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Commentary on 1 Chronicles 28 verses 1–10
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.
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SUMMARY
In 1 Chronicles 28:5, King David, addressing the entire assembly of Israel, makes a profound and public declaration that, despite having numerous sons, the Lord Himself has sovereignly and specifically chosen Solomon to succeed him. This pivotal statement establishes Solomon's legitimacy not merely as a human successor but as God's divinely appointed ruler, destined to sit upon the sacred "throne of the kingdom of the LORD over Israel," thereby emphasizing the theocratic nature of the monarchy and God's active involvement in the nation's leadership.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in 1 Chronicles 28:5 is Emphasis through explicit declaration and theological framing. David's direct and unambiguous statement, "he hath chosen Solomon my son," is a forceful declaration designed to leave no doubt about the divine origin of Solomon's kingship. This is further intensified by the parenthetical clause, "(for the LORD hath given me many sons,)," which functions as a rhetorical device to highlight that God's choice was specific, intentional, and not a default, thereby underscoring the extraordinary nature of Solomon's election. The phrase "the throne of the kingdom of the LORD" serves as a powerful Theological Framing, elevating the earthly monarchy to a sacred, divinely ordained institution. This framing clarifies that Solomon's rule is not merely political but profoundly spiritual, serving as God's representative. The overall effect is one of divine authority being publicly and unequivocally asserted, legitimizing Solomon's succession in the eyes of all Israel and solidifying his position for the monumental task ahead.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Chronicles 28:5 stands as a profound testament to God's active and meticulous sovereignty in human affairs, particularly in the establishment of leadership. It underscores the foundational biblical truth that all legitimate authority ultimately derives from God, and that He orchestrates events and raises up individuals according to His divine purpose and timing. This verse connects deeply with the broader narrative of God's covenant faithfulness, as Solomon's election is a direct and visible fulfillment of the Davidic covenant, where God promised David an enduring dynasty and a son who would build His house. It also highlights the unique nature of Israel's monarchy as a distinctively theocratic institution, where the human king was called to be a faithful steward of God's kingdom, accountable to divine law and purpose, rather than an absolute ruler. This divine appointment of Solomon for a specific, sacred task—building the Temple—foreshadows God's continued work of choosing, equipping, and empowering individuals for His redemptive purposes throughout salvation history.
REFLECTION AND APPLICATION
The declaration in 1 Chronicles 28:5 offers timeless and profound lessons for believers today, shaping our understanding of divine providence and human responsibility. Firstly, it serves as a powerful reminder of God's ultimate sovereignty over all things, including the appointment of leaders in every sphere of life—whether in government, business, or the church. This truth calls us to cultivate a deep trust in God's overarching providence and wisdom, even when human choices appear chaotic, unjust, or contrary to our expectations. Secondly, David's humble acknowledgment that God "hath chosen Solomon" provides a powerful model for all in positions of authority. True leadership, as exemplified here, recognizes its inherent dependence on divine guidance and purpose, fostering humility rather than pride or self-reliance. It encourages us to diligently seek God's will in all our endeavors and to understand our roles as stewardship rather than ultimate control. Finally, understanding that Israel's throne was fundamentally "the throne of the kingdom of the LORD" challenges us to view our own lives, callings, and daily activities within the grander context of God's eternal kingdom. We are called to serve Him faithfully in whatever capacity He has chosen for us, recognizing that our ultimate allegiance is to Him and His divine purposes, living as ambassadors of His reign.
Questions for Reflection
FAQ
Why was Solomon chosen by God when David had other, older sons?
Answer: 1 Chronicles 28:5 explicitly states that "the LORD hath given me many sons," yet "he hath chosen Solomon my son." This highlights that God's choice is sovereign and not bound by human conventions like primogeniture (the right of the firstborn son to inherit). While Adonijah, an older son, attempted to seize the throne (1 Kings 1:5-10), God had a specific, revealed plan for Solomon. Earlier, God had communicated to David that Solomon would be a man of peace and would be the one to build the Temple (1 Chronicles 22:9-10). God's choice of Solomon was therefore based on His divine purpose and foreknowledge, demonstrating that His kingdom operates by divine decree, not human preference or political maneuvering.
What is the significance of the phrase "the throne of the kingdom of the LORD" for understanding Israel's monarchy?
Answer: The phrase "the throne of the kingdom of the LORD" is profoundly significant because it elevates Israel's monarchy far beyond a typical earthly kingdom. It signifies that the king of Israel was not an absolute ruler but God's chosen representative, ruling on behalf of Yahweh Himself. This concept meant that the earthly king was a steward of God's kingdom, accountable to God's laws and purposes, and ultimately served as a vice-regent under the true King. It underscored the unique theocratic nature of Israel, where God was the ultimate Sovereign, and the human monarch served as His instrument. This understanding placed immense spiritual responsibility on the king and ensured that the kingdom's ultimate authority and destiny rested with God, not with any human ruler (Deuteronomy 17:14-20).
CHRIST-CENTERED FULFILLMENT
The divine election of Solomon to sit upon "the throne of the kingdom of the LORD" in 1 Chronicles 28:5 finds its ultimate, perfect, and eternal fulfillment in Jesus Christ. Solomon, chosen by God from among David's many sons to build His earthly temple and reign over Israel, serves as a powerful type and foreshadowing of the Messiah. Jesus, the true Son of David, is the eternally chosen King, not just of Israel, but of a spiritual kingdom that transcends all earthly boundaries and limitations. Just as God sovereignly chose Solomon, so too did God choose His unique, beloved Son, Jesus, to establish an everlasting kingdom (Luke 1:32-33). Jesus does not merely sit on a temporal earthly throne; He reigns from the highest heavens, having been given all authority in heaven and on earth (Matthew 28:18). He is the one who truly builds God's eternal temple, not of stone, but of living stones—His Church, a spiritual dwelling place for God (Ephesians 2:19-22). The "throne of the kingdom of the LORD" ultimately refers to the sovereign, universal reign of God, which is fully embodied, perfectly administered, and eternally established by Christ. His kingdom is indeed "not of this world" (John 18:36), yet it is a kingdom that "will never be destroyed" (Daniel 2:44), extending its righteous dominion over all creation (Revelation 11:15). Thus, Solomon's chosen status and sacred kingship profoundly point forward to Jesus, the Lamb of God who is also the Lion of Judah, the King of kings and Lord of lords, whose reign is eternal and whose kingdom knows no end (Revelation 19:16).