TRV
Translation
King James Version
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.
KJV (with Strong's)
Now therefore in the sight H5869 of all Israel H3478 the congregation H6951 of the LORD H3068, and in the audience H241 of our God H430, keep H8104 and seek H1875 for all the commandments H4687 of the LORD H3068 your God H430: that ye may possess H3423 this good H2896 land H776, and leave it for an inheritance H5157 for your children H1121 after H310 you for H5704 ever H5769.
Complete Jewish Bible
Now therefore, in the sight of all Isra'el, the community of ADONAI, and in the hearing of our God, observe and seek out all the mitzvot of ADONAI your God, so that you may continue to possess this good land and leave it as an inheritance to your descendants after you forever.
Berean Standard Bible
So now in the sight of all Israel, the assembly of the LORD, and in the hearing of our God, keep and seek out all the commandments of the LORD your God, so that you may possess this good land and leave it as an inheritance to your descendants forever.
American Standard Version
Now therefore, in the sight of all Israel, the assembly of Jehovah, and in the audience of our God, observe and seek out all the commandments of Jehovah your God; that ye may possess this good land, and leave it for an inheritance to your children after you for ever.
World English Bible Messianic
Now therefore, in the sight of all Israel, the LORD’s assembly, and in the audience of our God, observe and seek out all the commandments of the LORD your God; that you may possess this good land, and leave it for an inheritance to your children after you forever.
Geneva Bible (1599)
Now therefore in the sight of all Israel the Congregation of the Lord, and in the audience of our God, keepe and seeke for all the commandements of the Lord your God, that ye may possesse this good lande, and leaue it for an inheritance for your children after you for euer.
Young's Literal Translation
`And now, before the eyes of all Israel, the assembly of Jehovah, and in the ears of our God, keep and seek all the commands of Jehovah your God, so that ye possess this good land, and have caused your sons to inherit after you unto the age.
In the KJVVerse 11,152 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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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
First Chronicles 28:8 presents King David's profound and public charge to the entire congregation of Israel, specifically addressing his son Solomon, regarding the paramount importance of diligent and holistic obedience to God's commandments. This instruction is framed not merely as a moral duty but as the indispensable condition for the continued secure possession of the Promised Land and its successful transmission as an enduring inheritance to future generations. The verse powerfully underscores the corporate and intergenerational responsibility of God's people to uphold His covenant, directly linking their fidelity to their national prosperity, stability, and enduring legacy in the land divinely bestowed upon them.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse functions as a powerful Exhortation, a direct, urgent, and authoritative call to action from a revered, dying leader to his people and successor. It is steeped in Covenantal Language, deeply rooted in the Deuteronomic tradition, where divine blessings, particularly the secure possession of the land, are explicitly conditioned upon faithful obedience to God's laws. The recurring phrase "good land" functions as a potent Symbol, representing God's faithfulness, His abundant provision, and the tangible manifestation of His covenant promises to Israel. The concept of leaving the land as an "inheritance for your children after you for ever" employs a profound Intergenerational Motif, emphasizing the enduring consequences of the current generation's actions and their solemn responsibility to secure the future and spiritual legacy for their descendants. Furthermore, the public setting, "in the sight of all Israel the congregation of the LORD, and in the audience of our God," utilizes Witness Testimony, lending immense gravity, solemnity, and accountability to David's charge, as it is made before both the entire community and the omnipresent God Himself.
THEOLOGICAL AND THEMATIC CONNECTIONS
First Chronicles 28:8 profoundly connects to the overarching biblical narrative of covenant, obedience, and inheritance, reiterating a foundational truth established throughout Israel's history: God's blessings, particularly the possession of the land, were not unconditional but were contingent upon Israel's faithful adherence to His commandments. This principle, deeply embedded in the Mosaic Covenant, consistently runs through the Old Testament, demonstrating that while God's promises are steadfast and His character unwavering, their experiential realization often depends on human response and fidelity. The verse highlights the corporate nature of faith and responsibility, emphasizing that the destiny and well-being of the community are inextricably intertwined with the collective faithfulness of its members. This theme resonates powerfully with the New Testament understanding of the church as a corporate body, called to live in unity and obedience to Christ, impacting the world around it.
REFLECTION AND APPLICATION
While the immediate context of 1 Chronicles 28:8 centers on Israel's physical land, its underlying principles of diligent obedience, corporate responsibility, and intergenerational legacy remain profoundly relevant and applicable for believers today. We are called not merely to passive assent to God's word or a superficial adherence to religious duties, but to an active, earnest, and holistic "keeping and seeking" of His will in every facet of our lives. This involves not only outward adherence to biblical commands but also an inward desire to understand, love, and passionately pursue God's truth, allowing it to transform our hearts and actions. Our faithfulness, both individually and corporately as the church, has far-reaching ripple effects, impacting not only our present spiritual "inheritance"—our experience of God's abundant blessings and the realities of His kingdom—but also profoundly influencing the spiritual legacy we pass on to future generations. Just as Israel's children would inherit the land, we are responsible for faithfully stewarding the spiritual truths, practices, and testimonies that will nourish and sustain the faith of those who come after us, ensuring that the "good land" of God's truth, presence, and redemptive work is preserved, cherished, and transmitted with integrity.
Questions for Reflection
FAQ
What does "keep and seek for" truly mean in this context?
Answer: The phrase "keep and seek for" (Hebrew: shamar and dârash) is a powerful, dual imperative that calls for a profound and holistic commitment, extending far beyond mere outward compliance. "Keep" (shamar) implies careful guarding, observing, and preserving God's commandments, much like a watchman diligently guards a city or a custodian protects a valuable treasure. It denotes a meticulous adherence and active protection of the law's integrity. "Seek for" (dârash) signifies an active, earnest pursuit, an inquiry, or a diligent investigation into God's will. Together, these verbs convey a comprehensive and internal disposition: not just rote obedience, but an inward desire, an intellectual engagement, and a diligent, proactive effort to understand and live by God's commandments in every aspect of life. It's about a heart that yearns to know God's ways and a life that strives with intentionality to walk in them.
How does the "good land" in this verse relate to believers today?
Answer: For ancient Israel, the "good land" was the literal, physical territory of Canaan, promised by God and given as an inheritance, representing security, provision, and the tangible fulfillment of God's covenant. For believers today, while we do not inherit a physical land in the same way, the principle translates profoundly to our spiritual inheritance in Christ. This encompasses the abundant life found in Him (John 10:10), the manifold spiritual blessings bestowed upon us in Christ (Ephesians 1:3), and ultimately, our eternal inheritance in the Kingdom of God (Matthew 25:34). Our "possession" of this spiritual inheritance is not earned by human obedience but is a gracious gift received through faith in Christ alone. However, our experiential enjoyment, the flourishing, and the full realization of this inheritance in our daily lives are intrinsically linked to our ongoing obedience and faithfulness to God's revealed will, as we are called to "walk by the Spirit" (Galatians 5:16) and live in accordance with His truth.
CHRIST-CENTERED FULFILLMENT
First Chronicles 28:8, with its profound emphasis on diligent obedience to God's commandments as the indispensable condition for possessing the good land and securing an enduring inheritance for future generations, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. While Israel, despite David's fervent charge, often failed to "keep and seek for" God's commandments, leading to cycles of disobedience, judgment, and eventual exile from the land, Jesus perfectly embodied this very obedience. He declared, "I have kept my Father's commandments and abide in his love" and "I always do the things that are pleasing to him". Through His perfectly obedient life, His atoning death on the cross, and His glorious resurrection, Christ secured the ultimate "good land" – not a temporal, earthly territory, but the eternal Kingdom of God itself. Believers, through saving faith in Him, are adopted as children of God and become "heirs of God and fellow heirs with Christ" (Romans 8:17), inheriting not merely a physical land but an eternal spiritual reality, culminating in a new heavens and a new earth (Revelation 21:1). Thus, what Israel sought to possess through their imperfect and conditional obedience, we receive as a gracious and secure inheritance through the perfect, vicarious obedience of the Son, who is the true "Lamb of God, who takes away the sin of the world!" (John 1:29).