1 Chronicles 28

phel, and after that they asked counsel of tlrim and thummim by Jehoiada, th6 head of the Sahhedrin; and by Abiatharthe high-priest: and so the Cherethites and Pelethites, by the authority ofnrim and thummim, went to fight under the command of Joab, the general of the army. In the exposition of which there are a great many foolish descants, which I shall not mention.,*’’ are of opinion, it may be concluded, that in these places all the utensils belonging to the tabernacle which Moses made,. and the tabernacle itself (which was no longer used after Solomon’s temple was built)," were laid up and preserved. By which, perhaps, was signified, as Constantine I/Empereur conjectures, (upon Middoth, p. 87.) that all the ceremonies of Moses should one day be decently laid aside, and something better come in their room.

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J±ND David assembled all the princes of Israel, the princes of the tribes. These seem to be the same, one being the explication of the other: and they are those persons mentioned ver. 16, 17, &c. of the foregoing chapter. And the captains of the companies that ministeredto the king by course.’] That is, those great commanders, over four-and-twenty thousand apiece, mentioned in the beginning of the foregoing chapter. * *; And the captains over the thousands, and captains over the hundreds.] The commanders of every one of those thousands, with the centurions who commanded the several companies, consisting of a hundred. And the stetvards over all the substance and possession of the king, and of his sons.] Who are mentioned also in ver. 25, 26, &c. of the foregoing chapter: and appear by this to have been considerable persons;. With the officers.] Who were about his person. And with the mighty men, and with all the valiant men.] Those who were eminent for their services in war, of whom he had spoken in chap, xi.xii. Unto Jerusalem:] All these he called to attend him in the chief city of the kingdom, that he might commend Solomon to them as his successor, and this government which he had settled. (See Bertram, de Repub. Jud. p. 150.) This seems to have been a distinct assembly from that mentioned chap, xxiii. 2. being more general, and consisting of many persons, who were not then in such offices as are here named.

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Then David the king stood upon his feet, and said. He was sitting in his throne, I suppose, when they came in, but then stood up in respect to so great an assembly, and that he might be the better heard. When he first declared Solomon to be his successor, and caused him to be anointed, he lay upon his bed, being very palsic and decrepit, as we read 1 Kings i. But intending now to have him anointed again, in the midst of his princes and great commanders, (chap. xxix. 22.) whom he could not assemble, when on a sudden he commanded him to be anointed before; he roused up himself, and rose from his couch, and came out of his chamber, and made orations, and gave advice for things to come, as Dr. Lightfoot observes. • Hear me, my brethren, and my people.] He calls the great men his brethren, both because they had a share in the government with him, and to express his affection to them. It is likely they were attended by some other persons, whom he calls my people. I had in mine heart to build a house of rest for the ark of the covenant oftlte Lord.] A fixed place, where the ark might be settled, and not carried about, as it had been hitherto, (2 Sam. vii. 1.) Digitized b). And for the footstool of our God.] Here the conjunction. and, as our Mr. Mede observes, is exegctical, and the same with that is: according to which expression, the’prophet Jeremiah saith, (Lam. ii. 1.) that the Lord had cast down the beauty of Israel, and remembered not his footstool (that is, the ark of the covenant, which was theirglory), in the day of his anger, book i. p. 500. For the Divine Glory sitting upon the wings of the cherubims, over the mercy-seat, (Psal. Ixxx; 2.) his feet, as we speak after the manner of men, rested upon the ark: and’therefore the Targum thus paraphrases it, The footstool of the throne of glory. And thence it is sometimes called, The ark of the covenant of the Lord of hosts, who sitteth upon the cherubims, (1 Sam. iv. 4.) And had made ready for the building.] Laid up great treasures, which he designed to defray the charges of the building. (See chap, xxii.)

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But God said unto me. In the Targum,‘The Memra, Word of the Lord. Thou shalt not build a house for my name, because thou hast been a man of war, and hast shed blood.’] See ray notes upon chap. xxii. 8. To which I shall here add, that bloodshed was accounted a thing so heinous, that though one had killed another only accidentally, yet he was bound to flee for it to a city of refuge, or else he might have been killed himself. And among the ancient Greeks^ (as PetituS shews, in his book of the Attic Laws; lib. vii. p. 51&.) he that killed another involuntarily, was banished from his country for a year. But David is here forbidden to build God a temple, merely because he had been engaged in war and bloodshed, though it was on a pious account.: And thus also among the ancient Greeks (as Grotius observes), they stood in need of an expiation, who, without any blame, had defiled their hands in blood. And, accordingly, among the Greek Christians there was a canon, long observed in that church, which kept men from the holy communion for a time, who had killed an enemy in any war. (See’ lib. ii.. de Jure Belli et Pacis, cap: 25. sect.9.) But Osiander,’ considering this passage in Grotius, thinks, that in these words, David’s warring and bloodshed are not alleged; * ratione alicujus vitii," &c. upon the account of any blemish, which* hindered him from building a house for God; but merely upon the account of the vast business wherein he was engaged: for, being employed continually in warlike actions, he was not at leisure for such a building; which was to be the work of peace and quietness.’ David also is expressly said to have managed the wars of the, Lord, being but his instrument to punish the enemies of his people Israel: and therefore could not be blemished by being thus employed to God, nor made incapable thereby to build his temple. For he gloried and triumphed in these wars, and in the victories he got: for which he sung praise to God, Psal. lx. Add to all this, that the account which Solomon gives to Hiram, why his father did not build God a house,’ was, that he was otherwise employed, (1 Kings v. 3.) But I leave this to better judgments. *’

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Howbeit the Lord God of Israel chose me before all the house of my father to be king over Israel for ever. 2 Seel Sam.xvi. 13. Psal. lxxviii. 68. For he hath chosen Judah to be the ruler.] See’ Gen. xlix. 10. And of the house of Judah the house of my father; and v Microsoft ® 4 G A COMMENTARY UPON [chap. XXVIII. among the sons of myfafher he liked me, to make me king \ over all Israel.] For till his days it was not known out of what family of Judah a king should be chosen, from, whom the Messiah should come,

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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. For he was beloved of God from his birth, (2Sam.xii. 25.) and plainly designed by God to be his successor, (2 Sam. vii. 13. and here in this book, chap. xxii. 9.) So that David sware he should reign after him, and accordingly performed it, (1 Kings i. 17. 35.) This he declares now to them all, when he was going out of the world: that they might reverence Solomon as a person placed upon the throne by Divine appointment; and not out of any partial and fond affection of lus to him, preferred before his elder brethren.

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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. See 2 Sam. vii. 13. and this book, chap. xxii. f).

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Moreover, I will establish his kingdom for ever, if he be constant to do my commandments, and my judgments, as at this day. The last words import, that hitherto Solomon was very towardly (as we speak), and gave great hopes he would continue steadfast in his obedience to God, as his father David had done.

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Now therefore, in the sight of all Israel, the congregation of the Lord. Who were here present by their representatives: to whom he now addresses his speech, that they might give the same exhortation to their neighbours. And in the audience of our God.] Who was present in all their public assemblies, as I have noted upon Judg. xx.l. (See there.) Keep and seek for all the commandments of the Lord your God.] It is not enough to know the will of God, if we do not keep it; that is, observe his commands, and live in the practice of our duty. But that we may know it, it is necessary to seek it; that is, to inquire after it, and study the laws of God. For no man (as Grotius here observes) shall be excused by a supine ignorance. That ye may possess this good land, and leave it for an inheritance for your children after yon for ever.] It was in vain to expect the continuance of God’s favour to them, who had brought them into this good land, unless they continued steadfast in his obedience. This was the only way to settlement in their possessions.

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And thou, Solomon my son, know thou the God of thy father. To knoio God is, in Scripture language, to acknowledge and love him. As God is said to know the way of the righteous; that is, to approve and love it, (Psal. i. tilt.) Solomon had the greater reason to do this, because God had been so very gracious to his father David, and chosen him, before all his brethren, to be his successor. And serve him with a perfect heart, and a willing mind.] His love was to be expressed by obedience to God, and that entirely and cheerfully: out of choice, not by constraint; not to gain the good opinion of men, but the favour of God. For hearty piety, and not merely the outward appearance of it, is the surest support of a prince’s power and authority: and will dispose his subjects to love and reverence him as sincerely as he doth God. For the Lord searcheth all herrts, and understandeth all the imaginations of the thoughts’] He presses him with two arguments unto sincerity in his obedience. The first is in these words; because God cannot be deceived with external services; for he looks into the hearts, and discerns the most secret motions there: which cannot be hid from him, but he is privy to every thought, and to the. very beginning oftljcm. If thou seek him, he will be found of thee; but if thou forsake him, he will cast thee offfor ever.] This is the other argument; God is not tied to any man, but upon condition of his hearty obedience. As he behaves himself towards God, so God will deal with him.

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Take heed noip; for the Lord hath chosen thee to build a house for the sanctuary. That is, for the ark to dwell in, for that was the principal furhiture of the sanctuary. The Targum thus expresses it, The Memra, Word of the Lord, hath chosen thee, &c. Be strong and do it.] Being a young man, he might be discouraged from undertaking so great work: but he bids him go about it strenuously, because God had chosen him to do it.

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Then David gave to Solomon his son the pattern oftheporchy and of the houses thereoj . Abarbinel is very confident that the word ulam, which we translate porch, is a general word used in this place for the whole house. The description of which David gave Solomon, with all the apartments belonging to it: especially of the houses thereof, which were two: the outward, called the holy place, and the. inward, called the holy of holies, which were distinct houses, being separated by a partition: and accordingly the. former is called the greater house, (2 Chron. iii. 5.) being much larger in its dimensions than the other. At the entrance of which there was a porch, the model of which David gave him, as well as of the houses… - And of the treasuries thereof, and of the upper chambers thereof, and of the inner parlours thereof.] There were several rooms against the walls of the house round about, as we read 1 Kings vi. 5. which are here called by several names, according to the use wherein they were employed. And the forenamed Abarbinel here observes, out of Middoth, andTamid, and other books, that the temple was built like a high tower, reaching up to heaven, there being three upper stories one above another, and the first story three times higher than that of Moses, viz. thirty cubits. And of the place of. the mercy -seat.] Where that should be placed, in the holy of holies.

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And the pattern of all that he had by the Spirit. In the Hebrew, of all that he had in the Spirit with him; that is, inspired into him. It being. a house for God to dwell in, it was fit that it should not be of a mere human, but of a Divine contrivance, as the tabernacle built by Moses was. Therefore God suggested to David by his Spirit, how he w r ould have it made in all the parts beforementioned, and in those that follow: for those words refer to both. (Sec ver. 19.).. Of the courts of the house of the Lord, and of all the. chambers round about.) How large the courts should be, and how many, and what rooms adjoining to them, was all ordered by a special direction from God.*. \ .. Of the treasuries of the house of God,, and of the treasuries of the dedicated things.] From the, last words most.

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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. He disposed of the courses of the priests and Levitcs (beforementioned) by the same Spirit, and how they should be employed, and what vessels they should use in God’s service.

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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 iveight, for all instruments of every kind of service.] He gave materials also, in a just proportion to the instruments that were to be made, either of gold or silver.

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Even the weight for the candlesticks of gold, and for the lamps of gold, by weight for every candlestick, and for tht 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.] By this we learn that there w T ere candlesticks of silver, as well as of gold. The former of which were lesser, to be carried in their hands from place to place, as there was occasion. But the latter were fixed in the sanctuary, and in Solomon’s house were ten in number, (1 Kings vi. 49.)

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And by weight * he gave gold for the tables of shew-bread,for every table; and liketvise silver for the tables, of silver. There was but one table for the shew-bread: but there were several others attending upon it, whereon were set such vessels as belonged to it. For, as he made more candlesticks than were in the tabernacle; so, it appears by this, he also augmented the tables, which were no less than ten, (2 Chron. iv. 8.)

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Also pure gold for the flesh-hooks, and the bowls; and the cups: and for the golden basons he gave gold by weight for every bason; and likewise stiver by weight for every bason of silver.] Assigning such a portion of gold or silver to every bason, as would make it as large as he proposed. Many of the Jews, by the Hebrew word kepuri (which we translate basons), understand spoons, which had the figure of oxen and lions on the head of them; which they imagine was the beginning of Solomon’s offence. But the word rather imports some vessel, wherein they received the blood of the sacrifice of expiation.

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And for the altar of incense refined gold by weight. It was covered with gold, as the cherubims were, 1 Kings vii. 49. 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.*] It seems David contrived these two cherubims, besides those w T hich Moses had made. Of which see what I have noted upon 1 Kings vi.23. 28. They are called the chariot, because God is said not only to sit, but to rideupon the cherubims, (Psal. xviii, 10.) as the Lord of hosts: and therefore they are described in Ezekiel, as having wheels on which they ran. The other made by Moses wero most properly his seat, but these represented him as filling the whole house.

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All this, said David, the Lord made me to understand in writing by his hand upon me, even all th’e works of this pattern. God made him understand alt this so plainly and distinctly, as if it had been written on his mind as the ten commandments were upon the tabies of stone in the mount. But some of the Jews think the meaning is, that God revealed these things first to some of the prophets, Samuel, (iv. 22.) or Nathan, or Gad, who delivered all to David in writing, as the mind of God. However it was, God was pleased thus himself to give instructions about the structure of the temple, and all belonging to it; that it might breed in the people’s mind a greater reverence, when they came to worship him there: and x as Joseph de Voysin observes, the Jews in Beracoth say, that their minds might be lifted up when they came to the temple, from earthly things, to things spiritual and celestial.

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And David said to Solomon his son, Be strong, and of good courage, and do it. He repeats what he had said before, (ver. 10.) the more to excite and encourage him to this work, which was to do the work of God. Fear not, neither be dismayed; for the Lord God, even my God, ivill 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.] He thought that ho might possibly fear disturbance from enemies abroad, of which David had a great many: but he bids him be confident, he should not be disquieted in his work; which should go on prosperously, by the blessing of God, till it was finished. Of which he. might be the more assured, if he reflected how God had blessed David himself all his life long.

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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.] It is a probable conjecture of Conradiis Pellicanus, that he now presented Solomon with a list of all the courses of God’s ministers, as God had directed him to establish them; assuring him, that God would dispose them to be serviceable unto him in all that he had to do for the carrying on of the work. Which should have the help and assistance of all other skilful persons, whom he would make willing to further it; and that he would make all the princes and the people obedient to him in all things. This was ono reason, no doubt, of calling this assembly together, that they might be engaged to be aiding to Solomon in promoting so pious a work.