fruit of the lips, of the heart (Heb. 13:15), and worship him in the beauty of holiness, in the holy places and in a holy manner, v. 29. Holiness is the beauty of the Lord, the beauty of all sanctified souls and all religious performances.

8. Let God's universal monarchy be the fear and joy of all people. Let us reverence it: Fear before him, all the earth. And let us rejoice in it: Let the heavens be glad and rejoice, because the Lord reigns, and by his providence establishes the world, so that, though it be moved, it cannot be removed, nor the measures broken which Infinite Wisdom has taken in the government of it, v. 30, 31.

9. Let the prospect of the judgment to come inspire us with an awful pleasure, Let earth and sea, fields and woods, though in the great day of the Lord they will all be consumed, yet rejoice that he will come, doth come, to judge the earth, v. 32, 33.

10. In the midst of our praises we must not forget to pray for the succour and relief of those saints and servants of God that are in distress (v. 35): Save us, gather us, deliver us from the heathen, those of us that are scattered and oppressed. When we are rejoicing in God's favours to us we must remember our afflicted brethren, and pray for their salvation and deliverance as our own. We are members one of another; and therefore when we mean, "Lord, save them," it is not improper to say, "Lord, save us." Lastly, Let us make God the Alpha and Omega of our praises. David begins with (v. 8), Give thanks to the Lord; he concludes (v. 36), Blessed be the Lord. And whereas in the place whence this doxology is taken (Ps. 106:48) it is added, Let all the people say, Amen, Hallelujah, here we find they did according to that directory: All the people said, Amen, and praised the Lord. When the Levites had finished this psalm or prayer and praise, then, and not till then, the people that attended signified their consent and concurrence by saying, Amen, And so they praised the Lord, much affected no doubt with this newly instituted way of devotion, which had been hitherto used in the schools of the prophets only, 1 Sam. 10:5. And, if this way of praising God please the Lord better than an ox or a bullock that has horns and hoofs, the humble shall see it and be glad, Ps. 69:31, 32.

I Chronicles 16:37-43

The Service of the Ark. B. C. 1045.

³⁷ So he left there before the ark of the covenant of the LORD Asaph and his brethren, to minister before the ark continually, as every day's work required: ³⁸ And Obed-edom with their brethren, threescore and eight; Obed-edom also the son of Jeduthun and Hosah to be porters: ³⁹ And Zadok the priest, and his brethren the priests, before the tabernacle of the LORD in the high place that was at Gibeon, ⁴⁰ To offer burnt offerings unto the LORD upon the altar of the burnt offering continually morning and evening, and to do according to all that is written in the law of the LORD, which he commanded Israel; ⁴¹ And with them Heman and Jeduthun, and the rest that were chosen, who were expressed by name, to give thanks to the LORD, because his mercy endureth for ever; ⁴² And with them Heman and Jeduthun with trumpets and cymbals for those that should make a sound, and with musical instruments of God. And the sons of Jeduthun were porters. ⁴³ And all the people departed every man to his house: and David returned to bless his house.

The worship of God is not only to be the work of a solemn day now and then, brought in to grace a triumph; but it ought to be the work of every day. David therefore settles it here for a constancy, puts it into a method, which he obliged those that officiated to observe in their respective posts. In the tabernacle of Moses, and afterwards in the temple of Solomon, the ark and the altar were together; but, ever since Eli's time, they had been separated, and still continued so till the temple was built. I cannot conceive what reason there was why David, who knew the law and was zealous for it, did not either bring the ark to Gibeon, where the tabernacle and the altar were, or bring them to Mount Zion, where the ark was. Perhaps the curtains and hangings of Moses's tabernacle were so worn with time and weather that they were not fit to be removed, nor fit to be a shelter for the ark; and yet he would not make all new, but only a tent for the ark, because the time was at hand when the temple should be built. Whatever was the reason, all David's time they were asunder, but he took care that neither of them should be neglected.

1. At Jerusalem, where the ark was, Asaph and his brethren were appointed to attend, to minister before the ark continually, with songs of praise, as every day's work required, v. 37. No sacrifices were offered there, nor incense burnt, because the altars were not there: but David's prayers were directed as incense, and the lifting up of his hands as the evening sacrifice (Ps. 141:2), so early did spiritual worship take place of ceremonial.

2. Yet the ceremonial worship, being of divine institution, must by no means be omitted; and therefore at Gibeon were the altars where the priests attended, for their work was to sacrifice and burn incense, which they did continually, morning and evening, according to the law of Moses, v. 39, 40. These must be kept up because, however in their own nature they were inferior to the moral services of prayer and praise, yet, as they were types of the mediation of Christ, they had a great deal of honour put upon them, and the observance of them was of great consequence. Here Zadok attended, to preside in the service of the altar; as (it is probable) Abiathar settled at Jerusalem, to attend the ark, because he had the breast-plate of judgment, which must be consulted before the ark: this is the reason why we read in David's time both Zadok and Abiathar were the priests (2 Sam. 8:17; 20:25), one where the altar was and the other where the ark was. At Gibeon, where the altars were, David also appointed singers to give thanks to the Lord, and the burden of all their songs must be, For his mercy endureth for ever, v. 41. They did it with musical instruments of God, such instruments as were appointed and appropriated to this service, not such as they used on other occasions. Between common mirth and holy joy there is a vast difference, and the limits and distances between them must be carefully observed and kept up. Matters being thus settled, and the affairs of religion put into a happy channel, (1.) The people were satisfied, and went home pleased. (2.) David returned to bless his house, resolving to keep up family worship still, which public worship must not supersede.

I Chronicles 17

This excellent chapter is the same with 2 Sam. 7 It will be worth while to look back upon what was there said upon it. Two things in general we have in it: –

I. God's gracious acceptance of David's purpose to build him a house, and the promise he made thereupon, ver. 1 -15.

II. David's gracious acceptance of God's good promise to build him a house, and the prayer he made thereupon, ver. 16 -27.

I Chronicles 17:1-15

God's Promise to David. B. C. 1042.

¹ Now it came to pass, as David sat in his house, that David said to Nathan the prophet, Lo, I dwell in a house of cedars, but the ark of the covenant of the LORD remaineth under curtains. ² Then Nathan said unto David, Do all that is in thine heart; for God is with thee. ³ And it came to pass the same night, that the word of God came to Nathan, saying, ⁴ Go and tell David my servant, Thus saith the LORD, Thou shalt not build me a house to dwell in: ⁵ For I have not dwelt in a house since the day that I brought up Israel unto this day; but have gone from tent to tent, and from one tabernacle to another. ⁶ Wheresoever I have walked with all Israel, spake I a word to any of the judges of Israel, whom I commanded to feed my people, saying, Why have ye not built me a house of cedars? ⁷ Now therefore thus shalt thou say unto my servant David, Thus saith the LORD of hosts, I took thee from the sheepcote, even from following the sheep, that thou shouldest be ruler over my people Israel: ⁸ And I have been with thee whithersoever thou hast walked, and have cut off all thine enemies from before thee, and have made thee a name like the name of the great men that are in the earth. ⁹ Also I will ordain a place for my people Israel, and will plant them, and they shall dwell in their place, and shall be moved no more; neither shall the children of wickedness waste them any more, as at the beginning, ¹⁰ And since the time that I commanded judges to be over my people Israel. Moreover I will subdue all thine enemies. Furthermore I tell thee that the LORD will build thee a house. ¹¹ And it shall come to pass, when thy days be expired that thou must go to be with thy fathers, that I will raise up thy seed after thee, which shall be of thy sons; and I will establish his kingdom. ¹² He shall build me a house, and I will stablish his throne for ever. ¹³ I will be his father, and he shall be my son: and I will not take my mercy away from him, as I took it from him that was before thee: ¹⁴ But I will settle him in mine house and in my kingdom for ever: and his throne shall be established for evermore. ¹⁵ According to all these words, and according to all this vision, so did Nathan speak unto David.

Let us observe here,

I. How desirous and solicitous good people should be to serve the interests of God's kingdom in the world, to the utmost of their capacity. David could not be easy in a house of cedar while the ark was lodged within curtains, v. 1. The concerns of the public should always be near our hearts. What pleasure can we take in our own prosperity if we see not the good of Jerusalem? When David is advanced to wealth and power see what his cares and projects are. Not, "What shall I do for my children to get portions for them? What shall I do to fill my coffers and enlarge my dominions?" But, "What shall I do for God, to serve and honour him?" Those that are contriving where to bestow their fruits and their good would do well to enquire what condition the ark is in, and whether some may not be well bestowed upon it.

II. How ready God's prophets should be to encourage every good purpose. Nathan was no sooner aware of David's good design than he bade him go and do all that was within his heart (v. 2), for he had no reason to doubt but that God was with him in it. Ministers should stir up the gifts and graces that are in others as well as in themselves.

III. How little God affects external pomp and splendour in his service. His ark was content with a tabernacle (v. 5) and he never so much as mentioned the building of a house for it; no, not when he had fixed his people in great and goodly cities which they builded not, Deut. 6:10. He commanded the judges to feed his people, but never bade them build him a house, v. 6. We may well be content awhile with mean accommodations; God's ark was so.

IV. How graciously God accepts his people's good purposes, yea, though he himself prevents the performance of them. David must not build this house, v. 4. He must prepare for it, but not do it; as Moses must bring Israel within sight of Canaan, but must them leave it to Joshua to put them in possession of it. It is the prerogative of Christ to be both the author and finisher of his work. Yet David must not think that, because he was not permitted to build the temple,

1. His preferment was in vain; no, "I took thee from the sheep-cote, though not to be a builder of the temple, yet to be ruler over my people Israel; that is honour enough for thee; leave the other to one that shall come after thee," v. 7. Why should one man think to engross all the business and to bring every good work to perfection? Let something be left for those that succeed. God had given him victories, and made him a name (v. 8), and, further, intended by him to establish his people Israel and secure them against their enemies, v. 9. That must be his work, who is a man of war and fit for it, and he must let the building of churches be left to one that was never cut out for a soldier. Nor,

2. Must he think that his good purpose was in vain, and that he should lose the reward of it; no, it being God's act to prevent the execution of it, he shall be as fully recompensed as if he had done it; "The Lord will build thee a house, and annex the crown of Israel to it," v. 10. If there be a willing mind, it shall not only be accepted, but thus rewarded. Nor,

3. Must he think that because he might not do this good work therefore it would never be done, and that it was in vain to think of it; no, I will raise up thy seed, and he shall build me a house, v. 11, 12. God's temple shall be built in the time appointed, though we may not have the honour of helping to build it or the satisfaction of seeing it built. Nor,

4. Must he confine his thoughts to the temporal prosperity of his family, but must entertain himself with the prospect of the kingdom of the Messiah, who should descend from his loins, and whose throne should be established for evermore, v. 14. Solomon was not himself so settled in God's house as he should have been, nor was his family settled in the kingdom: "But there shall one descend from thee whom I will settle in my house and in my kingdom," which intimates that he should be both a high priest over the house of God and should have the sole administration of the affairs of God's kingdom among men, all power both in heaven and in earth, in the house and in the kingdom, in the church and in the world. He shall be a priest upon his throne, and the counsel of peace shall be between them both, and he shall build the temple of the Lord, Zech. 6:12, 13.

I Chronicles 17:16-27

David's Grateful Acknowledgment. B. C. 1042.

¹⁶ And David the king came and sat before the LORD, and said, Who am I, O LORD God, and what is mine house, that thou hast brought me hitherto? ¹⁷ And yet this was a small thing in thine eyes, O God; for thou hast also spoken of thy servant's house for a great while to come, and hast regarded me according to the estate of a man of high degree, O LORD God. ¹⁸ What can David speak more to thee for the honour of thy servant? for thou knowest thy servant. ¹⁹ O LORD, for thy servant's sake, and according to thine own heart, hast thou done all this greatness, in making known all these great things. ²⁰ O LORD, there is none like thee, neither is there any God beside thee, according to all that we have heard with our ears. ²¹ And what one nation in the earth is like thy people Israel, whom God went to redeem to be his own people, to make thee a name of greatness and terribleness, by driving out nations from before thy people, whom thou hast redeemed out of Egypt? ²² For thy people Israel didst thou make thine own people for ever; and thou, LORD, becamest their God. ²³ Therefore now, LORD, let the thing that thou hast spoken concerning thy servant and concerning his house be established for ever, and do as thou hast said. ²⁴ Let it even be established, that thy name may be magnified for ever, saying, The LORD of hosts is the God of Israel, even a God to Israel: and let the house of David thy servant be established before thee. ²⁵ For thou, O my God, hast told thy servant that thou wilt build him a house: therefore thy servant hath found in his heart to pray before thee. ²⁶ And now, LORD, thou art God, and hast promised this goodness unto thy servant: ²⁷ Now therefore let it please thee to bless the house of thy servant, that it may be before thee for ever: for thou blessest, O LORD, and it shall be blessed for ever.

We have here David's solemn address to God, in answer to the gracious message he had now received from him. By faith he receives the promises, embraces them, and is persuaded of them, as the patriarchs, Heb. 11:13. How humbly does he here abase himself, and acknowledge his own unworthiness! How highly does he advance the name of God and admire his condescending grace and favour! With what devout affections does he magnify the God of Israel and what a value has he for the Israel of God! With what assurance does he build upon the promise, and with what a lively faith does he put it in suit! What an example is this to us of humble, believing, fervent prayer! The Lord enable us all thus to seek him! These things were largely observed, 2 Sam. 7 We shall therefore here observe only those few expressions in which the prayer, as we find it here, differs from the record of it there, and has something added to it.

I. That which is there expressed by way of question (Is this the manner of men, O Lord God?) is here an acknowledgment: "Thou hast regarded me according to the estate of a man of high degree. Thou hast made me a great man, and then treated me accordingly." God, by the covenant-relations into which he admits believers, the titles he gives them, the favours he bestows on them, and the preparations he has made for them, regards them according to the estate of men of high degree, though they are mean and vile. Having himself distinguished them, he treats them as persons of distinction, according to the quality he has been pleased to put upon them. Some give these words here another reading: "Thou hast looked upon me in the form of a man who art in the highest, the Lord God; or, Thou hast made me to see according to the form of a man the majesty of the Lord God." And so it points at the Messiah; for, as Abraham, so David, saw his day and was glad, saw it by faith, saw it in fashion as a man, the Word made flesh, and yet saw his glory as that of the only-begotten of the Father. And this was that which God spoke concerning his house for a great while to come, the foresight of which affected him more than any thing. And let it not be thought strange that David should speak so plainly of the two natures of Christ who in spirit called him Lord, though he knew he was to be his Son (Ps. 110:1), and foresaw him lower than the angels for a little while, but afterwards crowned with glory and honour, Heb. 2:6, 7.

II. After the words What can David say more unto thee, it is here added, for the honour of they servant? v. 18. Note, The honour God puts upon his servants, by taking them into covenant and communion with himself, is so great that they need not, they cannot, desire to be more highly honoured. Were they to sit down and wish, they could not speak more for their own honour than the word of God has spoken.

III. It is very observable that what in Samuel is said to be for thy word's sake is here said to be for thy servant's sake, v. 19. Jesus Christ is both the Word of God (Rev. 19:13) and the servant of God (Isa. 42:1), and it is for his sake, upon the score of his meditation, that the promises are both made and made good to all believers; it is in him that they are yea and amen. For his sake is all kindness done, for his sake it is made known; to him we owe all this greatness and from him we are to expect all these great things; they are the unsearchable riches of Christ, which, if by faith we see in themselves and see in the hand of the Lord Jesus, we cannot but magnify as great things, the only true greatness, and speak honourably of accordingly.

IV. In Samuel, the Lord of hosts is said to be the God over Israel; here he is said to be the God of Israel, even a God to Israel, v. 24. His being the God of Israel bespeaks his having the name of their God and so calling himself; his being a God to Israel bespeaks his answering to the name, his filling up the relation, and doing all that to them which might be expected from him. There were those that were called gods of such and such nations, gods of Assyria and Egypt, gods of Hamad and Arpad; but they were no gods to them, for they stood them in no stead at all, were mere ciphers, nothing but a name. But the God of Israel is a God to Israel; all his attributes and perfections redound to their real benefit and advantage. Happy therefore, thrice happy, is the people whose God is Jehovah; for he will be a God to them, a God all-sufficient.

V. The closing words in Samuel are, With thy blessing let the house of thy servant be blessed forever. That is the language of a holy desire. But the closing words here are the language of a most holy faith: For thou blessest, O Lord! and it shall be blessed for ever, v. 27.

1. He was encouraged to beg a blessing because God had intimated to him that he had blessings in store for him and his family: "Thou blessest, O Lord! and therefore unto thee shall all flesh come for a blessing; unto thee do I come for the blessing promised to me." Promises are intended to direct and excite prayer. Has God said, I will bless? Let our hearts answer, Lord, bless me,

2. He was earnest for the blessing because he believed that those whom God blesses are truly and eternally blessed: Thou blessest, and it shall be blessed. Men can but beg the blessing; it is God that commands it. What he designs he effects; what he promises he performs; saying and doing are not two things with him. Nay, it shall be blessed for ever. His blessings shall not be revoked, cannot be opposed, and the benefits conferred by them are such as will survive time and days. David's prayer concludes as God's promise did (v. 14) with that which is for ever. God's word looks at things eternal, and so should our desires and hopes.

I Chronicles 18

David's piety and his prayer we had an account of in the foregoing chapter; here follows immediately that which one might reasonably expect, an account of his prosperity; for those that seek first the kingdom of God and the righteousness thereof, as David did, shall have other things added to them as far as God sees good for them. Here is,

I. His prosperity abroad. He conquered the Philistines (ver. 1), the Moabites (ver. 2), the king of Zobah (ver. 3, 4), the Syrians (ver. 5 -8), made the king of Hamath his tributary (ver. 9 -11), and the Edomites, ver. 12, 13.

II. His prosperity at home. His court and kingdom flourished, ver. 14 -17. All this we had an account of before, 2 Sam. 8.

I Chronicles 18:1-8

David's Victories. B. C. 1042.

¹ Now after this it came to pass, that David smote the Philistines, and subdued them, and took Gath and her towns out of the hand of the Philistines. ² And he smote Moab; and the Moabites became David's servants, and brought gifts. ³ And David smote Hadarezer king of Zobah unto Hamath, as he went to stablish his dominion by the river Euphrates. ⁴ And David took from him a thousand chariots, and seven thousand horsemen, and twenty thousand footmen: David also houghed all the chariot horses, but reserved of them a hundred chariots. ⁵ And when the Syrians of Damascus came to help Hadarezer king of Zobah, David slew of the Syrians two and twenty thousand men. ⁶ Then David put garrisons in Syria-damascus; and the Syrians became David's servants, and brought gifts. Thus the LORD preserved David whithersoever he went. ⁷ And David took the shields of gold that were on the servants of Hadarezer, and brought them to Jerusalem. ⁸ Likewise from Tibhath, and from Chun, cities of Hadarezer, brought David very much brass, wherewith Solomon made the brasen sea, and the pillars, and the vessels of brass.

After this, it is said (v. 1), David did those great exploits. After the sweet communion he had had with God by the word and prayer, as mentioned in the foregoing chapter, he went on his work with extraordinary vigour and courage, conquering and to conquer. Thus Jacob, after his vision, lifted up his feet, Gen. 29:1.

We have taken a view of these victories before, and shall now only observe,

1. Those that have been long enemies to the Israel of God will be brought down at last. The Philistines had, for several generations, been vexatious to Israel, but now David subdued them, v. 1. Thus shall all opposing rule, principality, and power, be, at the end of time, put down by the Son of David, and the most inveterate enemies shall fall before him.

2. Such is the uncertainty of this world that frequently men lose their wealth and power when they think to confirm it. Hadarezer was smitten as he went to establish his dominion, v. 3.

3. A horse is a vain thing for safety, so David said (Ps. 33:17), and it seems he believed what he said, for he houghed the chariot-horses, v. 4. Being resolved not to trust to them (Ps. 20:7), he would not use them.

4. The enemies of God's church are often made to ruin themselves by helping one another, v. 5. The Syrians of Damascus were smitten when they came to help Hadarezer. When hand thus joins in hand they shall not only not go unpunished, but thereby they shall be gathered as the sheaves into the floor, Mic. 4:11, 12.

5. The wealth of the sinner sometimes proves to have been laid up for the just. The Syrians brought gifts, v. 6. Their shields of gold and their brass were brought to Jerusalem, v. 7, 8. As the tabernacle was built of the spoils of the Egyptians, so the temple of the spoils of other Gentile nations, a happy presage of the interest the Gentiles should have in the gospel church.

I Chronicles 18:9-17

⁹ Now when Tou king of Hamath heard how David had smitten all the host of Hadarezer king of Zobah; ¹⁰ He sent Hadoram his son to king David, to enquire of his welfare, and to congratulate him, because he had fought against Hadarezer, and smitten him; (for Hadarezer had war with Tou;) and with him all manner of vessels of gold and silver and brass. ¹¹ Them also king David dedicated unto the LORD, with the silver and the gold that he brought from all these nations; from Edom, and from Moab, and from the children of Ammon, and from the Philistines, and from Amalek. ¹² Moreover Abishai the son of Zeruiah slew of the Edomites in the valley of salt eighteen thousand. ¹³ And he put garrisons in Edom; and all the Edomites became David's servants. Thus the LORD preserved David whithersoever he went. ¹⁴ So David reigned over all Israel, and executed judgment and justice among all his people. ¹⁵ And Joab the son of Zeruiah was over the host; and Jehoshaphat the son of Ahilud, recorder. ¹⁶ And Zadok the son of Ahitub, and Abimelech the son of Abiathar, were the priests; and Shavsha was scribe; ¹⁷ And Benaiah the son of Jehoiada was over the Cherethites and the Pelethites; and the sons of David were chief about the king.

Here let us learn,

1. That it is our interest to make those our friends who have the presence of God with them. The king of Hamath, hearing of David's great success, sent to congratulate him and to court his favour with a noble present, v. 9, 10. It is in vain to contend with the Son of David. Kiss the Son, therefore, lest he be angry; let the kings and judges of the earth, and all inferior people too, be thus wise, thus instructed. The presents we are to bring him are not vessels of gold and silver, as here (those shall be welcomed to him who have no such presents to bring), but our hearts and sincere affections, our whole selves, we must present to him as living sacrifices.

2. That what God blesses us with we must honour him with. The presents of his friends, as well as the spoils of his enemies, David dedicated unto the Lord (v. 11), that is, he laid them up towards the building and enriching of the temple. That is most truly and most comfortably our own which we have consecrated unto the Lord, and which we use for his glory. Let our merchandise and our hire be holiness to the Lord, Isa. 23:18.

3. That those who take God along with them whithersoever they go may expect to prosper, and be preserved, whithersoever they go. It was said before (v. 6) and here it is repeated (v. 13) that the Lord preserved David whithersoever he went. Those are always under the eye of God that have God always in their eye.

4. God gives men power, not that they may look great with it, but that they may do good with it. When David reigned over all Israel he executed judgment and justice among all his people, and so answered the end of his elevation. He was not so intent on his conquests abroad as to neglect the administration of justice at home. Herein he served the purposes of the kingdom of providence, and of that God who sits in the throne judging right; and he was an eminent type of the Messiah, the sceptre of whose kingdom is a right sceptre.

I Chronicles 19

The story is here repeated of David's war with the Ammonites and the Syrians their allies, and the victories he obtained over them, which we read just as it is here related, 2 Sam. 10. Here is,

I. David's civility to the king of Ammon, in sending an embassy of condolence to him on occasion of his father's death, ver. 1, 2.

II. His great incivility to David, in the base usage he gave to his ambassadors, ver. 3, 4.

III. David's just resentment of it, and the war which broke out thereupon, in which the Ammonites acted with policy in bringing the Syrians to their assistance (ver. 6, 7), Joab did bravely (ver. 8 -13), and Israel was once and again victorious, ver. 14 -19.

I Chronicles 19:1-5

Ill Usage of David's Servants. B. C. 1037.

¹ Now it came to pass after this, that Nahash the king of the children of Ammon died, and his son reigned in his stead. ² And David said, I will shew kindness unto Hanun the son of Nahash, because his father shewed kindness to me. And David sent messengers to comfort him concerning his father. So the servants of David came into the land of the children of Ammon to Hanun, to comfort him. ³ But the princes of the children of Ammon said to Hanun, Thinkest thou that David doth honour thy father, that he hath sent comforters unto thee? are not his servants come unto thee for to search, and to overthrow, and to spy out the land? ⁴ Wherefore Hanun took David's servants, and shaved them, and cut off their garments in the midst hard by their buttocks, and sent them away. ⁵ Then there went certain, and told David how the men were served. And he sent to meet them: for the men were greatly ashamed. And the king said, Tarry at Jericho until your beards be grown, and then return.

Let us here observe,

1. That is becomes good people to be neighbourly, and especially to be grateful. David will pay respect to Hanun because he is his neighbour; and religion teaches us to be civil and obliging to all, to honour all men, and to be ready to do all offices of kindness to those we live among; nor must difference in religion be any obstruction to this. But, besides this, David remembered the kindness which his father showed to him. Those that have received kindness must return it as they have ability and opportunity: those that have received it from the parents must return it to the children when they are gone.

2. That, as saith the proverb of the ancients, Wickedness proceedeth from the wicked, 1 Sam. 24:13. The vile person will speak villany, and the instruments of the churl will be evil, to destroy those with lying words that speak right, Isa. 32:6, 7. Those that are base, and design ill themselves, are apt to be jealous and to suspect ill of others without cause. Hanun's servant suggested that David's ambassadors came as spies, as if so great and mighty a man as David needed to do so mean a thing (if he had any design upon the Ammonites, he could effect it by open force, and had no occasion for any fraudulent practices), or as if a man of such virtue and honour would do so base a thing. Yet Hanun hearkened to the suggestion, and, against the law of nations, treated David's ambassadors villainously.

3. Masters ought to protect their servants, and with the greatest tenderness to concern themselves for them if they come by any loss or damage in their service. David did so for his ambassadors, v. 5. Christ will do so for his ministers; and let all masters thus give unto their servants that which is just and equal.

I Chronicles 19:6-19

The Defeat of the Ammonites. B. C. 1036.

⁶ And when the children of Ammon saw that they had made themselves odious to David, Hanun and the children of Ammon sent a thousand talents of silver to hire them chariots and horsemen out of Mesopotamia, and out of Syria-maachah, and out of Zobah. ⁷ So they hired thirty and two thousand chariots, and the king of Maachah and his people; who came and pitched before Medeba. And the children of Ammon gathered themselves together from their cities, and came to battle. ⁸ And when David heard of it, he sent Joab, and all the host of the mighty men. ⁹ And the children of Ammon came out, and put the battle in array before the gate of the city: and the kings that were come were by themselves in the field. ¹⁰ Now when Joab saw that the battle was set against him before and behind, he chose out of all the choice of Israel, and put them in array against the Syrians. ¹¹ And the rest of the people he delivered unto the hand of Abishai his brother, and they set themselves in array against the children of Ammon. ¹² And he said, If the Syrians be too strong for me, then thou shalt help me: but if the children of Ammon be too strong for thee, then I will help thee. ¹³ Be of good courage, and let us behave ourselves valiantly for our people, and for the cities of our God: and let the LORD do that which is good in his sight. ¹⁴ So Joab and the people that were with him drew nigh before the Syrians unto the battle; and they fled before him. ¹⁵ And when the children of Ammon saw that the Syrians were fled, they likewise fled before Abishai his brother, and entered into the city. Then Joab came to Jerusalem. ¹⁶ And when the Syrians saw that they were put to the worse before Israel, they sent messengers, and drew forth the Syrians that were beyond the river: and Shophach the captain of the host of Hadarezer went before them. ¹⁷ And it was told David; and he gathered all Israel, and passed over Jordan, and came upon them, and set the battle in array against them. So when David had put the battle in array against the Syrians, they fought with him. ¹⁸ But the Syrians fled before Israel; and David slew of the Syrians seven thousand men which fought in chariots, and forty thousand footmen, and killed Shophach the captain of the host. ¹⁹ And when the servants of Hadarezer saw that they were put to the worse before Israel, they made peace with David, and became his servants: neither would the Syrians help the children of Ammon any more.

We may see here,

1. How the hearts of sinners that are marked for ruin are hardened to their destruction. The children of Ammon saw that they had made themselves odious to David (v. 6), and then it would have been their wisdom to desire conditions of peace, to humble themselves and offer any satisfaction for the injury they had done him, the rather because they had made themselves not only odious to David, but obnoxious to the justice of God, who is King of nations, and will assert the injured rights and maintain the violated laws of nations. But, instead of this, they prepared for war, and so brought upon themselves, by David's hand, those desolations which he never intended them.

2. How the courage of brave men is heightened and invigorated by difficulties. When Joab saw that the battle was set against him before and behind (v. 10), instead of meditating a retreat, he doubled his resolution; and, though he could not double, he divided his army, and not only spoke, but acted, like a gallant man, that had great presence of mind when he saw himself surrounded. He engaged with his brother for mutual assistance (v. 12), excited himself and the rest of the officers to act vigorously in their respective posts, with an eye to God's glory and their country's good, not to any honour and advantage of their own, and then left the issue to God: Let the Lord do that which is right in his sight.

3. How vain the greatest art and strength are against justice and equity. The Ammonites did their utmost to make the best of their position: they brought as good a force into the field, and disposed it with as much policy as possible; yet, having a bad cause, and acting in defence of wrong, it would not do; they were put to the worst. Right will prevail and triumph at last.

4. To how little purpose it is for those to rally again, and reinforce themselves, that have not God on their side. The Syrians, though in no way concerned in the merits of the cause, but serving only as mercenaries to the Ammonites, when they were beaten, thought themselves concerned to retrieve their honour, and therefore called in the assistance of the Syrians on the other side Euphrates; but to no purpose, for still they fled before Israel (v. 18); they lost 7000 men, who are said to be the men of 700 chariots, 2 Sam. 10:18. For, as now in a man of war for sea-service they allot ten men to a gun, so then, in land-service, ten men to a chariot.

5. those who have meddled with strife that belongs not to them, and have found that they meddled to their own heart, do well to learn wit at length and meddle no further. The Syrians, finding that Israel was the conquering side, not only broke off their alliance with the Ammonites and would help them no more (v. 19), but made peace with David and became his servants. Let those who have in vain stood it out against God be thus wise for themselves, and agree with him quickly, while they are in the way. Let them become his servants; for they cannot but see themselves undone if they be his enemies.

I Chronicles 20

Here is a repetition of the story of David's wars,

I. With the Ammonites, and the taking of Rabbah, ver. 1 -3.

II. With the giants of the Philistines, ver. 4 -8.

I Chronicles 20:1-3

The Defeat of the Ammonites. B. C. 1306.

¹ And it came to pass, that after the year was expired, at the time that kings go out to battle, Joab led forth the power of the army, and wasted the country of the children of Ammon, and came and besieged Rabbah. But David tarried at Jerusalem. And Joab smote Rabbah, and destroyed it. ² And David took the crown of their king from off his head, and found it to weigh a talent of gold, and there were precious stones in it; and it was set upon David's head: and he brought also exceeding much spoil out of the city. ³ And he brought out the people that were in it, and cut them with saws, and with harrows of iron, and with axes. Even so dealt David with all the cities of the children of Ammon. And David and all the people returned to Jerusalem.

How the army of the Ammonites and their allies was routed in the field we read in the foregoing chapters. Here we have the destruction of Rabbah, the metropolis of their kingdom (v. 1), the putting of their king's crown upon David's head (v. 2), and the great severity that was used towards the people, v. 3. Of this we had a more full account in 2 Sam. 11, 12, and cannot but remember it by this sad token, that while Joab was besieging Rabbah David fell into that great sin in the matter of Uriah. But it is observable that, though the rest of the story is repeated, that is not: a hint only is given of it, in those words which lie here in a parenthesis – But David tarried at Jerusalem. If he had been abroad with his army, he would have been out of the way of that temptation; but, indulging his ease, he fell into uncleanness. Now, as the relating of the sin David fell into is an instance of the impartiality and fidelity of the sacred writers, so the avoiding of the repetition of it here, when there was a fair occasion given to speak of it again, is designed to teach us that, though there may be a just occasion to speak of the faults and miscarriages of others, yet we should not take delight in the repetition of them. That should always be looked upon as an unpleasing subject which, though sometimes one cannot help falling upon, yet one would not choose to dwell upon, any more than we should love to rake in a dunghill. The persons, or actions, we can say no good of, we had best say nothing of.

I Chronicles 20:4-8

⁴ And it came to pass after this, that there arose war at Gezer with the Philistines; at which time Sibbechai the Hushathite slew Sippai, that was of the children of the giant: and they were subdued. ⁵ And there was war again with the Philistines; and Elhanan the son of Jair slew Lahmi the brother of Goliath the Gittite, whose spear staff was like a weaver's beam. ⁶ And yet again there was war at Gath, where was a man of great stature, whose fingers and toes were four and twenty, six on each hand, and six on each foot: and he also was the son of the giant. ⁷ But when he defied Israel, Jonathan the son of Shimea David's brother slew him. ⁸ These were born unto the giant in Gath; and they fell by the hand of David, and by the hand of his servants.

The Philistines were nearly subdued (ch. 18:1); but, as in the destruction of the Canaanites by Joshua the sons of Anak were last subdued (Josh. 11:21), so here in the conquest of the Philistines the giants of Gath were last brought down. In the conflicts between grace and corruption there are some sins which, like these giants, keep their ground a great while and are not mastered without much difficulty and a long struggle: but judgment will be brought forth unto victory at last. Observe,

1. We never read of giants among the Israelites as we do of the giants among the Philistines-giants of Gath, but not giants of Jerusalem. The growth of God's plants is in usefulness, not in bulk. Those who covet to have cubits added to their stature do not consider that it will but make then more unwieldy. In the balance of the sanctuary David far outweighs Goliath.

2. The servants of David, though men of ordinary stature, were too hard for the giants of Gath in every encounter, because they had God on their side, who takes pleasure in abasing lofty looks, and mortifying the giants that are in the earth, as he did of old by the deluge, though they were men of renown. Never let the church's friends be disheartened by the power and pride of the church's enemies. We need not fear great men against us while we have the great God for us. What will a finger more on each hand do, or a toe more on each foot, in contest with Omnipotence?

3. These giants defied Israel (v. 7) and were thus made to pay for their insolence. None are more visibly marked for ruin that those who reproach God and his Israel. God will do great things rather than suffer the enemy to behave themselves proudly, Deut. 32:27. The victories of the Son of David, like those of David himself, are gradual. We see not yet all things put under him; but it will be seen shortly: and death itself, the last enemy, like these giants, will be triumphed over.

I Chronicles 21

As this rehearsal makes no mention of David's sin in the matter of Uriah, so neither of the troubles of his family that followed upon it; not a word of Absalom's rebellion, or Sheba's. But David's sin, in numbering the people, is here related, because, in the atonement made for that sin, an intimation was given of the spot of ground on which the temple should be built. Here is,

I. David's sin, in forcing Joab to number the people, ver. 1 -6.

II. David's sorrow for what he had done, as soon as he perceived the sinfulness of it, ver. 7, 8.

III. The sad dilemma (or trilemma rather) he was brought to, when it was put to him to choose how he would be punished for this sin, and what rod he would be beaten with, ver. 9 -13.

IV. The woeful havoc which was made by the pestilence in the country, and the narrow escape which Jerusalem had from being laid waste by it, ver. 14 -17.

V. David's repentance, and sacrifice, upon this occasion, and the staying of the plaque thereupon, ver. 18 -30. This awful story we met with, and meditated upon, 2 Sam. 24

I Chronicles 21:1-6

The Giants Subdued. B. C. 1017.

¹ And Satan stood up against Israel, and provoked David to number Israel. ² And David said to Joab and to the rulers of the people, Go, number Israel from Beer-sheba even to Dan; and bring the number of them to me, that I may know it. ³ And Joab answered, The LORD make his people a hundred times so many more as they be: but, my lord the king, are they not all my lord's servants? why then doth my lord require this thing? why will he be a cause of trespass to Israel? ⁴ Nevertheless the king's word prevailed against Joab. Wherefore Joab departed, and went throughout all Israel, and came to Jerusalem. ⁵ And Joab gave the sum of the number of the people unto David. And all they of Israel were a thousand thousand and a hundred thousand men that drew sword: and Judah was four hundred threescore and ten thousand men that drew sword. ⁶ But Levi and Benjamin counted he not among them: for the king's word was abominable to Joab.

Numbering the people, one would think, was no bad thing. Why should not the shepherd know the number of his flock? But God sees not as man sees. It is plain it was wrong in David to do it, and a great provocation to God, because he did it in the pride of his heart; and there is no sin that has in it more of contradiction and therefore more of offence to God than pride. The sin was David's; he alone must bear the blame of it. But here we are told,

I. How active the tempter was in it (v. 1): Satan stood up against Israel, and provoked David to do it. Is is said (2 Sam. 24:1) that the anger of the Lord was kindled against Israel, and he moved David to do it. The righteous judgments of God are to be observed and acknowledged even in the sins and unrighteousness of men. We are sure that God is not the author of sin – he tempts no man; and therefore, when it is said that he moved David to do it, it must be explained by what is intimated here, that, for wise and holy ends, he permitted the devil to do it. Here we trace this foul stream to its foundation. That Satan, the enemy of God and all good, should stand up against Israel, is not strange; it is what he aims at, to weaken the strength, diminish the numbers, and eclipse the glory of God's Israel, to whom he is Satan, a sworn adversary. But that he should influence David, the man of God's own heart to do a wrong thing, may well be wondered at. One would think him one of those whom the wicked one touches not. No, even the best saints, till they come to heaven, must never think themselves out of the reach of Satan's temptations. Now, when Satan meant to do Israel a mischief, what course did he take? He did not move God against them to destroy them (as Job, ch. 2:3), but he provoked David, the best friend they had, to number them, and so to offend God, and set him against them. Note,

1. The devil does us more mischief by tempting us to sin against our God than he does by accusing us before our God. He destroys none but by their own hands,

2. The greatest spite he can do to the church of God is to tempt the rulers of the church to pride; for none can conceive the fatal consequences of that sin in all, especially in church-rulers. You shall not be so, Luke 22:26.

II. How passive the instrument was. Joab, the person whom David employed, was an active man in public business; but to this he was perfectly forced, and did it with the greatest reluctance imaginable.

1. He put in a remonstrance against it before he began it. No man more forward that he in any thing that really tended to the honour of the king or the welfare of the kingdom; but in this matter he would gladly be excused. For, (1.) It was a needless thing. There was not occasion at all for it. God had promised to multiply them, and he needed not question the accomplishment of that promise. They were all his servants, and he needed not doubt of their loyalty and affection to him. Their number was as much his strength as he could desire. (2.) It was a dangerous thing. In doing it he might be a cause of trespass to Israel, and might provoke God against them. This Joab apprehended, and yet David himself did not. The most learned in the laws of God are not always the most quick-sighted in the application of those laws.

2. He was quite weary of it before he had done it; for the king's word was abominable to Joab, v. 6. Time was when whatever king David did pleased all the people, 2 Sam. 3:36. But now there was a general disgust at these orders, which confirmed Joab in his dislike of them, so that, though the produce of this muster was really very great, yet he had no heart to perfect it, but left two tribes unnumbered (v. 5, 6), two considerable ones, Levi and Benjamin, and perhaps was not very exact in numbering the rest, because he did not do it with any pleasure, which might be one occasion of the difference between the sums here and 2 Sam. 24:9.

I Chronicles 21:7-17

David's Numbering the People. B. C. 1017.

⁷ And God was displeased with this thing; therefore he smote Israel. ⁸ And David said unto God, I have sinned greatly, because I have done this thing: but now, I beseech thee, do away the iniquity of thy servant; for I have done very foolishly. ⁹ And the LORD spake unto Gad, David's seer, saying, ¹⁰ Go and tell David, saying, Thus saith the LORD, I offer thee three things: choose thee one of them, that I may do it unto thee. ¹¹ So Gad came to David, and said unto him, Thus saith the LORD, Choose thee ¹² Either three years' famine; or three months to be destroyed before thy foes, while that the sword of thine enemies overtaketh thee; or else three days the sword of the LORD, even the pestilence, in the land, and the angel of the LORD destroying throughout all the coasts of Israel. Now therefore advise thyself what word I shall bring again to him that sent me. ¹³ And David said unto Gad, I am in a great strait: let me fall now into the hand of the LORD; for very great are his mercies: but let me not fall into the hand of man. ¹⁴ So the LORD sent pestilence upon Israel: and there fell of Israel seventy thousand men. ¹⁵ And God sent an angel unto Jerusalem to destroy it: and as he was destroying, the LORD beheld, and he repented him of the evil, and said to the angel that destroyed, It is enough, stay now thine hand. And the angel of the LORD stood by the threshingfloor of Ornan the Jebusite. ¹⁶ And David lifted up his eyes, and saw the angel of the LORD stand between the earth and the heaven, having a drawn sword in his hand stretched out over Jerusalem. Then David and the elders of Israel, who were clothed in sackcloth, fell upon their faces. ¹⁷ And David said unto God, Is it not I that commanded the people to be numbered? even I it is that have sinned and done evil indeed; but as for these sheep, what have they done? let thine hand, I pray thee, O LORD my God, be on me, and on my father's house; but not on thy people, that they should be plagued.

David is here under the rod for numbering the people, that rod of correction which drives out the foolishness that is bound up in the heart, the foolishness of pride. Let us briefly observe,

I. How he was corrected. If God's dearest children do amiss, they must expect to smart for it.

1. He is given to understand that God is displeased; and that it is no small uneasiness to so good a man as David, v. 7. God takes notice of, and is displeased with, the sins of his people; and no sin is more displeasing to him than pride of heart: nor is anything more humbling, and grieving, and mortifying to a gracious soul, than to see itself under God's displeasure.

2. He is put to his choice whether he will be punished by war, famine, or pestilence; for punished he must be, and by one of these. Thus, for his further humiliation, he is put into a strait, a great strait, and has the terror of all the three judgments impressed upon his mind, no doubt to his great amazement, while he is considering which he shall choose.

3. He hears of 70,000 of his subjects who in a few hours were struck dead by the pestilence, v. 14. He was proud of the multitude of his people, but divine Justice took a course to make them fewer. Justly is that taken from us, weakened, or embittered to us, which we are proud of. David must have the people numbered: Bring me the number of them, says he, that I may know it. But now God numbers them after another manner, numbers to the sword, Isa. 65:12. And David had another number of them brought, more to his confusion than was to his satisfaction, namely, the number of the slain – a black bill of mortality, which is a drawback to his muster-roll.

4. He sees the destroying angel, with his sword drawn against Jerusalem, v. 16. This could not but be very terrible to him, as it was a visible indication of the anger of Heaven, and threatened the utter destruction of that beloved city. Pestilences make the greatest devastations in the most populous places. The sight of an angel, though coming peaceably and on a friendly errand, has made even mighty men to tremble; how dreadful then must this sight be of an angel with a drawn sword in his hand, a flaming sword, like that of the cherubim, which turned every way to keep the way of the tree of life! While we lie under the wrath of God the holy angels are armed against us, though we see them not as David did.

II. How he bore the correction.

1. He made a very penitent confession of his sin, and prayed earnestly for the pardon of it, v. 8. Now he owned that he had sinned, had sinned greatly, had done foolishly, very foolishly; and he entreated that, however he might be corrected for it, the iniquity of it might be done away.

2. He accepted the punishment of his iniquity: "Let thy hand be on me, and on my father's house, v. 17. I submit to the rod, only let me be the sufferer, for I am the sinner; mine is the guilty head at which the sword should be pointed."

3. He cast himself upon the mercy of God (though he knew he was angry with him) and did not entertain any hard thoughts of him. However it be, Let us fall into the hands of the Lord, for his mercies are great, v. 13. Good men, even when God frowns upon them, think well of him. Though he slay me, yet will I trust in him.

4. He expressed a very tender concern for the people, and it went to his heart to see them plagued for his transgression: These sheep, what have they done?

I Chronicles 21:18-30

Ornan's Threshing-Floor. B. C. 1017.

¹⁸ Then the angel of the LORD commanded Gad to say to David, that David should go up, and set up an altar unto the LORD in the threshingfloor of Ornan the Jebusite. ¹⁹ And David went up at the saying of Gad, which he spake in the name of the LORD. ²⁰ And Ornan turned back, and saw the angel; and his four sons with him hid themselves. Now Ornan was threshing wheat. ²¹ And as David came to Ornan, Ornan looked and saw David, and went out of the threshingfloor, and bowed himself to David with his face to the ground. ²² Then David said to Ornan, Grant me the place of this threshingfloor, that I may build an altar therein unto the LORD: thou shalt grant it me for the full price: that the plague may be stayed from the people. ²³ And Ornan said unto David, Take it to thee, and let my lord the king do that which is good in his eyes: lo, I give thee the oxen also for burnt offerings, and the threshing instruments for wood, and the wheat for the meat offering; I give it all. ²⁴ And king David said to Ornan, Nay; but I will verily buy it for the full price: for I will not take that which is thine for the LORD, nor offer burnt offerings without cost. ²⁵ So David gave to Ornan for the place six hundred shekels of gold by weight. ²⁶ And David built there an altar unto the LORD, and offered burnt offerings and peace offerings, and called upon the LORD; and he answered him from heaven by fire upon the altar of burnt offering. ²⁷ And the LORD commanded the angel; and he put up his sword again into the sheath thereof. ²⁸ At that time when David saw that the LORD had answered him in the threshingfloor of Ornan the Jebusite, then he sacrificed there. ²⁹ For the tabernacle of the LORD, which Moses made in the wilderness, and the altar of the burnt offering, were at that season in the high place at Gibeon. ³⁰ But David could not go before it to enquire of God: for he was afraid because of the sword of the angel of the LORD.

We have here the controversy concluded, and, upon David's repentance, his peace made with God. Though thou wast angry with me, thy anger is turned away.

1. A stop was put to the progress of the execution, v. 15. When David repented of the sin God repented of the judgment, and ordered the destroying angel to stay his hand and sheath his sword, v. 27.

2. Direction was given to David to rear an altar in the threshing-floor of Ornan, v. 18. The angel commanded the prophet Gad to bring David this direction. The same angel that had, in God's name, carried on the war, is here forward to set on foot the treaty of peace; for angels do not desire the woeful day. The angel could have given this order to David himself; but he chose to do it by his seer, that he might put an honour upon the prophetic office. Thus the revelation of Jesus Christ was notified by the angel to John, and by him to the churches. The commanding of David to build an altar was a blessed token of reconciliation; for, if God had been pleased to kill him, he would not have appointed, because he would not have accepted, a sacrifice at his hands.

3. David immediately made a bargain with Ornan for the threshing-floor; for he would not serve God at other people's charge. Ornan generously offered it to him gratis, not only in complaisance to the king, but because he had himself seen the angel (v. 20), which so terrified him that he and his four sons hid themselves, as unable to bear the brightness of his glory and afraid of his drawn sword. Under these apprehensions he was willing to do anything towards making the atonement. Those that are duly sensible of the terrors of the Lord will do all they can, in their places, to promote religion, and encourage all the methods of reconciliation for the turning away of God's wrath.

4. God testified his acceptance of David's offerings on this altar; He answered him from heaven by fire, v. 26. To signify that God's anger was turned away from him, the fire that might justly have fastened upon the sinner fastened upon the sacrifice and consumed that; and, upon this, the destroying sword was returned into its sheath. Thus Christ was made sin and a curse for us, and it pleased the Lord to bruise him, that through him God might be to us, not a consuming fire, but a reconciled Father.

5. He continued to offer his sacrifices upon this altar. The brazen altar which Moses made was at Gibeon (v. 29), and there all the sacrifices of Israel were offered; but David was so terrified at the sight of the sword of the angel that he could not go thither, v. 30. The business required haste, when the plague was begun. Aaron must go quickly, nay, he must run, to make atonement, Num. 16:46, 47. And the case here was no less urgent; so that David had not time to go to Gibeon: nor durst he leave the angel with his sword drawn over Jerusalem, lest the fatal stroke should be given before he came back. And therefore God, in tenderness to him, bade him build an altar in that place, dispensing with his own law concerning one altar because of the present distress, and accepting the sacrifices offered on this new altar, which was not set up in opposition to that, but in concurrence with it. The symbols of unity were not so much insisted on as unity itself. Nay, when the present distress was over (as it should seem), David, as long as he lived, sacrificed there, though the altar at Gibeon was still kept up; for God had owned the sacrifices that were here offered and had testified his acceptance of them, v. 28. On those administrations in which we have experienced the tokens of God's presence, and have found that he is with us of a truth, it is good to continue our attendance. "Here God had graciously met me, and therefore I will still expect to meet with him."

I Chronicles 22

"Out of the eater comes forth meat." It was upon occasion of the terrible judgment inflicted on Israel for the sin of David that God gave intimation of the setting up of another altar, and of the place where he would have the temple to be built, upon which David was excited with great vigour to make preparation for that great work, wherein, though he had long since designed it, it should seem, he had, of late, grown remiss, till awakened by the alarm of that judgment. The tokens of God's favour he received after those of his displeasure,

I. Directed him to the place, ver. 1.

II. Encouraged and quickened him to the work.

1. He set himself to prepare for the building, ver. 2 -5.

2. He instructed Solomon, and gave him a charge concerning this work, ver. 6 -16.

3. He commanded the princes to assist him in it, ver. 17 -19. There is a great deal of difference between the frame of David's spirit in the beginning of the former chapter and in the beginning of this. There, in the pride of his heart, he was numbering the people; here, in his humility, preparing for the service of God. There corruption was uppermost (but the well of living water in the soul, though it may be muddied, will work itself clear again); grace here has recovered the upper hand.

I Chronicles 22:1-5

Preparations for the Temple. B. C. 1017.

¹ Then David said, This is the house of the LORD God, and this is the altar of the burnt offering for Israel. ² And David commanded to gather together the strangers that were in the land of Israel; and he set masons to hew wrought stones to build the house of God. ³ And David prepared iron in abundance for the nails for the doors of the gates, and for the joinings; and brass in abundance without weight; ⁴ Also cedar trees in abundance: for the Zidonians and they of Tyre brought much cedar wood to David. ⁵ And David said, Solomon my son is young and tender, and the house that is to be builded for the LORD must be exceeding magnifical, of fame and of glory throughout all countries: I will therefore now make preparation for it. So David prepared abundantly before his death.

Here is,

I. The place fixed for the building of the temple (v. 1): Then David said, by inspiration of God, and as a declaration of his mind, This is the house of the Lord God. If a temple must be built for God, it is fit that it be left to him to choose the ground, for all the earth is his; and this is the ground he makes choice of-ground that pertained to a Jebusite, and perhaps there was not a spot of ground besides, in or about Jerusalem, that did so – a happy presage of the setting up of the gospel temple among the Gentiles. See Acts 15:16, 17. The ground was a threshing-floor; for the church of the living God is his floor, his threshing, and the corn of his floor, Isa. 21:10. Christ's fan is in his hand, thoroughly to purge his floor. This is to be the house because this is the altar. The temple was built for the sake of the altar. There were altars long before there were temples.

II. Preparation made for that building. David must not build it, but he would do all he could towards it: He prepared abundantly before his death, v. 5. This intimates that the consideration of his age and growing infirmities, which showed him his death approaching, quickened him, towards his latter end, to be very diligent in making this preparation. What our hands find to do for God, and our souls, and our generation, let us do it with all our might before our death, because, after death, there is no device nor working. Now we are here told,

1. What induced him to make such preparation. Two things he considered: – (1.) That Solomon was young and tender, and not likely to apply with any great vigour to this business at first; so that, unless he found the wheels set a-going, he would be in danger of losing a great deal of time at first, the rather because, being young, he would be tempted to put it off; whereas, if he found the materials got ready to his hand, the most difficult part of the work would be over, and this would excite and encourage him to go about it in the beginnings of his reign. Note, Those that are aged and experienced should consider those that are young and tender, and provide them what help they can, that they may make the work of God as easy to them as possible. (2.) That the house must be exceedingly magnificent, very stately and sumptuous, strong and beautiful, every thing about it the best in its kind, and for a good reason, since it was intended for the honour of the great God, the Lord of the whole earth, and was to be a type of Christ, in whom all fulness dwells and in whom are hid all treasures. Men were then to be taught by sensible methods. The grandeur of the house would help to affect the worshippers with a holy awe and reverence of God, and would invite strangers to come to see it, and the wonder of the world, who thereby would be brought acquainted with the true God. Therefore it is here designed to be of fame and glory throughout all countries. David foretold this good effect of its being magnificent, Ps. 68:29 Because of thy temple at Jerusalem shall kings bring presents unto thee.

2. What preparation he made. In general, he prepared abundantly, as we shall find afterwards; cedar and stones, iron and brass, are here specified, v. 2 -4. Cedar he had from the Tyrians and the Zidonians. The daughter of Tyre shall be there with a gift, Ps. 45:12. He also got workmen together, the strangers that were in the land of Israel. Some think that he employed them because they were generally better artists, and more ingenious in manual operations, than the Israelites; or, rather, because he would not employ the free-born Israelites in any thing that looked mean and servile. They were delivered from the bondage of making bricks in Egypt, and must not return to hew stone. These strangers were proselytes to the Jewish religion, but, though not enslaved, they were not of equal dignity with Israelites.

I Chronicles 22:6-16

The Charge to Solomon. B. C. 1015.

⁶ Then he called for Solomon his son, and charged him to build a house for the LORD God of Israel. ⁷ And David said to Solomon, My son, as for me, it was in my mind to build a house unto the name of the LORD my God: ⁸ But the word of the LORD came to me, saying, Thou hast shed blood abundantly, and hast made great wars: thou shalt not build a house unto my name, because thou hast shed much blood upon the earth in my sight. ⁹ Behold, a son shall be born to thee, who shall be a man of rest; and I will give him rest from all his enemies round about: for his name shall be Solomon, and I will give peace and quietness unto Israel in his days. ¹⁰ He shall build a house for my name; and he shall be my son, and I will be his father; and I will establish the throne of his kingdom over Israel for ever. ¹¹ Now, my son, the LORD be with thee; and prosper thou, and build the house of the LORD thy God, as he hath said of thee. ¹² Only the LORD give thee wisdom and understanding, and give thee charge concerning Israel, that thou mayest keep the law of the LORD thy God. ¹³ Then shalt thou prosper, if thou takest heed to fulfil the statutes and judgments which the LORD charged Moses with concerning Israel: be strong, and of good courage; dread not, nor be dismayed. ¹⁴ Now, behold, in my trouble I have prepared for the house of the LORD a hundred thousand talents of gold, and a thousand thousand talents of silver; and of brass and iron without weight; for it is in abundance: timber also and stone have I prepared; and thou mayest add thereto. ¹⁵ Moreover there are workmen with thee in abundance, hewers and workers of stone and timber, and all manner of cunning men for every manner of work. ¹⁶ Of the gold, the silver, and the brass, and the iron, there is no number. Arise therefore, and be doing, and the LORD be with thee.

Though Solomon was young and tender, he was capable of receiving instructions, which his father accordingly gave him, concerning the work for which he was designed. When David came to the throne he had many things to do, for the foundations were all out of course; but Solomon had only one thing in charge, and that was to build a house for the Lord God of Israel, v. 6. Now,

I. David tells him why he did not do it himself. It was in his mind to do it (v. 7), but God forbade him, because he had shed much blood, v. 8. Some think this refers to the blood of Uriah, which fastened such a reproach upon him as rendered him unworthy the honour of building the temple: but that honour was forbidden him before he had shed that blood; therefore it must be meant, as it is here explained, of the blood he shed in his wars (for he had been a man of war from his youth), which, though shed very justly and honourably in the service of God and Israel, yet made him unfit to be employed in this service, or rather less fit than another that had never been called to such bloody work. God, by assigning this as the reason of laying David aside from this work, showed how precious human life is to him, and intended a type of him who should build the gospel temple, not by destroying men's lives, but by saving them, Luke 9:56.

II. He gives him the reason why he imposed this task upon him.

1. Because God had designed him for it, nominated him as the man that should do it: A son shall be born to thee, that shall be called Solomon, and he shall build a house for my name, v. 9, 10. Nothing is more powerful to engage us to any service for God, and encourage us in it, than to know that hereunto we are appointed.

2. Because he would have leisure and opportunity to do it. He should be a man of rest, and therefore should not have his time, or thoughts, or wealth, diverted from this business. He should have rest from his enemies abroad (none of them should invade or threaten him, or give him provocation), and he should have peace and quietness at home; and therefore let him build the house. Note, Where God gives rest he expects work.

3. Because God had promised to establish his kingdom. Let this encourage him to honour God, that God had honour in store for him; let him build up God's house, and God will build up his throne. Note, God's gracious promises should quicken and invigorate our religious service.

III. He delivers him an account of the vast preparations he had made for this building (v. 14), not in a way of pride and vain glory (he speaks of it as a poor thing – I have, in my poverty, prepared, margin), but as an encouragement to Solomon to engage cheerfully in the work, for which so solid a foundation was laid. The treasure here mentioned of the 100,000 talents of gold, and 1,000,000 talents of silver, amounts to such an incredible sum that most interpreters either allow an error in the copy or think the talent here signifies no more than a plate or piece: ingots we call them. I am inclined to suppose that a certain number is here put for an uncertain, because it is said (v. 16) that of the gold and silver, as well as of the brass and iron, there was no number, and that David here includes all the dedicated things (ch. 18:11) which he designed for the house of the Lord, that is, not only for the building of it, but for the treasure of it; and putting all together, it might come pretty near what is here spoken of. Hundreds and thousands are numbers which we often use to express that which is very much, when yet we would not be understood strictly.

IV. He charges them to keep God's commandments and to take heed to his duty in every thing, v. 13. He must not think by building the temple to purchase a dispensation to sin; no, on the contrary, his doing that would not be accepted, nor accounted of, if he did not take heed to fulfil the statutes which the Lord charged Moses with, v. 13. Though he was to be king of Israel, he must always remember that he was a subject to the God of Israel.

V. He encourages him to go about this great work, and to go on in it (v. 13): "Be strong, and of good courage, Though it is a vast undertaking, thou needest not fear coming under the reproach of the foolish builder, who began to build and was not able to finish it; it is God's work, and it shall come to perfection. Dread not, nor be dismayed." In our spiritual work, as well as in our spiritual warfare, we have need of courage and resolution.

VI. He quickens him not to rest in the preparations he had made, but to add thereto, v. 14. Those that enter into the labours of others, and build upon their advantages, must still be improving.

VII. He prays for him: The Lord give thee wisdom and understanding, and give thee charge concerning Israel, v. 12. Whatever charge we have, if we see God giving us the charge and calling us to it, we may hope he will give us wisdom for the discharge of it. Perhaps Solomon had an eye to this prayer of his father for him, in the prayer he offered for himself: Lord, give me a wise and understanding heart. He concludes (v. 16), Up, and be doing, and the Lord be with thee. Hope of God's presence must not slacken our endeavours. Though the Lord be with us, we must rise and be doing, and, if we do this, we have reason to believe he is and will be with us. Work out your salvation, and God will work in you.

I Chronicles 22:17-19

The Charge to the Princes of Israel. B. C. 1015.

¹⁷ David also commanded all the princes of Israel to help Solomon his son, saying, ¹⁸ Is not the LORD your God with you? and hath he not given you rest on every side? for he hath given the inhabitants of the land into mine hand; and the land is subdued before the LORD, and before his people. ¹⁹ Now set your heart and your soul to seek the LORD your God; arise therefore, and build ye the sanctuary of the LORD God, to bring the ark of the covenant of the LORD, and the holy vessels of God, into the house that is to be built to the name of the LORD.

David here engages the princes of Israel to assist Solomon in the great work he had to do, and every one to lend him a hand towards the carrying of it on. Those that are in the throne cannot do the good they would, unless those about the throne set in with them. David would therefore have the princes to advise Solomon and quicken him, and make the work as easy to him as they could, by promoting it every one in his place.

1. He shows them what obligations they lay under to be zealous in this matter, in gratitude to God for the great things he had done for them. He had given them victory, and rest, and a good land for an inheritance, v. 18. The more God has done for us the more we should study to do for him.

2. He presses that upon them which should make them zealous in it (v. 19): "Set your heart and soul to seek God, place your happiness in his favour, and keep your eye upon his glory. Seek him as your chief good and highest end, and this with your heart and soul. Make religion your choice and business; and then you will grudge no pains nor cost to promote the building of his sanctuary." Let but the heart be sincerely engaged for God, and the head and hand, the estate and interest, and all will be cheerfully employed for him.