TRV
Translation
King James Version
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:
KJV (with Strong's)
Howbeit the LORD H3068 God H430 of Israel H3478 chose H977 me before all the house H1004 of my father H1 to be king H4428 over Israel H3478 for ever H5769: for he hath chosen H977 Judah H3063 to be the ruler H5057; and of the house H1004 of Judah H3063, the house H1004 of my father H1; and among the sons H1121 of my father H1 he liked H7521 me to make me king H4427 over all Israel H3478:
Complete Jewish Bible
However, ADONAI the God of Isra'el chose me out of my father's whole family to be king over Isra'el forever; for he chose Y'hudah to be the leader; and in the house of Y'hudah, in the house of my father, and among the sons of my father, it was his pleasure to make me king over all Isra'el;
Berean Standard Bible
Yet the LORD, the God of Israel, chose me out of all my father’s house to be king over Israel forever. For He chose Judah as leader, and from the house of Judah He chose my father’s household, and from my father’s sons He was pleased to make me king over all Israel.
American Standard Version
Howbeit Jehovah, the God of Israel, chose me out of all the house of my father to be king over Israel for ever: for he hath chosen Judah to be prince; and in the house of Judah, the house of my father; and among the sons of my father he took pleasure in me to make me king over all Israel;
World English Bible Messianic
However the LORD, the God of Israel, chose me out of all the house of my father to be king over Israel forever. For he has chosen Judah to be prince; and in the house of Judah, the house of my father; and among the sons of my father he took pleasure in me to make me king over all Israel.
Geneva Bible (1599)
Yet as the Lord God of Israel chose me before all the house of my father, to be King ouer Israel for euer (for in Iudah woulde he chuse a prince, and of the house of Iudah is the house of my father, and among the sonnes of my father he delited in me to make me King ouer all Israel)
Young's Literal Translation
`And Jehovah, God of Israel, doth fix on me out of all the house of my father to be for king over Israel to the age, for on Judah He hath fixed for a leader, and in the house of Judah, the house of my father, and among the sons of my father, on me, me He hath been pleased to make king over all Israel;
See also
In the KJVVerse 11,148 of 31,102
Study This Verse
Commentary on 1 Chronicles 28 verses 1–10
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 an 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 an 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.
I. II. Main points1. 2. Sub-points(1.) (2.) Details
A great deal of service David had done in his day, had served his generation according to the will of God, Act 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 Kg1 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, Ch1 28:1. Thus Moses did (Deu 31:28), and Joshua, Jos 23:2; Jos 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 (Ch1 28:2), 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 (Ch1 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, Ch1 28:2, Ch1 28:3. This he had signified to Solomon before, Ch1 22:7, Ch1 22:8. 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 Psa 99:5; Psa 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, Act 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, Ch1 28:4, Ch1 28:5. 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, Ch1 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 (Ch1 28:6, Ch1 28:7): 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 (Psa 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; Luk 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, Ch1 28:8. 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 Ti1 5:21; Ti2 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, Ch1 28:9, Ch1 28:10. 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, Pro 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 (Ch1 28:10): "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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–10. Public domain.
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SUMMARY
In 1 Chronicles 28:4, King David delivers a profound and detailed testimony to the assembled leaders of Israel, articulating the deliberate and multi-layered nature of God's sovereign choice in establishing his kingship and the enduring lineage of his house. This declaration, made as David prepares to transfer the kingdom to Solomon, underscores that his rule, the selection of the tribe of Judah, and the specific anointing of his family were not products of human will or political maneuvering, but rather the direct, purposeful, and eternal decree of the LORD God of Israel.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices to underscore God's absolute sovereignty and David's divinely ordained legitimacy. The most prominent is Repetition of the verb "chose" (or its derivatives, including "liked me," which functions as a form of divine selection) three times throughout the verse. This powerful reiteration ("chose me," "hath chosen Judah," "liked me to make me king") emphatically reinforces the divine agency behind every step of David's ascent to the throne, from the tribal level to the individual, creating a profound sense of overwhelming divine intentionality and purpose. The structure also demonstrates Emphasis through Progression, moving from the broad selection of a tribe (Judah) to a specific family within that tribe (Jesse's house), and finally to a particular individual (David himself). This layered, narrowing selection highlights the meticulous and precise nature of God's plan. Furthermore, the verse functions as David's Personal Testimony or Confession, a public and solemn declaration of God's gracious and sovereign work in his life, serving as an authoritative example for the assembled leaders and for his successor, Solomon.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Chronicles 28:4 profoundly illustrates the biblical theme of divine election, demonstrating that God's purposes are not contingent on human merit, political maneuvering, or primogeniture, but are rooted in His sovereign will and faithful promises. David's testimony serves as a powerful reminder that all legitimate authority, particularly in leadership, ultimately derives from God. This verse connects the specific historical event of David's anointing to the broader narrative of God's covenant faithfulness, revealing how God meticulously works through individuals, families, and tribes to fulfill His redemptive plan for humanity. It highlights the enduring nature of God's promises, specifically the Davidic Covenant, which promised an eternal dynasty, setting the stage for the coming of the Messiah and establishing a theological framework for understanding God's active involvement in human history.
REFLECTION AND APPLICATION
David's powerful declaration in 1 Chronicles 28:4 offers profound insights for contemporary believers, reminding us of God's active and sovereign involvement in our lives. It teaches us that our lives, our callings, and our unique gifts are not accidental but are part of God's sovereign design. Just as God meticulously chose David, often selecting the unexpected or the overlooked, He also has a specific purpose for each of us. This truth should cultivate a deep sense of humility, prompting us to recognize that any position of influence, talent, or ability we possess is a divine endowment, not merely a personal achievement. It also fosters profound trust in God's overarching providence, knowing that His plans are perfect and His choices are immutable, even when our circumstances seem uncertain or our path unclear. We are called to live in responsive obedience to the God who "chose" and "liked" us, seeking to discern and fulfill the unique purposes for which He has set us apart, resting in His unfailing faithfulness.
Questions for Reflection
FAQ
Why does David emphasize God's choice so much in his final address?
Answer: David's strong emphasis on God's choice serves several crucial purposes in his final address to the assembly. Firstly, it legitimizes his own kingship and, by extension, the entire Davidic dynasty, including the succession of Solomon. By declaring that God "chose me" and "liked me," David firmly roots his authority in divine appointment rather than human ambition or military might, thereby establishing a theological foundation for his reign. Secondly, it establishs a theological precedent and foundation for the future of Israel, particularly concerning the building of the Temple and the ongoing governance of the nation. David wants the assembly and Solomon to understand that the kingdom is God's, and its future depends on obedience to His will, not human strategy or political power. Finally, it sets a profound example for Solomon, reminding him that his future reign will also be contingent on God's favor and faithfulness, urging him to walk in God's ways as outlined in 1 Chronicles 28:9.
What is the significance of Judah being chosen as the ruling tribe?
Answer: The selection of Judah as the ruling tribe is deeply significant because it fulfills an ancient and profound prophecy given by Jacob to his son Judah in Genesis 49:10. This prophecy declared that "The scepter shall not depart from Judah, nor the ruler's staff from between his feet, until Shiloh comes; and to him shall be the obedience of the peoples." This established Judah as the royal tribe from which Israel's kings would emerge, setting it apart from all other tribes. David, being from Judah, embodies the initial and partial fulfillment of this promise. More profoundly, it points forward to the ultimate King, the Messiah, who would also come from the tribe of Judah, establishing an eternal kingdom, as seen in the lineage of Jesus Christ in Matthew 1:2-3. Thus, Judah's selection signifies God's long-term, unfolding redemptive plan.
CHRIST-CENTERED FULFILLMENT
1 Chronicles 28:4, with its emphatic declaration of God's eternal choice of David and his lineage to be king "for ever," finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. David's kingship, though divinely appointed and enduring for a time, was merely a shadow and a type of the perfect and eternal reign of the true Son of David. The promise that God "chose me... to be king over Israel for ever" points directly to Jesus, who is the promised heir to David's throne, as affirmed by the angel Gabriel in Luke 1:32-33: "He will be great and will be called the Son of the Most High; and the Lord God will give Him the throne of His father David; and He will reign over the house of Jacob forever, and His kingdom will have no end." Jesus is the one truly "liked" by God, the Beloved Son in whom God is well pleased, as declared at His baptism (Matthew 3:17). He perfectly embodies the divine choice, the eternal nature of the kingdom, and the fulfillment of the prophecy concerning Judah, being born of the tribe of Judah (Hebrews 7:14) and identified as the "Root and the Offspring of David" (Revelation 22:16). Thus, David's testimony in this verse is not just about his own reign, but a prophetic echo of the coming King whose kingdom is truly everlasting and whose rule is absolutely sovereign.