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Commentary on 1 Chronicles 29 verses 10–22
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 (Ch1 29:10): Wherefore David blessed the Lord, not only alone in his closet, but before all the congregation. This I expected when we read (Ch1 29:9) 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, Ch1 29:11. 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, Ch1 29:10. Psa 68:35.
2.He acknowledges with thankfulness the grace of God enabling them to contribute so cheerfully towards the building of the temple (Ch1 29:13, Ch1 29:14): 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? Luk 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, Psa 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 (Ch1 29:14): 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 (Ch1 29:15) 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 (Ch1 29:14), and again (Ch1 29:16), 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, Ch1 29:17. 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 (Ch1 29:18) 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 (Ch1 29:19), Give him a perfect heart. He had charged him (Ch1 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, Ch1 29:20), 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 (Ch1 29:21), 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, Ch1 29:22. 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.
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SUMMARY
First Chronicles 29:22 culminates a momentous period in Israel's history, depicting the joyful and solemn transition of power from King David to his son, Solomon. This verse captures the communal celebration where the people of Israel ate and drank with profound gladness in the presence of the LORD, formally affirming Solomon's kingship for the second time and anointing him as chief governor. Concurrently, Zadok was consecrated as priest, solidifying the divine order for both the civil and spiritual leadership of the nation as it prepared for the monumental task of building the Temple.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several literary devices to convey its profound significance. Repetition is subtly used through the phrase "the second time" Solomon was made king, emphasizing the deliberate and public nature of this coronation, distinguishing it from the earlier, more urgent anointing. Symbolism is rich in the actions described: the "eating and drinking before the LORD" symbolizes communal fellowship, covenant participation, and divine blessing; the act of "anointing" symbolizes divine selection, consecration, and the impartation of authority and the Holy Spirit. The entire scene functions as a powerful Climax to David's reign and the preparations for the Temple, marking a definitive transition. Furthermore, the harmonious establishment of both king and priest creates a sense of Balance and divine order, essential for the stability and spiritual health of the nation.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse is a profound theological statement on divine sovereignty, human responsibility in leadership, and the nature of corporate worship. It demonstrates God's faithfulness in establishing David's dynasty and providing for the spiritual and governmental needs of His people. The communal gladness underscores the importance of joy in worship and the unity that comes from acknowledging God's hand in all things. The anointing of both king and priest highlights the dual leadership structure God ordained for Israel, ensuring that both civil governance and spiritual guidance operated under divine authority. This orderly transition, marked by public affirmation and spiritual consecration, speaks to God's desire for stability and proper order within His covenant community, setting the stage for the building of the Temple and the flourishing of the nation under God's rule.
REFLECTION AND APPLICATION
The scene in 1 Chronicles 29:22 offers timeless principles for believers today. The "great gladness" of the people reminds us of the profound joy found in corporate worship and celebrating God's faithfulness and provision together. Like ancient Israel, we are called to approach God with joyful hearts, recognizing His sovereignty in all aspects of life, including leadership transitions and communal endeavors. The careful establishment of Solomon's and Zadok's roles underscores God's concern for legitimate, godly, and Spirit-empowered leadership in both the church and society. It challenges us to pray for our leaders, to submit to righteous authority, and to seek out those who are "anointed unto the LORD" for service. The orderly and public transition of power serves as a model for healthy succession and leadership within any organization, emphasizing preparation, prayer, and public affirmation, ensuring continuity and stability for God's work. Ultimately, this verse encourages us to trust in God's overarching plan, knowing that He faithfully provides leaders and establishes order for His people, guiding them toward His ultimate purposes.
Questions for Reflection
FAQ
Why was Solomon anointed "the second time"?
Answer: Solomon's first anointing, recounted in 1 Kings 1:39, was a swift and necessary response to the attempted usurpation of the throne by his half-brother Adonijah. It was primarily a private, urgent act orchestrated by David, Nathan the prophet, and Zadok the priest to secure the succession. The "second time" anointing in 1 Chronicles 29:22 was a public, national, and formal affirmation by the entire assembly of Israel, following David's final instructions and the people's generous contributions for the Temple. This public ceremony served to legitimize Solomon's rule in the eyes of all Israel, ensuring broad popular and divine consent, and marking a peaceful, unified transition of power.
What is the significance of Zadok's anointing as priest alongside Solomon's kingship?
Answer: The anointing of Zadok as priest alongside Solomon's kingship signifies the divine order for both the civil and spiritual leadership of Israel. Zadok was a descendant of Aaron through Eleazar, representing the legitimate priestly line. His anointing confirmed his position as the chief priest, ensuring the proper functioning of the sacrificial system and adherence to the Mosaic Law. This was particularly significant because Abiathar, the other high priest at the time, had sided with Adonijah in the attempted coup. Zadok's loyalty to David and Solomon, and his legitimate lineage, secured his place as the primary high priest, a role confirmed later in 1 Kings 2:35, establishing a stable and divinely sanctioned spiritual authority alongside the monarchy.
What does the title "chief governor" imply for Solomon's reign?
Answer: The title "chief governor" (Hebrew: nagid) for Solomon emphasizes his role as a divinely appointed leader who serves under God's ultimate sovereignty. While Solomon was indeed a "king" (melek), the term nagid often highlights that the human ruler is God's chosen instrument, leading the nation on God's behalf. It underscores the theocratic nature of Israel's monarchy, where the king was not an absolute monarch but a steward of God's kingdom. This title reinforces the idea that Solomon's authority was derived from God and that he was accountable to God for his rule, setting the stage for his responsibility to build the Temple and administer justice according to God's laws.
CHRIST-CENTERED FULFILLMENT
The events of 1 Chronicles 29:22, particularly the anointing of Solomon as king and Zadok as priest, find their ultimate and perfect fulfillment in Jesus Christ. Solomon, the son of David, anointed as "chief governor," serves as a type of the greater Son of David, Jesus, who is the true and eternal King. Unlike Solomon, whose reign eventually saw division and decline, Jesus' kingdom "is not of this world" (John 18:36) and will have no end (Luke 1:33). He is the one of whom it is said, "Something greater than Solomon is here" (Matthew 12:42). Furthermore, just as Solomon was chosen to build the physical Temple, Jesus builds the true spiritual Temple, His Church, composed of living stones (1 Peter 2:5). Similarly, Zadok's anointing as priest foreshadows Jesus' perfect and eternal priesthood. While Zadok was part of the Levitical system, which required continuous sacrifices and a succession of priests, Jesus is our High Priest "after the order of Melchizedek" (Hebrews 7:17), offering a single, perfect sacrifice for sins once for all (Hebrews 10:10-14). He is both our King and our High Priest, reigning eternally and interceding for us, establishing a new covenant where believers themselves become "a royal priesthood" (1 Peter 2:9), participating in the "great gladness" of His eternal reign.