I Chronicles 23

David, having given charge concerning the building of the temple, in this and the following chapters settles the method of the temple-service and puts into order the offices and officers of it. In the late irregular times, and during the wars in the beginning of his reign, we may suppose that, though the Levitical ordinances were kept up, yet it was not in the order, nor with the beauty and exactness, that were desirable. Now David, being a prophet, as well as a prince, by divine warrant and direction, "set in order the things that were wanting." In this chapter we are informed,

I. He declared Solomon to be his successor, ver. 1.

II. He numbered the Levites, and appointed them to their respective offices, ver. 2 -5.

III. He took an account of the several families of the Levites, ver. 6 -23.

IV. He made a new reckoning of them from twenty years old, and appointed them their work, ver. 24 -32. And in this he prepared for the temple as truly as when he laid up gold and silver for it; for the place is of small account in comparison with the work.

I Chronicles 23:1-23

The Numbering of the Levites. B. C. 1015.

¹ So when David was old and full of days, he made Solomon his son king over Israel. ² And he gathered together all the princes of Israel, with the priests and the Levites. ³ Now the Levites were numbered from the age of thirty years and upward: and their number by their polls, man by man, was thirty and eight thousand. ⁴ Of which, twenty and four thousand were to set forward the work of the house of the LORD; and six thousand were officers and judges: ⁵ Moreover four thousand were porters; and four thousand praised the LORD with the instruments which I made, said David, to praise therewith. ⁶ And David divided them into courses among the sons of Levi, namely, Gershon, Kohath, and Merari. ⁷ Of the Gershonites were, Laadan, and Shimei. ⁸ The sons of Laadan; the chief was Jehiel, and Zetham, and Joel, three. ⁹ The sons of Shimei; Shelomith, and Haziel, and Haran, three. These were the chief of the fathers of Laadan. ¹⁰ And the sons of Shimei were, Jahath, Zina, and Jeush, and Beriah. These four were the sons of Shimei. ¹¹ And Jahath was the chief, and Zizah the second: but Jeush and Beriah had not many sons; therefore they were in one reckoning, according to their father's house. ¹² The sons of Kohath; Amram, Izhar, Hebron, and Uzziel, four. ¹³ The sons of Amram; Aaron and Moses: and Aaron was separated, that he should sanctify the most holy things, he and his sons for ever, to burn incense before the LORD, to minister unto him, and to bless in his name for ever. ¹⁴ Now concerning Moses the man of God, his sons were named of the tribe of Levi. ¹⁵ The sons of Moses were, Gershom, and Eliezer. ¹⁶ Of the sons of Gershom, Shebuel was the chief. ¹⁷ And the sons of Eliezer were, Rehabiah the chief. And Eliezer had none other sons; but the sons of Rehabiah were very many. ¹⁸ Of the sons of Izhar; Shelomith the chief. ¹⁹ Of the sons of Hebron; Jeriah the first, Amariah the second, Jahaziel the third, and Jekameam the fourth. ²⁰ Of the sons of Uzziel; Michah the first, and Jesiah the second. ²¹ The sons of Merari; Mahli, and Mushi. The sons of Mahli; Eleazar, and Kish. ²² And Eleazar died, and had no sons, but daughters: and their brethren the sons of Kish took them. ²³ The sons of Mushi; Mahli, and Eder, and Jeremoth, three.

Here we have,

I. The crown entailed, according to the divine appointment, v. 1. David made Solomon king, not to reign with him, or reign under him, but only to reign after him. This he did,

1. When he was old and full of days. He was but seventy years old when he died, and yet he was full of days, satur dierum – satisfied with living in this world. When he found himself going off, he made provision for the welfare of the kingdom after his decease, and pleased himself with the hopeful prospect of a happy settlement both in church and state.

2. He did it in parliament, in a solemn assembly of all the princes of Israel, which made Adonijah's attempt to break in upon Solomon's title and set it aside, notwithstanding this public recognition and establishment of it, the more impudent, impious, and ridiculous. Note, The settling or securing of the crown in the interests of the temple is a great blessing to the people and a great satisfaction to those who are themselves leaving the world.

II. The Levites numbered, according to the rule in Moses's time, from thirty years old to fifty, Num. 4:2, 3. Their number in Moses's time. by this rule, was 8580 (Num. 4:47, 48), but now it had increased above four-fold, much more in proportion than the rest of the tribes; for the serviceable men of Levi's tribe were now 38,000, unless we suppose that here those were reckoned who were above fifty, which was not the case there. Joab had not numbered the Levites (ch. 21:6), but David now did, not in pride, but for a good purpose, and then he needed not fear wrath for it.

III. The Levites distributed to their respective posts (v. 4, 5), that every hand might be employed (for, of all men, an idle Levite makes the worst figure), and that every part of the work might be carefully done. Now it was for the honour of God that so great a number of servants attended his house and the business of it. Much of the state of great men consists in the greatness of their retinue. When God kept house in Israel see what a great household he had, and all well fed and well taught. But what were these to the attendants of his throne above, and the innumerable company of angels? It was the happiness of Israel that they had among them such a considerable body of men who were obliged by their office to promote and keep up religion among them. If the worship of God go to decay in Israel, let it not be said that it was for want of due provision for the support of it, but that those who should have done it were careless and false. The work assigned the Levites was four-fold: –

1. Some, and indeed far the greater number, were to set forward the work of the house of the Lord: 24,000, almost two-thirds, were appointed for this service, to attend the priests in killing the sacrifices, flaying them, washing them, cutting them up, burning them, to have the meat-offerings and drink-offerings ready, to carry out dirt, and keep all the vessels and utensils of the temple clean, and every thing in its place, that the service might be performed both with expedition and with exactness. These served 1000 a-week, and so went round in twenty-four courses. Perhaps while the temple was in building some of these were employed to set forward that work, to assist the builders, at least to quicken them, and keep good order among them, and the decorum which became temple-work.

2. Others were officers and judges, not in the affairs of the temple, and in the controversies that arose there (for there, we may suppose, the priests presided), but in the country. They were magistrates, to give the laws of God in charge, to resolves difficulties, and to determine controversies that arose upon them. Of these there were 6000, in the several parts of the kingdom, that assisted the princes and elders of every tribe in the administration of justice.

3. Others were porters, to guard all the avenues of the house of God, to examine those that desired entrance, and to resist those that would force an entrance. These were the life-guards of the temple, and probably were armed accordingly.

4. Others were singers and players on instruments, whose business it was to keep up that part of the service; this was a new-erected office.

IV. The Levites mustered, and disposed of into their respective families and kindreds, that an account of them might the better be kept, and those that neglected their duty might be the more easily discovered, by calling over the roll, and obliging them to answer to their names, which each family might do for itself. When those of the same family were employed together it would engage them to love and assist one another. When Christ sent forth his disciples two and two he put together those that were brethren. Two families were here joined in one (v. 11) because they had not many sons. Those that are weak and little, separately, may be put together and appear considerable. That which is most observable in this account of the families of the Levites is that the posterity of Moses (that great man) stood upon the level with common Levites, and had no dignities or privileges at all peculiar to them; whilst the posterity of Aaron were advanced to the priest's office, to sanctify the most holy things, v. 13. It is said indeed of the grandson of Moses, Rehabiah, that his sons were highly multiplied, v. 17, margin. When God proposed to him that, if he would let fall his intercession for Israel, he would make of him a great nation, he generously refused it, in recompence for which his family is here greatly increased, and makes up in number what it wants in figure, in the tribe of Levi. Now,

1. The levelling of Moses' family with the rest is an evidence of his self-denial. Such an interest had he both with God and man that if he had aimed to raise his own family, to dignify and enrich that, he might easily have done so; but he was no self-seeking man, as appears from his leaving to his children no marks of distinction, which was a sign that he had the spirit of God and not the spirit of the world.

2. The elevation of Aaron's family above the rest was a recompence for his self-denial. When Moses (his younger brother) was made a god to Pharaoh, and he only his prophet or spokesman, to observe his orders and do as he was bidden, Aaron never disputed it, nor insisted upon his seniority, but readily took the inferior post God put him in, submitted to Moses, and, upon occasion, called him his lord; and because he thus submitted himself, in his own person, to his junior, in compliance with the will of God, God highly exalted his family, even above that of Moses himself. Those that are content to stoop are in the fairest way to rise. Before honour is humility.

I Chronicles 23:24-32

The Office of the Levites. B. C. 1015.

²⁴ These were the sons of Levi after the house of their fathers; even the chief of the fathers, as they were counted by number of names by their polls, that did the work for the service of the house of the LORD, from the age of twenty years and upward. ²⁵ For David said, The LORD God of Israel hath given rest unto his people, that they may dwell in Jerusalem for ever: ²⁶ And also unto the Levites; they shall no more carry the tabernacle, nor any vessels of it for the service thereof. ²⁷ For by the last words of David the Levites were numbered from twenty years old and above: ²⁸ Because their office was to wait on the sons of Aaron for the service of the house of the LORD, in the courts, and in the chambers, and in the purifying of all holy things, and the work of the service of the house of God; ²⁹ Both for the showbread, and for the fine flour for meat offering, and for the unleavened cakes, and for that which is baked in the pan, and for that which is fried, and for all manner of measure and size; ³⁰ And to stand every morning to thank and praise the LORD, and likewise at even; ³¹ And to offer all burnt sacrifices unto the LORD in the sabbaths, in the new moons, and on the set feasts, by number, according to the order commanded unto them, continually before the LORD: ³² And that they should keep the charge of the tabernacle of the congregation, and the charge of the holy place, and the charge of the sons of Aaron their brethren, in the service of the house of the LORD.

Here is,

I. An alteration made in the computation of the effective men of the Levites – that whereas, in Moses's time, they were not enlisted, or taken into service, till they were thirty-years old, nor admitted as probationers till twenty-five (Num. 8:24), David ordered, by direction from God, that they should be numbered for the service of the house of the Lord, from the age of twenty years and upwards, v. 24. This order he confirmed by his last words, v. 27. When he put his last hand to the draught of this establishment he expressly appointed this to be done for ever after; yet not he; but the Lord.

1. Perhaps the young Levites, having no work appointed them till twenty-five years old, had many of them got a habit of idleness, or grew addicted to their pleasures, which proved both a blemish to their reputation and a hindrance to their usefulness afterwards, to prevent which inconvenience they are set to work, and brought under discipline, at twenty-years old. Those that will be eminent must learn to take care and take care betimes.

2. When the work of the Levites was to carry burdens, heavy burdens, the tabernacle and the furniture of it, God would not call any to it till they had come to their full strength; for he considers our frame, and, in service as well as sufferings, will lay no more upon us than we are able to bear. But now God had given rest to his people, and made Jerusalem his dwelling-place for ever, so that there was no more occasion to carry the tabernacle and the vessels thereof, the service was much easier, and what would not over-work them nor over-load them if they entered upon it at twenty-years old.

3. Now the people of Israel were multiplied, and there was a more general resort to Jerusalem, and would be when the temple was built, than had ever been at Shiloh, or Nob, or Gibeon; it was therefore requisite there should be more hands employed in the temple-service, that every Israelite who brought an offering might find a Levite ready to assist him. When more work is to be done it is a pity but there should be more workmen fetched in for the doing of it. When the harvest is plenteous why should the labourers be few?

II. A further account of the Levites' work. What the work of the priests was we are told (v. 13): To sanctify the most holy things, to burn incense before the Lord, and to bless in his name; that work the Levites were not to meddle with, and yet they had work enough, and good work, according to that to which they were appointed, v. 4, 5.

1. Those of them that were to set forward the work of the house of God (v. 4) were therein to wait on the sons of Aaron (v. 28), were to do the drudgery-work (if any work for God is to be called drudgery) of the house of God, to keep the courts and chambers clean, set things in their places, and have them ready when there was occasion to use them. They were to prepare the show-bread which the priests were to set on the table, to provide the flour and cakes for the meat-offerings, that the priests might have every thing ready to their hands.

2. Those of them that were judges and officers had an eye particularly upon all measure and size, v. 29. The standards of all weights and measures were kept in the sanctuary; and the Levites had the care of them, to see that they were exact, and to try other weights and measures by them when they were appealed to.

3. The work of the singers was to thank and praise the Lord (v. 30), at the offering of the morning and evening sacrifices, and other oblations on the sabbaths, new moons, etc., v. 31. Moses appointed that they should blow with trumpets over their burnt offerings and other sacrifices, and on their solemn days, Num. 10:10. The sound of the trumpet was awful, and might be affecting to the worshippers, but was not articulate, nor such a reasonable service as this which David appointed, of singing psalms on those occasions. As the Jewish church grew up from its infancy, it grew more and more intelligent in its devotions, till it came at length, in the gospel, to put away childish things, 1 Cor. 13:11; Gal. 4:3, 9.

4. The work of the porters (v. 5) was to keep the charge of the tabernacle and of the holy place, that none might come nigh but such as were allowed, and those no nearer than was allowed them, v. 32. They were likewise to keep the charge of the sons of Aaron, to be at their beck and go on their errands, who are yet called their brethren, to be a memorandum to the priests that, though they were advanced to a high station, yet they were hewn out of the same rock with common Levites, and therefore must not lord it over them, but in all instances treat them as brethren.

I Chronicles 24

This chapter gives us a more particular account of the distribution of the priests and Levites into their respective classes, for the more regular discharge of the duties of their offices, according to their families.

I. Of the priests, ver. 1 -19.

II. Of the Levites, ver. 20 -31.

I Chronicles 24:1-19

The Courses of the Priests. B. C. 1015.

¹ Now these are the divisions of the sons of Aaron. The sons of Aaron; Nadab, and Abihu, Eleazar, and Ithamar. ² But Nadab and Abihu died before their father, and had no children: therefore Eleazar and Ithamar executed the priest's office. ³ And David distributed them, both Zadok of the sons of Eleazar, and Ahimelech of the sons of Ithamar, according to their offices in their service. ⁴ And there were more chief men found of the sons of Eleazar than of the sons of Ithamar; and thus were they divided. Among the sons of Eleazar there were sixteen chief men of the house of their fathers, and eight among the sons of Ithamar according to the house of their fathers. ⁵ Thus were they divided by lot, one sort with another; for the governors of the sanctuary, and governors of the house of God, were of the sons of Eleazar, and of the sons of Ithamar. ⁶ And Shemaiah the son of Nethaneel the scribe, one of the Levites, wrote them before the king, and the princes, and Zadok the priest, and Ahimelech the son of Abiathar, and before the chief of the fathers of the priests and Levites: one principal household being taken for Eleazar, and one taken for Ithamar. ⁷ Now the first lot came forth to Jehoiarib, the second to Jedaiah, ⁸ The third to Harim, the fourth to Seorim, ⁹ The fifth to Malchijah, the sixth to Mijamin, ¹⁰ The seventh to Hakkoz, the eighth to Abijah, ¹¹ The ninth to Jeshua, the tenth to Shecaniah, ¹² The eleventh to Eliashib, the twelfth to Jakim, ¹³ The thirteenth to Huppah, the fourteenth to Jeshebeab, ¹⁴ The fifteenth to Bilgah, the sixteenth to Immer, ¹⁵ The seventeenth to Hezir, the eighteenth to Aphses, ¹⁶ The nineteenth to Pethahiah, the twentieth to Jehezekel, ¹⁷ The one and twentieth to Jachin, the two and twentieth to Gamul, ¹⁸ The three and twentieth to Delaiah, the four and twentieth to Maaziah. ¹⁹ These were the orderings of them in their service to come into the house of the LORD, according to their manner, under Aaron their father, as the LORD God of Israel had commanded him.

The particular account of these establishments is of little use to us now; but, when Ezra published it, it was of great use to direct their church affairs after their return from captivity into the old channel again. The title of this record we have v. 1 – These are the divisions of the sons of Aaron, not by which they divided one from another, or were at variance one with another (it is a pity there should ever be any such divisions among the sons of Israel, but especially among the sons of Aaron), but the distribution of them in order to the dividing of their work among themselves; it was a division which God made, and was made for him.

1. This distribution was made for the more regular discharge of the duties of their office. God was, and still is, the God of order, and not of confusion, particularly in the things of his worship. Number without order is but a clog and an occasion of tumult; but when every one has, and knows, and keeps, his place and work, the more the better. In the mystical body, every member has its use, for the good of the whole, Rom. 12:4, 5; 1 Cor. 12:12.

2. It was made by lot, that the disposal thereof might be of the Lord, and so all quarrels and contentions might be prevented, and no man could be charged with partiality, nor could any say that they had wrong done them. As God is the God or order, so he is the God of peace. Solomon says of the lot that it causeth contention to cease.

3. The lot was cast publicly, and with great solemnity, in the presence of the king, princes, and priests, that there might be no room for any fraudulent practices or the suspicion of them. The lot is an appeal to God, and ought to be managed with corresponding reverence and sincerity. Matthias was chosen to the apostleship by lot, with prayer (Acts 1:24, 26), and I know not but it might be still used in faith in parallel cases, as an instituted ordinance. We have here the name of the public notary that was employed in writing the names, and drawing the lots, (v. 6): Shemaiah, one of the Levites.

4. What those priests were chosen to was to preside in the affairs of the sanctuary (v. 5), in their several courses and turns. That which was to be determined by the lot was only the precedency, not who should serve (for they chose all the chief men), but who should serve first, and who next, that every one might know his course, and attend in it. Of the twenty-four chief men of the priests sixteen were of the house of Eleazar and eight of Ithamar; for the house of Ithamar may well be supposed to have dwindled since the sentence passed on the family of Eli, who was of that house. The method of drawing the lots is intimated (v. 6), one chief household being taken for Eleazar, and one for Ithamar. The sixteen chief names of Eleazar were put in one urn, the eight for Ithamar in another, and they drew out of them alternately, as long as those for Ithamar lasted, and then out of those only for Eleazar, or two for Eleazar, and then one for Ithamar, throughout.

5. Among these twenty-four courses the eighth is that of Abijah or Abia (v. 10), which is mentioned (Luke 1:5) as the course which Zechariah was of, the father of John the Baptist, by which it appears that these courses which David now settled, though interrupted perhaps in the bad reigns and long broken off by the captivity, yet continued in succession till the destruction of the second temple by the Romans. And each course was called by the name of him in whom it was first founded, as the high priest is here called Aaron (v. 19), because succeeding in his dignity and power, though we read not of any of them that bore that name. Whoever was high priest must be reverenced and observed by the inferior priests as their father, as Aaron their father. Christ is high priest over the house of God, to whom all believers, being made priests, are to be in subjection.

I Chronicles 24:20-31

²⁰ And the rest of the sons of Levi were these: Of the sons of Amram; Shubael: of the sons of Shubael; Jehdeiah. ²¹ Concerning Rehabiah: of the sons of Rehabiah, the first was Isshiah. ²² Of the Izharites; Shelomoth: of the sons of Shelomoth; Jahath. ²³ And the sons of Hebron; Jeriah the first, Amariah the second, Jahaziel the third, Jekameam the fourth. ²⁴ Of the sons of Uzziel; Michah: of the sons of Michah; Shamir. ²⁵ The brother of Michah was Isshiah: of the sons of Isshiah; Zechariah. ²⁶ The sons of Merari were Mahli and Mushi: the sons of Jaaziah; Beno. ²⁷ The sons of Merari by Jaaziah; Beno, and Shoham, and Zaccur, and Ibri. ²⁸ Of Mahli came Eleazar, who had no sons. ²⁹ Concerning Kish: the son of Kish was Jerahmeel. ³⁰ The sons also of Mushi; Mahli, and Eder, and Jerimoth. These were the sons of the Levites after the house of their fathers. ³¹ These likewise cast lots over against their brethren the sons of Aaron in the presence of David the king, and Zadok, and Ahimelech, and the chief of the fathers of the priests and Levites, even the principal fathers over against their younger brethren.

Most of the Levites here named were mentioned before, ch. 23:16, etc. They were of those who were to attend the priests in the service of the house of God. But they are here mentioned again as heads of the twenty-four courses of Levites (and about so many are here named), who were to attend the twenty-four courses of the priests: they are therefore said to cast lots over against their brethren (so they are called, not their lords), the sons of Aaron, who were not to lord it over God's clergy, as the original word is, 1 Pet. 5:3. And, that the whole disposal of the affair might be of the Lord, the principal fathers cast lots over against their younger brethren; that is, those that were of the elder house came upon he level with those of the younger families, and took their place, not by seniority, but as God by the lot directed. Note, In Christ no difference is made between bond and free, elder and younger. The younger brethren, if they be faithful and sincere, shall be no less acceptable to Christ than the principal fathers.

I Chronicles 25

David, having settled the courses of these Levites that were to attend the priests in their ministrations, proceeds, in this chapter, to put those into a method that were appointed to be singers and musicians in the temple. Here is,

I. The persons that were to be employed, Asaph, Heman, and Jeduthun (ver. 1), their sons (ver. 2 -6), and other skilful persons, ver. 7.

II. The order in which they were to attend determined by lot, ver. 8 -31.

I Chronicles 25:1-7

The Courses of the Singers. B. C. 1015.

¹ Moreover David and the captains of the host separated to the service of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with harps, with psalteries, and with cymbals: and the number of the workmen according to their service was: ² Of the sons of Asaph; Zaccur, and Joseph, and Nethaniah, and Asarelah, the sons of Asaph under the hands of Asaph, which prophesied according to the order of the king. ³ Of Jeduthun: the sons of Jeduthun; Gedaliah, and Zeri, and Jeshaiah, Hashabiah, and Mattithiah, six, under the hands of their father Jeduthun, who prophesied with a harp, to give thanks and to praise the LORD. ⁴ Of Heman: the sons of Heman; Bukkiah, Mattaniah, Uzziel, Shebuel, and Jerimoth, Hananiah, Hanani, Eliathah, Giddalti, and Romamti-ezer, Joshbekashah, Mallothi, Hothir, and Mahazioth: ⁵ All these were the sons of Heman the king's seer in the words of God, to lift up the horn. And God gave to Heman fourteen sons and three daughters. ⁶ All these were under the hands of their father for song in the house of the LORD, with cymbals, psalteries, and harps, for the service of the house of God, according to the king's order to Asaph, Jeduthun, and Heman. ⁷ So the number of them, with their brethren that were instructed in the songs of the LORD, even all that were cunning, was two hundred fourscore and eight.

Observe,

I. Singing the praises of God is here called prophesying (v. 1 -3), not that all those who were employed in this service were honoured with the visions of God, or could foretell things to come. Heman indeed is said to be the king's seer in the words of God (v. 5); but the psalms they sang were composed by the prophets, and many of them were prophetical; and the edification of the church was intended in it, as well as the glory of God. In Samuel's time singing the praises of God went by the name of prophesying (1 Sam. 10:5; 19:20), and perhaps that is intended in what St. Paul calls prophesying, 1 Cor. 11:4; 14:24.

II. This is here called a service, and the persons employed in it workmen, v. 1. Not but that it is the greatest liberty and pleasure to be employed in praising God: what is heaven but that? But it intimates that it is our duty to make a business of it, and stir up all that is within us to it; and that, in our present state of corruption and infirmity, it will not be done as it should be done without labour and struggle. We must take pains with our hearts to bring them, and keep them, to this work, and to engage all that is within us.

III. Here were, in compliance with the temper of that dispensation, a great variety of musical instruments used, harps, psalteries, cymbals (v. 1, 6), and here was one that lifted up the horn (v. 5), that is, used wind-music. The bringing of such concerts of music into the worship of God now is what none pretend to. But those who use such concerts for their own entertainment should feel themselves obliged to preserve them always free from any thing that savours of immorality or profaneness, by this consideration, that time was when they were sacred; and then those were justly condemned who brought them into common use, Amos 6:5. They invented to themselves instruments of music like David.

IV. The glory and honour of God were principally intended in all this temple-music, whether vocal or instrumental. It was to give thanks, and praise the Lord, that the singers were employed, v. 3. It was in the songs of the Lord that they were instructed (v. 7), that is, for songs in the house of the Lord, v. 6. This agrees with the intention of the perpetuating of psalmody in the gospel-church, which is to make melody with the heart, in conjunction with the voice, unto the Lord, Eph. 5:19.

V. The order of the king is likewise taken notice of, v. 2 and again v. 6. In those matters indeed David acted as a prophet; but his taking care for the due and regular observance of divine institutions, both ancient and modern, is an example to all in authority to use their power for the promoting of religion, and the enforcing of the laws of Christ. Let them thus be ministers of God for good.

VI. The fathers presided in this service, Asaph, Heman, and Jeduthun (v. 1), and the children were under the hands of their father, v. 2, 3, 6. This gives a good example to parents to train up their children, and indeed to all seniors to instruct their juniors in the service of God, and particularly in praising him, than which there is no part of our work more necessary or more worthy to be transmitted to the succeeding generations. It gives also an example to the younger to submit themselves to the elder (whose experience and observation fit them for direction), and, as far as may be, to do what they do under their hand. It is probable that Heman, Asaph, and Jeduthun, were bred up under Samuel, and had their education in the schools of the prophets which he was the founder and president of; then they were pupils, now they came to be masters. Those that would be eminent must begin early, and take time to prepare themselves. This good work of singing God's praises Samuel revived, and set on foot, but lived not to see it brought to the perfection it appears in here. Solomon perfects what David began, so David perfects what Samuel began. Let all, in their day, do what they can for God and his church, though they cannot carry it so far as they would; when they are gone God can out of stones raise up others who shall build upon their foundation and bring forth the top-stone.

VII. There were others also, besides the sons of these three great men, who are called their brethren (probably because they had been wont to join with them in their private concerts), who were instructed in the songs of the Lord, and were cunning or well skilled therein, v. 7. They were all Levites and were in number

288. Now,

1. These were a good number, and a competent number to keep up the service in the house of God; for they were all skilful in the work to which they were called. When David the king was so much addicted to divine poesy and music many others, all that had a genius for it, applied their studies and endeavours that way. Those do religion a great deal of good service that bring the exercises of devotion into reputation.

2. Yet these were but a small number in comparison with the 4000 whom David appointed thus to praise the Lord, ch. 23:5. Where were all the rest when only 288, and those but by twelve in a course, were separated to this service? It is probable that all the rest were divided into as many courses, and were to follow as these led. Or, perhaps, these were for songs in the house of the Lord (v. 6), with whom any that worshipped in the courts of that house might join; and the rest were disposed of, all the kingdom over, to preside in the country congregations, in this good work: for, though the sacrifices instituted by the hand of Moses might be offered but at one place, the psalms penned by David might be sung every where, 1 Tim. 2:8.

I Chronicles 25:8-31

⁸ And they cast lots, ward against ward, as well the small as the great, the teacher as the scholar. ⁹ Now the first lot came forth for Asaph to Joseph: the second to Gedaliah, who with his brethren and sons were twelve: ¹⁰ The third to Zaccur, he, his sons, and his brethren, were twelve: ¹¹ The fourth to Izri, he, his sons, and his brethren, were twelve: ¹² The fifth to Nethaniah, he, his sons, and his brethren, were twelve: ¹³ The sixth to Bukkiah, he, his sons, and his brethren, were twelve: ¹⁴ The seventh to Jesharelah, he, his sons, and his brethren, were twelve: ¹⁵ The eighth to Jeshaiah, he, his sons, and his brethren, were twelve: ¹⁶ The ninth to Mattaniah, he, his sons, and his brethren, were twelve: ¹⁷ The tenth to Shimei, he, his sons, and his brethren, were twelve: ¹⁸ The eleventh to Azareel, he, his sons, and his brethren, were twelve: ¹⁹ The twelfth to Hashabiah, he, his sons, and his brethren, were twelve: ²⁰ The thirteenth to Shubael, he, his sons, and his brethren, were twelve: ²¹ The fourteenth to Mattithiah, he, his sons, and his brethren, were twelve: ²² The fifteenth to Jeremoth, he, his sons, and his brethren, were twelve: ²³ The sixteenth to Hananiah, he, his sons, and his brethren, were twelve: ²⁴ The seventeenth to Joshbekashah, he, his sons, and his brethren, were twelve: ²⁵ The eighteenth to Hanani, he, his sons, and his brethren, were twelve: ²⁶ The nineteenth to Mallothi, he, his sons, and his brethren, were twelve: ²⁷ The twentieth to Eliathah, he, his sons, and his brethren, were twelve: ²⁸ The one and twentieth to Hothir, he, his sons, and his brethren, were twelve: ²⁹ The two and twentieth to Giddalti, he, his sons, and his brethren, were twelve: ³⁰ The three and twentieth to Mahazioth, he, his sons, and his brethren, were twelve: ³¹ The four and twentieth to Romamti-ezer, he, his sons, and his brethren, were twelve.

Twenty-four persons are named in the beginning of this chapter as sons of those three great men, Asaph, Heman, and Jeduthun. Ethan was the third (ch. 6:44), but probably he was dead before the establishment was perfected and Jeduthun came in his room. [Or perhaps Ethan and Jeduthun were two names for the same person.] Of these three Providence so ordered it that Asaph had four sons, Jeduthun six [only five are mentioned v. 3; Shimei, mentioned v. 17, is supposed to have been the sixth], and Heman fourteen, in all twenty-four (who were named, v. 2 -4), who were all qualified for the service and called to it. But the question was, In what order must they serve? This was determined by lot, to prevent strife for precedency, a sin which most easily besets many that otherwise are good people.

I. The lot was thrown impartially. They were placed in twenty-four companies, twelve in a company, in two rows, twelve companies in a row, and so they cast lots, ward against ward, putting them all upon a level, small and great, teacher and scholar. They did not go according to their age, or according to their standing, or the degrees they had taken in the music-schools; but it was referred to God, v. 8. Small and great, teachers and scholars, stand alike before God, who goes not according to our rules of distinction and precedency. See Matt. 20:23.

II. God determined it as he pleased, taking account, it is probable, of the respective merits of the persons, which are of much more importance than seniority of age or priority of birth. Let us compare them with the preceding catalogue and we shall find that,

1. Josephus was the second son of Asaph.

2. Gedaliah the eldest son of Jeduthun.

3. Zaccur the eldest of Asaph.

4. Izri the second of Jeduthun.

5. Nethaniah the third of Asaph.

6. Bukkiah the eldest of Heman.

7. Jesharelah the youngest of Asaph.

8. Jeshaiah the third of Jeduthun.

9. Mattaniah the second of Heman.

10. Shimei the youngest of Jeduthun.

11. Azareel the third of Heman.

12. Hashabiah the fourth of Jeduthun.

13. Shubael the fourth of Heman.

14. Mattithiah the fifth of Jeduthun.

15. Jeremoth the fifth of Heman.

16. Hananiah the sixth of Heman.

17. Joshbekashah the eleventh of Heman.

18. Hanani the seventh of Heman.

19. Mallothi the twelfth of Heman.

20. Eliathah the eighth of Heman.

21. Hothir the thirteenth of Heman.

22. Giddalti the ninth of Heman.

23. Mehazioth the fourteenth of Heman. And, lastly, Romamti-ezer, the tenth of Heman. See how God increased some and preferred the younger before the elder.

III. Each of these had in his chorus the number of twelve, called their sons and their brethren, because they observed them as sons, and concurred with them as brethren. Probably twelve, some for the voice and others for the instrument, made up the concert. Let us learn with one mind and one mouth to glorify God, and that will be the best concert.

I Chronicles 26

We have here an account of the business of the Levites. That tribe had made but a very small figure all the time of the judges, till Eli and Samuel appeared. But when David revived religion the Levites were, of all men, in the greatest reputation. And happy it was that they had Levites who were men of sense, fit to support the honour of their tribe. We have here an account,

I. Of the Levites that were appointed to be porters, ver. 1 -19.

II. Of those that were appointed to be treasurers and storekeepers, ver. 20 -28.

III. Of those that were officers and judges in the country, and were entrusted with the administration of public affairs, ver. 29 -32.

I Chronicles 26:1-19

The Officers of the Levites. B. C. Date.

¹ Concerning the divisions of the porters: Of the Korhites was Meshelemiah the son of Kore, of the sons of Asaph. ² And the sons of Meshelemiah were, Zechariah the firstborn, Jediael the second, Zebadiah the third, Jathniel the fourth, ³ Elam the fifth, Jehohanan the sixth, Elioenai the seventh. ⁴ Moreover the sons of Obed-edom were, Shemaiah the firstborn, Jehozabad the second, Joah the third, and Sacar the fourth, and Nethaneel the fifth, ⁵ Ammiel the sixth, Issachar the seventh, Peulthai the eighth: for God blessed him. ⁶ Also unto Shemaiah his son were sons born, that ruled throughout the house of their father: for they were mighty men of valour. ⁷ The sons of Shemaiah; Othni, and Rephael, and Obed, Elzabad, whose brethren were strong men, Elihu, and Semachiah. ⁸ All these of the sons of Obed-edom: they and their sons and their brethren, able men for strength for the service, were threescore and two of Obed-edom. ⁹ And Meshelemiah had sons and brethren, strong men, eighteen. ¹⁰ Also Hosah, of the children of Merari, had sons; Simri the chief, (for though he was not the firstborn, yet his father made him the chief;) ¹¹ Hilkiah the second, Tebaliah the third, Zechariah the fourth: all the sons and brethren of Hosah were thirteen. ¹² Among these were the divisions of the porters, even among the chief men, having wards one against another, to minister in the house of the LORD. ¹³ And they cast lots, as well the small as the great, according to the house of their fathers, for every gate. ¹⁴ And the lot eastward fell to Shelemiah. Then for Zechariah his son, a wise counsellor, they cast lots; and his lot came out northward. ¹⁵ To Obed-edom southward; and to his sons the house of Asuppim. ¹⁶ To Shuppim and Hosah the lot came forth westward, with the gate Shallecheth, by the causeway of the going up, ward against ward. ¹⁷ Eastward were six Levites, northward four a day, southward four a day, and toward Asuppim two and two. ¹⁸ At Parbar westward, four at the causeway, and two at Parbar. ¹⁹ These are the divisions of the porters among the sons of Kore, and among the sons of Merari.

Observe,

I. There were porters appointed to attend the temple, who guarded all the avenues that let to it, opened and shut all the outer gates and attended at them, not only for the state, but for service, to direct and instruct those who were going to worship in the courts of the sanctuary in the decorum they were to observe, to encourage those that were timorous, to send back the strangers and unclean, and to guard against thieves and others that were enemies to the house of God. In allusion to this office, ministers are said to have the keys to the kingdom of heaven committed to them (Matt. 16:19), that they may admit, and exclude, according to the law of Christ.

II. Of several of those that were called to this service, it is taken notice of that they were mighty men of valour (v. 6), strong men (v. 7), able men (v. 8), and one of them that he was a wise counsellor (v. 14), who probably, when he had used this office of a deacon well and given proofs of more than ordinary wisdom, purchased to himself a good degree, and was preferred from the gate to the council-board, 1 Tim. 3:13. As for those that excelled in strength of body, and courage and resolution of mind, they were thereby qualified for the post assigned them; for whatever service God calls men to he either finds them fit or makes them so.

III. The sons of Obed-edom were employed in this office, sixty-two of that family. This was he that entertained the ark with reverence and cheerfulness; and see how he was rewarded for it.

1. He had eight sons (v. 5), for God blessed him. The increase and building up of families are owing to the divine blessing; and a great blessing it is to a family to have many children, when like these they are able for, and eminent in, the service of God.

2. His sons were preferred to places of trust in the sanctuary. They had faithfully attended the ark in their own house, and now were called to attend it in God's house. He that is trusty in little shall be trusted with more. He that keeps God's ordinances in his own tent is fit to have the custody of them in God's tabernacle, 1 Tim. 3:4, 5. I have kept thy law, says David, and this I had because I kept thy precepts, Ps. 119:55, 56.

IV. It is said of one here that though he was not the first-born his father made him the chief (v. 10), either because he was very excellent, or because the elder son was very weak. He was made chief, perhaps not in inheriting the estate (for that was forbidden by the law, Deut. 21:16, 17), but in this service, which required personal qualifications.

V. The porters, as the singers, had their post assigned them by lot, so many at such a gate, and so many at such a one, that every one might know his post and make it good, v. 13. It is not said that they were cast into twenty-four courses, as before; but here are the names of about twenty-four (v. 1 -11), and the posts assigned are twenty-four, v. 17, 18. We have therefore reason to think they were distributed into as many companies. Happy are those who dwell in God's house: for, as they are well fed, well taught, and well employed, so they are well guarded. Men attended at the gates of the temple, but angels attend at the gates of the New Jerusalem, Rev. 21:12.

I Chronicles 26:20-28

²⁰ And of the Levites, Ahijah was over the treasures of the house of God, and over the treasures of the dedicated things. ²¹ As concerning the sons of Laadan; the sons of the Gershonite Laadan, chief fathers, even of Laadan the Gershonite, were Jehieli. ²² The sons of Jehieli; Zetham, and Joel his brother, which were over the treasures of the house of the LORD. ²³ Of the Amramites, and the Izharites, the Hebronites, and the Uzzielites: ²⁴ And Shebuel the son of Gershom, the son of Moses, was ruler of the treasures. ²⁵ And his brethren by Eliezer; Rehabiah his son, and Jeshaiah his son, and Joram his son, and Zichri his son, and Shelomith his son. ²⁶ Which Shelomith and his brethren were over all the treasures of the dedicated things, which David the king, and the chief fathers, the captains over thousands and hundreds, and the captains of the host, had dedicated. ²⁷ Out of the spoils won in battles did they dedicate to maintain the house of the LORD. ²⁸ And all that Samuel the seer, and Saul the son of Kish, and Abner the son of Ner, and Joab the son of Zeruiah, had dedicated; and whosoever had dedicated any thing, it was under the hand of Shelomith, and of his brethren.

Observe,

1. There were treasures of the house of God. A great house cannot be well kept without stores of all manner of provisions. Much was expended daily upon the altar-flour, wine, oil, salt, fuel, besides the lamps; quantities of these were to be kept beforehand, besides the sacred vestments and utensils. These were the treasures of the house of God. And, because money answers all things, doubtless they had an abundance of it, which was received from the people's offerings, wherewith they bought in what they had occasion for. And perhaps much was laid up for an exigence. These treasures typified the plenty there is in our heavenly Father's house, enough and to spare. In Christ, the true temple, are hid treasures of wisdom and knowledge, and unsearchable riches.

2. There were treasures of dedicated things, dedicated mostly out of the spoils won in battle (v. 27), as a grateful acknowledgment of the divine protection. Abraham gave Melchisedec the tenth of the spoils Heb. 7:4. In Moses's time the officers of the army, when they returned victorious, brought of their spoils an oblation to the Lord, Num. 31:50. Of late this pious custom had been revived; and not only Samuel and David, but Saul, and Abner, and Joab, had dedicated of their spoils to the honour and support of the house of God, v. 28. Note, The more God bestows upon us the more he expects from us in works of piety and charity. Great successes call for proportionable returns. When we look over our estates we should consider, "Here are convenient things, rich things, it may be, and fine things; but where are the dedicated things?" Men of war must honour God with their spoils.

3. These treasures had treasurers, those that were over them (v. 20, 26), whose business it was to keep them, that neither moth nor rust might corrupt them, nor thieves break through and steal, to give out as there was occasion and to see that they were not wasted, embezzled, or alienated to the common use; and it is probable that they kept accounts of all that was brought in and how it was laid out.

I Chronicles 26:29-32

²⁹ Of the Izharites, Chenaniah and his sons were for the outward business over Israel, for officers and judges. ³⁰ And of the Hebronites, Hashabiah and his brethren, men of valour, a thousand and seven hundred, were officers among them of Israel on this side Jordan westward in all the business of the LORD, and in the service of the king. ³¹ Among the Hebronites was Jerijah the chief, even among the Hebronites, according to the generations of his fathers. In the fortieth year of the reign of David they were sought for, and there were found among them mighty men of valour at Jazer of Gilead. ³² And his brethren, men of valour, were two thousand and seven hundred chief fathers, whom king David made rulers over the Reubenites, the Gadites, and the half tribe of Manasseh, for every matter pertaining to God, and affairs of the king.

All the offices of the house of God being well provided with Levites, we have here an account of those that were employed as officers and judges in the outward business, which must not be neglected, no, not for the temple itself. The magistracy is an ordinance of God for the good of the church as truly as the ministry is. And here we are told,

1. That the Levites were employed in the administration of justice in concurrence with the princes and elders of the several tribes, who could not be supposed to understand the law so well as the Levites, who made it their business to study it. None of those Levites who were employed in the service of the sanctuary, none of the singers or porters, were concerned in this outward business; either one was enough to engage the whole man or it was presumption to undertake both.

2. Their charge was both in all business of the Lord, and in the service of the kings, v. 30 and again v. 32. They managed the affairs of the country, as well ecclesiastical as civil, took care both of God's tithes and the king's taxes, punished offences committed immediately against God and his honour and those against the government and the public peace, guarded both against idolatry and against injustice, and took care to put the laws in execution against both. Some, it is likely, applied themselves to the affairs of religion, others to secular affairs; and so, between both, God and the king were well served. It is happy with a kingdom when its civil and sacred interests are thus interwoven and jointly minded and advanced.

3. There were more Levites employed as judges with the two tribes and a half on the other side of Jordan than with all the rest of the tribes; there were 2700; whereas as the west side of Jordan there were 1700, v. 30, 32. Either those remote tribes were not so well furnished as the rest with judges of their own, or because they, lying furthest from Jerusalem and on the borders of the neighbouring nations, were most in danger of being infected with idolatry, and most needed the help of Levites to prevent it. The frontiers must be well guarded.

4. This is said to be done (as were all the foregoing settlements) in the fortieth year of the reign of David (v. 31), that is, the last year of his reign. We should be so much the more industrious to do good as we can see the day approaching. If we live to enjoy the fruit of our labours, grudge it not to those that shall come after us.

I Chronicles 27

In this chapter we have the civil list, including the military,

I. The twelve captains for every separate month of the year, ver. 1 -15.

II. The princes of the several tribes, ver. 16 -24.

III. The officers of the court, ver. 25 -34.

I Chronicles 27:1-15

The Officers of the Army. B. C. 1015.

¹ Now the children of Israel after their number, to wit, the chief fathers and captains of thousands and hundreds, and their officers that served the king in any matter of the courses, which came in and went out month by month throughout all the months of the year, of every course were twenty and four thousand. ² Over the first course for the first month was Jashobeam the son of Zabdiel: and in his course were twenty and four thousand. ³ Of the children of Perez was the chief of all the captains of the host for the first month. ⁴ And over the course of the second month was Dodai an Ahohite, and of his course was Mikloth also the ruler: in his course likewise were twenty and four thousand. ⁵ The third captain of the host for the third month was Benaiah the son of Jehoiada, a chief priest: and in his course were twenty and four thousand. ⁶ This is that Benaiah, who was mighty among the thirty, and above the thirty: and in his course was Ammizabad his son. ⁷ The fourth captain for the fourth month was Asahel the brother of Joab, and Zebadiah his son after him: and in his course were twenty and four thousand. ⁸ The fifth captain for the fifth month was Shamhuth the Izrahite: and in his course were twenty and four thousand. ⁹ The sixth captain for the sixth month was Ira the son of Ikkesh the Tekoite: and in his course were twenty and four thousand. ¹⁰ The seventh captain for the seventh month was Helez the Pelonite, of the children of Ephraim: and in his course were twenty and four thousand. ¹¹ The eighth captain for the eighth month was Sibbecai the Hushathite, of the Zarhites: and in his course were twenty and four thousand. ¹² The ninth captain for the ninth month was Abiezer the Anetothite, of the Benjamites: and in his course were twenty and four thousand. ¹³ The tenth captain for the tenth month was Maharai the Netophathite, of the Zarhites: and in his course were twenty and four thousand. ¹⁴ The eleventh captain for the eleventh month was Benaiah the Pirathonite, of the children of Ephraim: and in his course were twenty and four thousand. ¹⁵ The twelfth captain for the twelfth month was Heldai the Netophathite, of Othniel: and in his course were twenty and four thousand.

We have here an account of the regulation of the militia of the kingdom. David was himself a man of war, and had done great things with the sword; he had brought into the field great armies. Now here we are told how he marshalled them when God had given him rest from all his enemies. He did not keep them all together, for that would have been a hardship on them and the country; yet he did not disband and disperse them all, for then he would have left his kingdom naked, and his people would have forgotten the arts of war, wherein they had been instructed. He therefore contrived to keep up a constant force, and yet not a standing army. The model is very prudent.

1. He kept up 24,000 constantly in arms, I suppose in a body, and disciplined, in one part or other of the kingdom, the freeholders carrying their own arms and bearing their own charges while they were up. This was a sufficient strength for the securing of the public peace and safety. Those that are Israelites indeed must learn war; for we have enemies to grapple with, whom we are concerned constantly to stand upon our guard against.

2. He changed them every month; so that the whole number of the militia amounted to 288,000, perhaps about a fifth part of the able men of the kingdom. By being thus distributed into twelve courses, they were all instructed in, and accustomed to, military exercises; and yet none were compelled to be in service, and at expenses, above one month in the year (which they might very well afford), unless upon extraordinary occasions, and then they might all be got together quickly. It is the wisdom of governors, and much their praise, while they provide for the public safety, to contrive how to make it effectual and yet easy, and as little as possible burdensome to the people.

3. Every course had a commander in chief over it. Besides the subaltern officers that were rulers over thousands, and hundreds, and fifties, there was one general officer to each course or legion. All these twelve great commanders are mentioned among David's worthies and champions, 2 Sam. 23 and 1 Chron. 11 They had first signalized themselves by their great actions and then they were advanced to those great preferments. It is well with a kingdom when honour thus attends merit. Benaiah is here called a chief priest, v. 5. But, cohen signifying both a priest and a prince, it might better be translated here a chief ruler, or (as in the margin) a principal officer. Dodai had Mikloth (v. 4) either for his substitute when he was absent or infirm, or for his successor when he was dead. Benaiah had his son under him, v. 6. Asahel had his son after him (v. 7), and by this it seems that this plan of the militia was laid in the beginning of David's reign; for Asahel was killed by Abner while David reigned in Hebron. When his wars were over he revived this method, and left the military affairs in this posture, for the peaceable reign of his son Solomon. When we think ourselves most safe, yet, while we are here in the body, we must keep in a readiness for spiritual conflicts. Let not him that girdeth on the harness boast as he that puts it off.

I Chronicles 27:16-34

The Military Force. B. C. 1015.

¹⁶ Furthermore over the tribes of Israel: the ruler of the Reubenites was Eliezer the son of Zichri: of the Simeonites, Shephatiah the son of Maachah: ¹⁷ Of the Levites, Hashabiah the son of Kemuel: of the Aaronites, Zadok: ¹⁸ Of Judah, Elihu, one of the brethren of David: of Issachar, Omri the son of Michael: ¹⁹ Of Zebulun, Ishmaiah the son of Obadiah: of Naphtali, Jerimoth the son of Azriel: ²⁰ Of the children of Ephraim, Hoshea the son of Azaziah: of the half tribe of Manasseh, Joel the son of Pedaiah: ²¹ Of the half tribe of Manasseh in Gilead, Iddo the son of Zechariah: of Benjamin, Jaasiel the son of Abner: ²² Of Dan, Azareel the son of Jeroham. These were the princes of the tribes of Israel. ²³ But David took not the number of them from twenty years old and under: because the LORD had said he would increase Israel like to the stars of the heavens. ²⁴ Joab the son of Zeruiah began to number, but he finished not, because there fell wrath for it against Israel; neither was the number put in the account of the chronicles of king David. ²⁵ And over the king's treasures was Azmaveth the son of Adiel: and over the storehouses in the fields, in the cities, and in the villages, and in the castles, was Jehonathan the son of Uzziah: ²⁶ And over them that did the work of the field for tillage of the ground was Ezri the son of Chelub: ²⁷ And over the vineyards was Shimei the Ramathite: over the increase of the vineyards for the wine cellars was Zabdi the Shiphmite: ²⁸ And over the olive trees and the sycamore trees that were in the low plains was Baal-hanan the Gederite: and over the cellars of oil was Joash: ²⁹ And over the herds that fed in Sharon was Shitrai the Sharonite: and over the herds that were in the valleys was Shaphat the son of Adlai: ³⁰ Over the camels also was Obil the Ishmaelite: and over the asses was Jehdeiah the Meronothite: ³¹ And over the flocks was Jaziz the Hagerite. All these were the rulers of the substance which was king David's. ³² Also Jonathan David's uncle was a counsellor, a wise man, and a scribe: and Jehiel the son of Hachmoni was with the king's sons: ³³ And Ahithophel was the king's counsellor: and Hushai the Archite was the king's companion: ³⁴ And after Ahithophel was Jehoiada the son of Benaiah, and Abiathar: and the general of the king's army was Joab.

We have here an account,

I. Of the princes of the tribes. Something of the ancient order instituted by Moses in the wilderness was still kept up, that every tribe should have its prince or chief. It is probable that it was kept up all along, either by election or by succession, in the same family; and those are here named who were found in that office when this account was taken. Elihu, or Eliab, who was prince of Judah, was the eldest son of Jesse, and descended in a right line from Nahshon and Salmon, the princes of this tribe in Moses's time. Whether these princes were of the nature of lord-lieutenants that guided them in their military affairs, or chief-justices that presided in their courts of judgment, does not appear. Their power, we may suppose, was much less now that all the tribes were united under one king than it had been when, for the most part, they acted separately. Our religion obliges us to be subject, not only to the king as supreme, but unto governors under him (1 Pet. 2:13, 14), the princes that decree justice. Of Benjamin was Jaaziel the son of Abner, v. 21. Though Abner was David's enemy, and opposed his coming to the throne, yet David would not oppose the preferment of his son, but perhaps nominated him to this post of honour, which teaches us to render good for evil.

II. Of the numbering of the people, v. 23, 24. It is here said,

1. That when David ordered the people to be numbered he forbade the numbering of those under twenty years old, thinking thereby to save the reflection which what he did might otherwise cast upon the promise that they should be innumerable; yet it was but a poor salvo, for it had never been customary to number those under twenty, and the promise of their numbers chiefly respected the effective men.

2. That the account which David took of the people, in the pride of his heart, turned to no good account; for it was never perfected, nor done with exactness, nor was it ever recorded as an authentic account. Joab was disgusted with it, and did it by halves; David was ashamed of it, and willing it should be forgotten, because there fell wrath for it against Israel. A good man cannot, in the reflection, please himself with that which he knows God is displeased with, cannot make use of that, nor take comfort in that, which is obtained by sin.

III. Of the officers of the court.

1. The rulers of the king's substance (as they are called, v. 31), such as had the oversight and charge of the king's tillage, his vineyards, his olive-yards, his herds, his camels, his asses, his flocks. Here are no officers for state, none for sport, no master of the wardrobe, no master of the ceremonies, no master of the horse, no master of the hounds, but all for service, agreeable to the simplicity and plainness of those times. David was a great soldier, a great scholar, and a great prince, and yet a great husband of his estate, kept a great deal of ground in his own hand, and stocked it, not for pleasure, but for profit; for the king himself is served of the field, Eccles. 5:9. Those magistrates that would have their subjects industrious must themselves be examples of industry and application to business. We find, however, that afterwards the poor of the land were thought good enough to be vine-dressers and husbandmen, 2 Kings 25:12. Now David put his great men to preside in these employments.

2. The attendants on the king's person. They were such as were eminent for wisdom, being designed for conversation. His uncle, who was a wise man and a scribe, not only well skilled in politics, but well read in the scriptures, was his counsellor, v. 32. Another, who no doubt excelled in learning and prudence, was tutor to his children. Ahithophel, a very cunning man, was his counsellor: but Hushai, an honest man, was his companion and confidant. It does not appear that he had many counsellors; but those he had were men of great abilities. Much of the wisdom of princes is seen in the choice of their ministry. But David, though he had all these trusty and well-beloved cousins and counsellors about him, preferred his Bible before them all. Ps. 119:24, Thy testimonies are my delight and my counsellors.

I Chronicles 28

The account we have of David's exit, in the beginning of the first book of Kings, does not make his sun nearly so bright as that given in this and the following chapter, where we have his solemn farewell both to his son and his subjects, and must own that he finished well. In this chapter we have,

I. A general convention of the states summoned to meet, ver. 1.

II. A solemn declaration of the divine entail both of the crown and of the honour of building the temple upon Solomon, ver. 2 -7.

III. An exhortation both to the people and to Solomon to make religion their business, ver. 8 -10.

IV. The model and materials delivered to Solomon for the building of the temple, ver. 11 -19.

V. Encouragement given him to undertake it and proceed in it, ver. 20, 21.

I Chronicles 28:1-10

David's Charge to the People. B. C. 1015.

¹ And David assembled all the princes of Israel, the princes of the tribes, and the captains of the companies that ministered to the king by course, and the captains over the thousands, and captains over the hundreds, and the stewards over all the substance and possession of the king, and of his sons, with the officers, and with the mighty men, and with all the valiant men, unto Jerusalem. ² Then David the king stood up upon his feet, and said, Hear me, my brethren, and my people: As for me, I had in mine heart to build a house of rest for the ark of the covenant of the LORD, and for the footstool of our God, and had made ready for the building: ³ But God said unto me, Thou shalt not build a house for my name, because thou hast been a man of war, and hast shed blood. ⁴ Howbeit the LORD God of Israel chose me before all the house of my father to be king over Israel for ever: for he hath chosen Judah to be the ruler; and of the house of Judah, the house of my father; and among the sons of my father he liked me to make me king over all Israel: ⁵ And of all my sons, (for the LORD hath given me many sons,) he hath chosen Solomon my son to sit upon the throne of the kingdom of the LORD over Israel. ⁶ And he said unto me, Solomon thy son, he shall build my house and my courts: for I have chosen him to be my son, and I will be his father. ⁷ Moreover I will establish his kingdom for ever, if he be constant to do my commandments and my judgments, as at this day. ⁸ Now therefore in the sight of all Israel the congregation of the LORD, and in the audience of our God, keep and seek for all the commandments of the LORD your God: that ye may possess this good land, and leave it for an inheritance for your children after you for ever. ⁹ And thou, Solomon my son, know thou the God of thy father, and serve him with a perfect heart and with a willing mind: for the LORD searcheth all hearts, and understandeth all the imaginations of the thoughts: if thou seek him, he will be found of thee; but if thou forsake him, he will cast thee off for ever. ¹⁰ Take heed now; for the LORD hath chosen thee to build an house for the sanctuary: be strong, and do it.

A great deal of service David had done in his day, had served his generation according to the will of God, Acts 13:36. But now the time draws night that he must die, and, as a type of the Son of David, the nearer he comes to his end the more busy he is, and does his work with all his might. He is now a little recovered from the indisposition mentioned 1 Kings 1:1, when they covered him with clothes, and he got no heat: but was cure is there for old age? He therefore improves his recovery, as giving him an opportunity of doing God and his country a little more service.

I. He summoned all the great men to attend him, that he might take leave of them all together, v. 1. Thus Moses did (Deut. 31:28), and Joshua, ch. 23:2; 24:1. David would not declare the settlement of the crown but in the presence, and to the satisfaction, of those that were the representatives of the people.

II. He addressed them with a great deal of respect and tenderness. He not only exerted himself to rise from his bed, to give them the meeting (the occasion putting new spirits into him), but he rose out of his chair, and stood up upon his feet (v. 2), in reverence to God whose will he was to declare, and in reverence to this solemn assembly of the Israel of God, as if he looked upon himself, though major singulis – greater than any individual among them, yet minor universis – less than the whole of them together. His age and infirmities, as well as his dignity, might well have allowed him to keep his seat; but he would show that he was indeed humbled for the pride of his heart both in the numbers of his people and his dominion over them. It had been too much his pleasure that they were all his servants (ch. 21:3), but now he calls them his brethren, whom he loved, his people, whom he took care of, not his servants, whom he had command of: Hear me, my brethren, and my people. It becomes superiors thus to speak with affection and condescension even to their inferiors; they will not be the less honoured for it, but the more beloved. Thus he engages their attention to what he was about to say.

III. He declared the purpose he had formed to build a temple for God, and God's disallowing that purpose, v. 2, 3. This he had signified to Solomon before, ch. 22:7, 8. A house of rest for the ark is here said to be a house of rest for the footstool of our God; for heaven is his throne of glory; the earth, and the most magnificent temples that can be built upon it, are but his footstool: so much difference is there between the manifestations of the divine glory in the upper and lower world. Angels surround his throne, Isa. 6:1. We poor worms do but worship at his footstool Ps. 99:5; 132:7. As an evidence of the sincerity of his purpose to build the temple, he tells them that he had made ready for it, but that God would not suffer him to proceed because he had appointed other work for him to do, which was enough for one man, namely, the managing of the wars of Israel. He must serve the public with the sword; another must do it with the line and plummet. Times of rest are building times, Acts 9:31.

IV. He produced his own title first, and then Solomon's, to the crown; both were undoubtedly jure divino – divine. They could make out such a title as no monarch on earth can; the Lord God of Israel chose them both immediately, by prophecy, not providence, v. 4, 5. No right of primogeniture is pretended. Detur digniori, non seniori – It went by worth, not by age.

1. Judah was not the eldest son of Jacob, yet God chose that tribe to be the ruling tribe; Jacob entailed the sceptre upon it, Gen. 49:10.

2. It does not appear that the family of Jesse was the senior house of that tribe; from Judah it is certain that it was not, for Shelah was before Pharez; whether from Nahshon and Salmon is not certain. Ram, the father of Nahshon, had a elder brother, 1 Chron. 2:9. Perhaps so had Boaz, Obed, and Jesse. Yet "God chose the house of my father."

3. David was the youngest son of Jesse, yet God liked him to make him king; so it seemed good unto him. God takes whom he likes, and likes whom he makes like himself, as he did David, a man after his own heart.

4. Solomon was one of the youngest sons of David, and yet God chose him to sit upon the throne, because he was the likeliest of them all to build the temple, the wisest and best inclined.

V. He opened to them God's gracious purposes concerning Solomon (v. 6, 7): I have chosen him to be my son. Thus he declares the decree, that the Lord had said to Solomon, as a type of Christ, Thou art my son (Ps. 2:7), the son of my love; for he was called Jedidiah, because the Lord loved him, and Christ is his beloved Son. Of him God said, as a figure of him that was to come,

1. He shall build my house. Christ is both the founder and the foundation of the gospel temple.

2. I will establish his kingdom for ever. This must have its accomplishment in the kingdom of the Messiah, which shall continue in his hands through all the ages of time (Isa. 9:7; Luke 1:33) and shall then be delivered up to God, even the Father, yet perhaps to be delivered back to the Redeemer for ever. As to Solomon, this promise of the establishment of his kingdom is here made conditional: If he be constant to do my commandments, as at this day. Solomon was now very towardly and good: "If he continue so, his kingdom shall continue, otherwise not." Note, If we be constant to our duty, then, and not otherwise, we may expect the continuance of God's favour. Let those that are well taught, and begin well, take notice of this – if they be constant, they are happy; perseverance wears the crown, though it wins it not.

VI. He charged them to adhere stedfastly to God and their duty, v. 8. Observe,

1. The matter for this charge: Keep, and seek for all the commandments of the Lord your God. The Lord was their God; his commandments must be their rule; they must have respect to them all, must make conscience of keeping them, and, in order thereunto, must seek for them, that is, must be inquisitive concerning their duty, search the scriptures, take advice, seek the law at the mouth of those whose lips were to keep this knowledge, and pray to God to teach and direct them. God's commandments will not be kept without great care.

2. The solemnity of it. He charged them in the sight of all Israel, who would all have notice of this public charge, and in the audience of their God. "God is witness, and this congregation is witness, that they have good counsel given them, and fair warning; if they do not take it, it is their fault, and God and man will be witnesses against them." See 1 Tim. 5:21; 2 Tim. 4:1. Those that profess religion, as they tender the favour of God and their reputation with men, must be faithful to their profession.

3. The motive to observe this charge. It was the way to be happy, to have the peaceable possession of this good land themselves and to preserve the entail of it upon their children.

VII. He concluded with a charge to Solomon himself, v. 9, 10. He was much concerned that Solomon should be religious. He was to be a great man, but he must not think religion below him – a wise man, and this would be his wisdom. Observe,

1. The charge he gives him. He must look upon God and the God of his father, his good father, who had devoted him to God and educated him for God. He was born in God's house and therefore bound in duty to be his, brought up in his house and therefore bound in gratitude. Thy own friend, and thy father's friend, forsake not. He must know God and serve him. We cannot serve God aright if we do not know him; and in vain do we know him if we do not serve him, serve him with heart and mind. We make nothing of religion if we do not mind it, and make heart-work of it. Serve him with a perfect, that is, an upright heart (for sincerity is our gospel perfection), and with a willing mind, from a principle of love, and as a willing people, cheerfully and with pleasure.

2. The arguments to enforce this charge.

(1.) Two arguments of general inducement: – [1.] That the secrets of our souls are open before God; he searches all hearts, even the hearts of kings, which to men are unsearchable, Prov. 25:3. We must therefore be sincere, because, if we deal deceitfully, God sees it, and cannot be imposed upon; we must therefore employ our thoughts, and engage them in God's service, because he fully understands all the imaginations of them, both good and bad. [2.] That we are happy or miserable here, and for ever, according as we do, or do not, serve God. If we seek him diligently, he will be found of us, and that is enough to make us happy, Heb. 11:6. If we forsake him, desert his service and turn from following him, he will cast us off for ever, and that is enough to make us miserable. Note, God never casts any off till they have first cast him off. Here is,

(2.) One argument peculiar to Solomon (v. 10): "Thou art to build a house for the sanctuary; therefore seek and serve God, that that work may be done from a good principle, in a right manner, and may be accepted."

3. The means prescribed in order hereunto, and they are prescribed to us all. (1.) Caution: Take heed; beware of every thing that looks like, or leads to, that which is evil. (2.) Courage: Be strong, and do it. We cannot do our work as we should unless we put on resolution, and fetch in strength from divine grace.

I Chronicles 28:11-21

David's Charge to Solomon. B. C. 1015.

¹¹ Then David gave to Solomon his son the pattern of the porch, and of the houses thereof, and of the treasuries thereof, and of the upper chambers thereof, and of the inner parlours thereof, and of the place of the mercy seat, ¹² And the pattern of all that he had by the spirit, of the courts of the house of the LORD, and of all the chambers round about, of the treasuries of the house of God, and of the treasuries of the dedicated things: ¹³ Also for the courses of the priests and the Levites, and for all the work of the service of the house of the LORD, and for all the vessels of service in the house of the LORD. ¹⁴ He gave of gold by weight for things of gold, for all instruments of all manner of service; silver also for all instruments of silver by weight, for all instruments of every kind of service: ¹⁵ Even the weight for the candlesticks of gold, and for their lamps of gold, by weight for every candlestick, and for the lamps thereof: and for the candlesticks of silver by weight, both for the candlestick, and also for the lamps thereof, according to the use of every candlestick. ¹⁶ And by weight he gave gold for the tables of showbread, for every table; and likewise silver for the tables of silver: ¹⁷ Also pure gold for the fleshhooks, and the bowls, and the cups: and for the golden basons he gave gold by weight for every bason; and likewise silver by weight for every bason of silver: ¹⁸ And for the altar of incense refined gold by weight; and gold for the pattern of the chariot of the cherubims, that spread out their wings, and covered the ark of the covenant of the LORD. ¹⁹ All this, said David, the LORD made me understand in writing by his hand upon me, even all the works of this pattern. ²⁰ And David said to Solomon his son, Be strong and of good courage, and do it: fear not, nor be dismayed: for the LORD God, even my God, will be with thee; he will not fail thee, nor forsake thee, until thou hast finished all the work for the service of the house of the LORD. ²¹ And, behold, the courses of the priests and the Levites, even they shall be with thee for all the service of the house of God: and there shall be with thee for all manner of workmanship every willing skilful man, for any manner of service: also the princes and all the people will be wholly at thy commandment.

As for the general charge that David gave his son to seek God and serve him, the book of the law was, in that, his only rule, and there needed no other; but, in building the temple, David was now to give him three things: –

1. A model of the building, because it was to be such a building as neither he nor his architects ever saw. Moses had a pattern of the tabernacle shown him in the mount (Heb. 8:5), so had David of the temple, by the immediate hand of God upon him, v. 19. It was given him in writing, probably by the ministry of an angel, or as clearly and exactly represented to his mind as if it had been in writing. But it is said (v. 12), He had this pattern by the Spirit. The contrivance either of David's devotion or of Solomon's wisdom must not be trusted to in an affair of this nature. The temple must be a sacred thing and a type of Christ; there must be in it not only convenience and decency, but significancy: it was a kind of sacrament, and therefore it must not be left to man's art or invention to contrive it, but must be framed by divine institution. Christ the true temple, the church the gospel temple, and heaven the everlasting temple, are all framed according to the divine councils, and the plan laid in the divine wisdom, ordained before the world for God's glory and ours. This pattern David gave to Solomon, that he might know what to provide and might go by a certain rule. When Christ left with his disciples a charge to build his gospel church he gave them an exact model of it, ordering them to observe that, and that only, which he commanded. The particular models are here mentioned, of the porch, which was higher than the rest, like a steeple, – then the houses, both the holy place and the most holy, with the rooms adjoining, which were for treasuries, chambers, and parlours, – especially the place of the mercy-seat (v. 11), – of the courts likewise, and the chambers about them, in which the dedicated things were laid up. Bishop Patrick supposes that, among other things, the tabernacle which Moses reared and all the utensils of it, which there was now no further occasion for, were laid up here, signifying that in the fulness of time all the Mosaic economy, all the rites and ceremonies of that dispensation, should be respectfully laid aside, and something better come in their room. He gave him a table of the courses of the priests, patterns of the vessels of service (v. 13), and a pattern of the chariot of the cherubim, v. 18. Besides the two cherubim over the mercy-seat, there were two much larger, whose wings reached from wall to wall (1 Kings 6:23, etc.), and of these David here gave Solomon the pattern, called a chariot; for the angels are the chariots of God, Ps. 68:17.

2. Materials for the most costly of the utensils of the temple. That they might not be made any less than the patterns, he weighed out the exact quantity for each vessel both of gold and silver, v. 14. In the tabernacle there was but one golden candlestick; in the temple there were ten (1 Kings 7:49), besides silver ones, which, it is supposed, were hand-candlesticks, v. 15. In the tabernacle there was but one table; but in the temple, besides that on which the show-bread was set, there were ten others for other uses (2 Chron. 4:8), besides silver tables; for, this house being much larger than that, it would look bare if it had not furniture proportionable. The gold for the altar of incense is particularly said to be refined gold (v. 18), purer than any of the rest; for that was typical of the intercession of Christ, than which nothing is more pure and perfect.

3. Directions which way to look for help in this great undertaking. "Fear not opposition; fear not the charge, care, and trouble; fear not miscarrying in it, as in the case of Uzza; fear not the reproach of the foolish builder, that began to build and was not able to finish. Be not dismayed. (1.) God will help thee, and thou must look up to him in the first place (v. 20): The Lord God, even my God, whom I have chosen and served, who has all along been present with me and prospered me, and to whom, from my own experience of his power and goodness, I recommend thee, he will be with thee, to direct, strengthen, and prosper thee; he will not fail thee nor forsake thee." Note, We may be sure that God, who owned our fathers and carried them through the services of their day, will, in like manner, if we be faithful to him, go along with us in our day, and will never leave us, while he has any work to do in us or by us. The same that was Joshua's encouragement (Josh. 1:5), and Solomon's, is given to all believers, Heb. 13:5. He will never leave thee, nor forsake thee. God never leaves any unless they first leave him. (2.) "Good men will help thee, v. 21. The priests and Levites will advise thee, and thou mayest consult them. Thou hast good workmen, who are both willing and skilful;" and these are two very good properties in a workman, especially in those that work at the temple. And, lastly, "The princes and the people will be so far from opposing or retarding the work that they will be wholly at thy command, every one in his place ready to further it." Then good work is likely to go on when all parties concerned are hearty in it, and none secretly clog it, but all drive on heartily in it.

I Chronicles 29

David has said what he had to say to Solomon. But he had something more to say to the congregation before he parted with them.

I. He pressed them to contribute, according to their ability, towards the building and furnishing of the temple, ver. 1 -5.

II. They made their presents accordingly with great generosity, ver. 6 -9.

III. David offered up solemn prayers and praises to God upon that occasion (ver. 10 -20), with sacrifices, ver. 21, 22.

IV. Solomon was hereupon enthroned, with great joy and magnificence, ver. 23 -25.

V. David, soon after this finished his course, ver. 26 -30. And it is hard to say which shines brighter here, the setting sun or the rising sun.

I Chronicles 29:1-9

Presents for the Temple. B. C. 1015.

¹ Furthermore David the king said unto all the congregation, Solomon my son, whom alone God hath chosen, is yet young and tender, and the work is great: for the palace is not for man, but for the LORD God. ² Now I have prepared with all my might for the house of my God the gold for things to be made of gold, and the silver for things of silver, and the brass for things of brass, the iron for things of iron, and wood for things of wood; onyx stones, and stones to be set, glistering stones, and of divers colours, and all manner of precious stones, and marble stones in abundance. ³ Moreover, because I have set my affection to the house of my God, I have of mine own proper good, of gold and silver, which I have given to the house of my God, over and above all that I have prepared for the holy house, ⁴ Even three thousand talents of gold, of the gold of Ophir, and seven thousand talents of refined silver, to overlay the walls of the houses withal: ⁵ The gold for things of gold, and the silver for things of silver, and for all manner of work to be made by the hands of artificers. And who then is willing to consecrate his service this day unto the LORD? ⁶ Then the chief of the fathers and princes of the tribes of Israel, and the captains of thousands and of hundreds, with the rulers of the king's work, offered willingly, ⁷ And gave for the service of the house of God of gold five thousand talents and ten thousand drams, and of silver ten thousand talents, and of brass eighteen thousand talents, and one hundred thousand talents of iron. ⁸ And they with whom precious stones were found gave them to the treasure of the house of the LORD, by the hand of Jehiel the Gershonite. ⁹ Then the people rejoiced, for that they offered willingly, because with perfect heart they offered willingly to the LORD: and David the king also rejoiced with great joy.

We may here observe,

I. How handsomely David spoke to the great men of Israel, to engage them to contribute towards the building of the temple. It is our duty to provoke one another to love and to good works, not only to do good ourselves, but to draw in others to do good too as much as we can. There were many very rich men in Israel; they were all to share in the benefit of the temple, and of those peaceable days which were to befriend the building of it; and therefore, though David would not impose on them, as a tax, what they should give towards it, he would recommend the present as a fair occasion for a free-will offering, because what is done in works of piety and charity should be done willingly and not by constraint; for God loves a cheerful giver.

1. He would have them consider that Solomon was young and tender, and needed help; but that he was the person whom God had chosen to do this work, and therefore was well worthy their assistance. It is good service to encourage those in the work of God that are as yet young and tender.

2. That the world was great, and all hands should contribute to the carrying of it on. The palace to be built was not for man, but for the Lord God; and the more was contributed towards the building the more magnificent it would be, and therefore the better would it answer the intention.

3. He tells them what great preparations had been made for this work. He did not intend to throw all the burden upon them, nor that it should be built wholly by contributions, but that they should show their good will, by adding to what was done (v. 2): I have prepared with all my might, that is, "I have made it my business." Work for God must be done with all our might, or we shall bring nothing to pass in it.

4. He sets them a good example. Besides what was dedicated to this service out of the spoils and presents of the neighbouring nations, which was for the building of the house (of which before, ch. 22:14), he had, out of his own share, offered largely for the beautifying and enriching of it, 3000 talents of gold and 7000 talents of silver (v. 4, 5), and this because he had set his affection on the house of his God. He gave all this, not as Papists build churches, in commutation of penance, or to make atonement for sin, nor as Pharisees give alms, to be seen of men; but purely because he loved the habitation of God's house; so he professed (Ps. 26:8) and here he proved it. Those who set their affection upon the service of God will think no pains nor cost too much to bestow upon it; and then our offerings are pleasing to God when they come from love. Those that set their affection on things above will set their affection on the house of God, through which our way to heaven lies. Now this he gives them an account of, to stir them up to do likewise. Note, Those who would draw others to do that which is good must themselves lead. Those especially who are advanced above others in place and dignity should particularly contrive how to make their light shine before men, because the influence of their example is more powerful and extensive than that of other people.

5. He stirs them up to do as he had done (v. 5): And who then is willing to concentrate his service this day unto the Lord? (1.) We must each of us, in our several places, serve the Lord, and consecrate our service to him, separate it from other things that are foreign and interfere with it, and direct and design it for the honour and glory of God. (2.) We must make the service of God our business, must fill our hands to the Lord, so the Hebrew phrase is. Those who engage themselves in the service of God will have their hands full; there is work enough for the whole man in that service. The filling of our hands with the service of God intimates that we must serve him only, serve him liberally, and serve him in the strength of grace derived from him. (3.) We must be free herein, do it willingly and speedily, do it this day, when we are in a good mind. Who is willing? Now let him show it.

II. How handsomely they all contributed towards the building of the temple when they were thus stirred up to it. Though they were persuaded to it, yet it is said, They offered willingly, v. 6. So he said who knew their hearts. Nay, they offered with a perfect heart, from a good principle and with a sincere respect to the glory of God, v. 9. How generous they were appears by the sum total of the contributions, v. 7 -8. They gave like themselves, like princes, like princes of Israel. And a pleasant day's work it was; for,

1. The people rejoiced, which may be meant of the people themselves that offered: they were glad of the opportunity of honouring God thus with their substance, and glad of the prospect of bringing this good work to perfection. Or the common people rejoiced in the generosity of their princes, that they had such rulers over them as were forward to this good work. Every Israelite is glad to see temple work carried on with vigour.

2. David rejoiced with great joy to see the good effects of his psalms and the other helps of devotion he had furnished them with, rejoiced that his son and successor would have those about him that were so well affected to the house of God, and that this work, upon which his heart was so much set, was likely to go on. Note, It is a great reviving to good men, when they are leaving the world, to see those they leave behind zealous for religion and likely to keep it up. Lord, now let thou thy servant depart in peace.

I Chronicles 29:10-22

David's Prayer to God; Sacrifices Offered. B. C. 1015.

¹⁰ Wherefore David blessed the LORD before all the congregation: and David said, Blessed be thou, LORD God of Israel our father, for ever and ever. ¹¹ Thine, O LORD, is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth is thine; thine is the kingdom, O LORD, and thou art exalted as head above all. ¹² Both riches and honour come of thee, and thou reignest over all; and in thine hand is power and might; and in thine hand it is to make great, and to give strength unto all. ¹³ Now therefore, our God, we thank thee, and praise thy glorious name. ¹⁴ But who am I, and what is my people, that we should be able to offer so willingly after this sort? for all things come of thee, and of thine own have we given thee. ¹⁵ For we are strangers before thee, and sojourners, as were all our fathers: our days on the earth are as a shadow, and there is none abiding. ¹⁶ O LORD our God, all this store that we have prepared to build thee a house for thine holy name cometh of thine hand, and is all thine own. ¹⁷ I know also, my God, that thou triest the heart, and hast pleasure in uprightness. As for me, in the uprightness of mine heart I have willingly offered all these things: and now have I seen with joy thy people, which are present here, to offer willingly unto thee. ¹⁸ O LORD God of Abraham, Isaac, and of Israel, our fathers, keep this for ever in the imagination of the thoughts of the heart of thy people, and prepare their heart unto thee: ¹⁹ And give unto Solomon my son a perfect heart, to keep thy commandments, thy testimonies, and thy statutes, and to do all these things, and to build the palace, for the which I have made provision. ²⁰ And David said to all the congregation, Now bless the LORD your God. And all the congregation blessed the LORD God of their fathers, and bowed down their heads, and worshipped the LORD, and the king. ²¹ And they sacrificed sacrifices unto the LORD, and offered burnt offerings unto the LORD, on the morrow after that day, even a thousand bullocks, a thousand rams, and a thousand lambs, with their drink offerings, and sacrifices in abundance for all Israel: ²² And did eat and drink before the LORD on that day with great gladness. And they made Solomon the son of David king the second time, and anointed him unto the LORD to be the chief governor, and Zadok to be priest.

We have here,

I. The solemn address which David made to God upon occasion of the noble subscriptions of the princes towards the building of the temple (v. 10): Wherefore David blessed the Lord, not only alone in his closet, but before all the congregation. This I expected when we read (v. 9) that David rejoiced with great joy; for such a devout man as he would no doubt make that the matter of his thanksgiving which was so much the matter of his rejoicing. He that looked round with comfort would certainly look up with praise. David was now old and looked upon himself as near his end; and it well becomes aged saints, and dying saints, to have their hearts much enlarged in praise and thanksgiving. This will silence their complaints of their bodily infirmities, and help to make the prospect of death itself less gloomy. David's psalms, toward the latter end of the book, are most of them psalms of praise. The nearer we come to the world of everlasting praise the more we should speak the language and do the work of that world. In this address,

1. He adores God, and ascribes glory to him as the God of Israel, blessed for ever and ever. Our Lord's prayer ends with a doxology much like this which David here begins with – for thine is the kingdom, the power, and the glory. This is properly praising God – with holy awe and reverence, and agreeable affection, acknowledging, (1.) His infinite perfections; not only that he is great, powerful, glorious, etc., but that his is the greatness, power, and glory, that is, he has them in and of himself, v. 11. He is the fountain and centre of every thing that is bright and blessed. All that we can, in our most exalted praises, attribute to him he has an unquestionable title to. His is the greatness; his greatness is immense and incomprehensible; and all others are little, are nothing, in comparison of him. His is the power, and it is almighty and irresistible; power belongs to him, and all the power of all the creatures is derived from him and depends upon him. His is the glory; for his glory is his own end and the end of the whole creation. All the glory we can give him with our hearts, lips, and lives, comes infinitely short of what is his due. His is the victory; he transcends and surpasses all, and is able to conquer and subdue all things to himself; and his victories are incontestable and uncontrollable. And his is the majesty, real and personal; with him is terrible majesty, inexpressible and inconceivable. (2.) His sovereign dominion, as rightful owner and possessor of all: "All that is in the heaven, and in the earth, is thine, and at thy disposal, by the indisputable right of creation, and as supreme ruler and commander of all: thine is the kingdom, and all kings are thy subjects; for thou art head, and art to be exalted and worshipped as head above all." (3.) His universal influence and agency. All that are rich and honourable among the children of men have their riches and honours from God. This acknowledgment he would have the princes take notice of and join in, that they might not think they had merited any thing of God by their generosity; for from God they had their riches and honour, and what they had returned to him was but a small part of what they had received from him. Whoever are great among men, it is God's hand that makes them so; and, whatever strength we have, it is God that gives it to us, as the God of Israel our father, v. 10, Ps. 68:35.

2. He acknowledges with thankfulness the grace of God enabling them to contribute so cheerfully towards the building of the temple (v. 13, 14): Now therefore, our God, we thank thee. Note, The more we do for God the more we are indebted to him for the honour of being employed in his service, and for grace enabling us, in any measure, to serve him. Does he therefore thank that servant? Luke 17:9. No: but that servant has a great deal of reason to thank him. He thanks God that they were able to offer so willingly. Note, (1.) It is a great instance of the power of God's grace in us to be able to do the work of God willingly. He works both to will and to do; and it is in the day of his power that his people are made willing, Ps. 110:3. (2.) We must give God all the glory of all the good that is at any time done by ourselves or others. Our own good works must not be the matter of our pride, nor the good works of others the matter of our flattery, but both the matter of our praise; for certainly it is the greatest honour and pleasure in the world faithfully to serve God.

3. He speaks very humbly of himself, and his people, and the offerings they had now presented to God. (1.) For himself, and those that joined with him, though they were princes, he wondered that God should take such notice of them and do so much for them (v. 14): Who am I, and what is my people? David was the most honourable person, and Israel the most honourable person, then in the world; yet thus does he speak of himself and them, as unworthy the divine cognizance and favour. David now looks very great, presiding in an august assembly, appointing his successor, and making a noble present to the honour of God; and yet he is little and low in his own eyes: Who am I, O Lord? for (v. 15) we are strangers before thee, and sojourners, poor despicable creatures. Angels in heaven are at home there; saints on earth are but strangers here: Our days on the earth are as a shadow. David's days had as much of substance in them as most men's; for he was a great man, a good man, a useful man, and now an old man, one that lived long and lived to good purpose: and yet he puts himself not only into the number, but in the front, of those who must acknowledge that their days on the earth are as a shadow, which intimates that our life is a vain life, a dark life, a transient life, and a life that will have its periods either in perfect light or perfect darkness. The next words explain it: There is no abiding, Heb. no expectation. We cannot expect any great matters from it, nor can we expect any long continuance of it. This is mentioned here as that which forbids us to boast of the service we do to God. Alas! it is confined to a scantling of time, it is the service of a frail and short life, and therefore what can we pretend to merit by it? (2.) As to their offerings, Lord, says he, of thy own have we given thee (v. 14), and again (v. 16), It cometh of thy hand, and is all thy own. "We have it from thee as a free gift, and therefore are bound to use it for thee; and what we present to thee is but rent or interest from thy own." "In like manner" (says bishop Patrick) "we ought to acknowledge God in all spiritual things, referring every good thought, good purpose, good work, to his grace, from whom we receive it." Let him that glories therefore glory in the Lord.

4. He appeals to God concerning his own sincerity in what he did, v. 17. It is a great satisfaction to a good man to think that God tries the heart and has pleasure in uprightness, that, whoever may misinterpret or contemn it, he is acquainted with and approves of the way of the righteous. It was David's comfort that God knew with what pleasure he both offered his own and saw the people's offering. He was neither proud of his own good work nor envious of the good works of others.

5. He prays to God both for the people and for Solomon, that both might hold on as they began. In this prayer he addresses God as the God of Abraham, Isaac, and Jacob, a God in covenant with them and with us for their sakes. Lord, give us grace to make good our part of the covenant, that we may not forfeit the benefit of it. Or thus: they were kept in their integrity by the grace of God establishing their way; let the same grace that was sufficient for them be so for us. (1.) For the people he prays (v. 18) that what good God had put into their minds he would always keep there, that they might never be worse than they were now, might never lose the convictions they were now under, nor cool in their affections to the house of God, but always have the same thoughts of things as they now seemed to have. Great consequences depend upon what is innermost, and what uppermost, in the imagination of the thoughts of our heart, what we aim at and what we love to think of. If any good have got possession of our hearts, or the hearts of our friends, it is good by prayer to commit the custody of it to the grace of God: "Lord, keep it there, keep it for ever there. David has prepared materials for the temple; but, Lord, do thou prepare their hearts for such a privilege;" establish their hearts, so the margin. "Confirm their resolutions. They are in a good mind; keep them so when I am gone, them and theirs for ever." (2.) For Solomon he prays (v. 19), Give him a perfect heart. He had charged him (ch. 28:9) to serve God with a perfect heart; now here he prays to God to give him such a heart. He does not pray, "Lord, make him a rich man, a great man, a learned man;" but, "Lord, make him an honest man;" for that is better than all. "Lord, give him a perfect heart, not only in general to keep thy commandments, but in particular to build the palace, that he may do that service with a single eye." Yet his building the house would not prove him to have a perfect heart unless he made conscience of keeping God's commandments. It is not helping to build churches that will save us if we live in disobedience to God's law.

II. The cheerful concurrence of this great assembly in this great solemnity.

1. They joined with David in the adoration of God. When he had done his prayer he called to them to testify their concurrence (Now bless the Lord your God, v. 20), which accordingly they did, by bowing down their heads, a gesture of adoration. Whoever is the mouth of the congregation, those only have the benefit who join with him, not by bowing down the head so much as by lifting up the soul.

2. They paid their respects to the king, looking upon him as an instrument in God's hand of much good to them; and, in honouring him, they honoured God.

3. The next day they offered abundance of sacrifices to God (v. 21), both burnt-offerings, which were wholly consumed, and peace-offerings, which the offerer had the greatest part of to himself. Hereby they testified a generous gratitude to God for the good posture their public affairs were in, though David was going the way of all the earth.

4. They feasted and rejoiced before God, v. 22. In token of their joy in God, and communion with him, they feasted upon their peace-offerings in a religious manner before the Lord. What had been offered to God they feasted upon, by which was intimated to them that they should be never the poorer for their late liberal contributions to the service of the temple; they themselves should feast upon the comfort of it.

5. They made Solomon king the second time. He having been before anointed in haste, upon occasion of Adonijah's rebellion, it was thought fit to repeat the ceremony, for the greater satisfaction of the people. They anointed him to the Lord. Magistrates must look upon themselves as set apart for God, to be his ministers, and must rule accordingly in the fear of God. Zadok also was anointed to be priest in the room of Abiathar, who had lately forfeited his honour. Happy art thou, O Israel! under such a prince and such a pontiff.

I Chronicles 29:23-30

Solomon Magnified. B. C. 1015.

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

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

I. Here is Solomon rising (v. 23): Solomon sat on the throne of the Lord. Not his throne which he prepared in the heavens, but the throne of Israel is called the throne of the Lord because not only is he King of all nations, and all kings rule under him, but he was in a peculiar manner King of Israel, 1 Sam. 12:12. He had the founding, he had the filling, of their throne, by immediate direction. The municipal laws of their kingdom were divine. Urim and prophets were the privy counsellors of their princes; therefore is their throne called the throne of the Lord. Solomon's kingdom typified the kingdom of the Messiah, and his is indeed the throne of the Lord; for the Father judgeth no man, but hath committed all judgment to him; hence he calls him his King, Ps. 2:6. Being set on the throne of the Lord, the throne to which God called him, he prospered. Those that follow the divine guidance may expect success by the divine blessing. Solomon prospered; for,

1. His people paid honour to him, as one to whom honour is due: All Israel obeyed him, that is, were ready to swear allegiance to him (v. 23), the princes and mighty men, and even the sons of David, though by seniority their title to the crown was prior to his, and they might think themselves wronged by his advancement. God thought fit to make him king, and made him fit to be so, and therefore they all submitted themselves to him. God inclined their hearts to do so, that his reign might, from the first, be peaceable. His father was a better man than he, and yet came to the crown with much difficulty, after long delay, and by many and slow steps. David had more faith, and therefore had it more tried. They submitted themselves (Heb. They gave the hand under Solomon), that is, bound themselves by oath to be true to him (putting the hand under the thigh was a ceremony anciently used in swearing); or they were so entirely devoted that they would put their hand under his feet to serve him.

2. God put honour upon him; for those that honour him he will honour: The Lord magnified Solomon exceedingly, v. 25. His very countenance and presence, I am apt to think, had something in them very great and awful. All he said and all he did commanded respect. None of all the judges or kings of Israel, his predecessors, made such a figure as he did nor lived in such splendour.

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

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

2. He gives a short account of his death (v. 28), that he died full of days, riches, and honour; that is, (1.) Loaded with them. He was very old, and very rich, and very much honoured both of God and man. He had been a man of war from his youth, and, as such, had his soul continually in his hand; yet he was not cut off in the midst of his days, but was preserved through all dangers of a military life, lived to a good old age, and died in peace, died in his bed, and yet in the bed of honour. (2.) Satiated with them. He was full of days, riches, and honour; that is, he had enough of this world and of the riches and honours of it, and knew when he had enough, for he was very willing to die and leave it, having said (Ps. 49:15), God shall receive me, and (Ps. 23:4), Thou art with me. A good man will soon be full of days, riches, and honour, but will never be satisfied with them; no satisfaction but in God's loving kindness.

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