Bible Commentary

Expositor's Bible Commentary 1 Chronicles 29:1 Furthermore David the king said unto all the congregation, Solomon my son, whom alone God hath chosen, is yet young and tender, and the work is great: for the palace is not for man, but for the LORD God. 1 Chronicles 29:10 Wherefore David blessed the LORD before all the congregation: and David said, Blessed be thou, LORD God of Israel our father, for ever and ever. THE LAST PRAYER OF DAVID 1 Chronicles 29:10-19 IN order to do justice to the chronicler’s method of presenting us with a number of very similar illustrations of the same principle, we have in the previous book grouped much of his material under a few leading subjects. There remains the general thread of the history, which is, of course, very much the same in Chronicles as in the book of Kings, and need not be dwelt on at any length. At the same time some brief survey is necessary for the sake of completeness and in order to bring out the different complexion given to the history by the chronicler’s alterations and omissions. Moreover, there are a number of minor points that are most conveniently dealt with in the course of a running exposition. The special importance attached by the chronicler to David and Solomon has enabled us to treat their reigns at length in discussing his picture of the ideal king; and similarly the reign of Ahaz has served as an illustration of the character and fortunes of the wicked kings. We therefore take up the history at the accession of Rehoboam, and shall simply indicate very briefly the connection of the reign of Ahaz with what precedes and follows. But before passing on to Rehoboam we must consider "The Last Prayer of David," a devotional paragraph peculiar to Chronicles. The detailed exposition of this passage would have been out of proportion in a brief sketch of the chronicler’s account of the character and reign of David, and would have had no special bearing on the subject of the ideal king. On the other hand, the "Prayer" states some of the leading principles which govern the chronicler in his interpretation of the history of Israel; and its exposition forms a suitable introduction to the present division of our subject. The occasion of this prayer was the great closing scene of David’s life, which we have already described. The prayer is a thanksgiving for the assurance David had received that the accomplishment of the great purpose of his life, the erection of a temple to Jehovah, was virtually secured. He had been permitted to collect the materials for the building, he had received the plans of the Temple from Jehovah, and had placed them in the willing hands of his successor. The princes and the people had caught his own enthusiasm and lavishly supplemented the bountiful provision already made for the future work. Solomon had been accepted as king by popular acclamation. Every possible preparation had been made that could be made, and the aged king poured out his heart in praise to God for His grace and favor. The prayer falls naturally into four subdivisions: 1 Chronicles 29:10-13 are a kind of doxology in honor of Jehovah; in 1 Chronicles 29:14-16 David acknowledges that Israel is entirely dependent upon Jehovah for the means of rendering Him acceptable service; in 1 Chronicles 29:17 he claims that he and his people have offered willingly unto Jehovah; and in 1 Chronicles 29:18-19 he prays that Solomon and the people may build the Temple and abide in the Law. In the doxology God is addressed as "Jehovah, the God of Israel, our Father," and similarly in 1 Chronicles 29:18 as "Jehovah, the God of Abraham, of Isaac, and of Israel." For the chronicler the accession of David is the starting-point of Israelite history and religion, but here, as in the genealogies, he links his narrative to that of the Pentateuch, and reminds his readers that the crowning dispensation of the worship of Jehovah in the Temple rested on the earlier revelations to Abraham, Isaac, and Israel. We are at once struck by the divergence from the usual formula: "Abraham. Isaac, and Jacob." Moreover, when God is referred to as the God of the Patriarch personally, the usual phrase is "the God of Jacob." The formula, "God of Abraham, Isaac, and Israel," occurs again in Chronicles in the account of Hezekiah’s reformation; it only occurs elsewhere in the history of Elijah in the book of Kings. { 1 Kings 18:36 } The chronicler avoids the use of the name "Jacob," and for the most part calls the Patriarch "Israel." "Jacob" only occurs in two poetic quotations, where its omission was almost impossible, because in each case "Israel" is used in the parallel clause. { 1 Chronicles 16:13 ; 1 Chronicles 16:17 Genesis 32:28 } This choice of names is an application of the same principle that led to the omission of the discreditable incidents in the history of David and Solomon. Jacob was the supplanter. The name suggested the unbrotherly craft of the Patriarch. It was not desirable that the Jews should be encouraged to think of Jehovah as the God of a grasping and deceitful man. Jehovah was the God of the Patriarch’s nobler nature and higher life, the God of Israel, who strove with God and prevailed. In the doxology that follows the resources of language are almost exhausted in the attempt to set forth adequately "the greatness, and the power, and the glory, and the victory, and the majesty the riches and honor the power and might," of Jehovah These verses read like an expansion of the simple Christian doxology, "Thine is the kingdom, the power, and the glory," but in all probability the latter is an abbreviation from our text. In both there is the same recognition of the ruling omnipotence of God; but the chronicler, having in mind the glory and power of David and his magnificent offerings for the building of the Temple, is specially careful to intimate that Jehovah is the source of all worldly greatness: "Both riches and honor come of Thee and in Thy hand it is to make great and to give strength unto all." The complementary truth, the entire dependence of Israel on Jehovah, is dealt with in the next verses. David has learnt humility from the tragic consequences of his fatal census; his heart is no longer uplifted with pride at the wealth and glory of his kingdom; he claims no credit for the spontaneous impulse of generosity that prompted his munificence. Everything is traced back to Jehovah: "All things come of Thee, and of Thine own have we given Thee." Before, when David contemplated the vast population of Israel and the great array of his warriors, the sense of God’s displeasure fell upon him; now, when the riches and honor of his kingdom were displayed before him, he may have felt the chastening influence of his former experience. A touch of melancholy darkened his spirit for a moment; standing upon the brink of the dim, mysterious Sheol, he found small comfort in barbaric abundance of timber and stone, jewels, talents, and darics; he saw the emptiness of all earthly splendor. Like Abraham before the children of Heth, he stood before Jehovah a stranger and a sojourner. { Genesis 23:4 ; Cf. Psalm 34:13 ; Psalm 119:19 } Bildad the Shuhite had urged Job to submit himself to the teaching of a venerable orthodoxy, because "we are of yesterday and know nothing, because our days upon earth are a shadow." { Job 8:9 } The same thought made David feel his insignificance, in spite of his wealth and royal dominion: "Our days on the earth are as a shadow, and there is no abiding." He turns from these somber thoughts to the consoling reflection that in all his preparations he has been the instrument of a Divine purpose, and has served Jehovah willingly. Today he can approach God with a clear conscience: "I know also, my God, that Thou triest the heart and hast pleasure in uprightness. As for me, in the uprightness of my heart I have willingly offered all these things." He rejoiced, moreover, that the people had offered willingly. The chronicler anticipates the teaching of St. Paul that "the Lord loveth a cheerful giver." David gives of his abundance in the same spirit in which the widow gave her mite. The two narratives are mutually supplementary. It is possible to apply tile story of the widow’s mite so as to suggest that God values our offerings in inverse proportion to their amount. We are reminded by the willing munificence of David that the rich may give of his abundance as simply and humbly and as acceptably as the poor man gives of his poverty. But however grateful David might be for the pious and generous spirit by which his people were now possessed, he did not forget that they could only abide in that spirit by the continued enjoyment of Divine help and grace His thanksgiving concludes with prayer. Spiritual depression is apt to follow very speedily in the train of spiritual exaltation; days of joy and light are granted to us that we may make provision for future necessity. David does not merely ask that Israel may be kept in external obedience and devotion: his prayer goes deeper. He knows that out of the heart are the issues of life, and he prays that the heart of Solomon and the thoughts of the heart of the people may. be kept right with God. Unless the fountain of life were pure, it would be useless to cleanse the stream. David’s special desire is that the Temple may be built, but this desire is only the expression of his loyalty to the Law. Without the Temple the commandments, and testimonies, and statutes of the Law could not be rightly observed. But he does not ask that the people may be constrained to build the Temple and keep the Law in order that their hearts may be made perfect; their hearts are to be made perfect that they may keep the Law. Henceforward throughout his history the chronicler’s criterion of a perfect heart, a righteous life, in king and people, is their attitude towards the Law and the Temple. Because their ordinances and worship formed the accepted standard of religion and morality, through which men’s goodness would naturally express themselves. Similarly, only under a supreme sense of duty to God and man may the Christian willingly violate the established canons of religious and social life. We may conclude by noticing a curious feature in the wording of David’s prayer. In the nineteenth, as in the first, verse of this chapter the Temple, according to our English versions, is referred to as "the palace." The original word bira is probably Persian, though a parallel form is quoted from the Assyrian. As a Hebrew word it belongs to the latest and most corrupt stage of the language as found in the Old Testament; and only occurs in Chronicles, Nehemiah, Esther, and Daniel. In putting this word into the mouth of David, the chronicler is guilty of an anachronism, parallel to his use of the word "darics." The word bira appears to have first become familiar to the Jews as the name of a Persian palace or fortress in Susa; it is used in Nehemiah of the castle attached to the Temple, and in later times the derivative Greek name Baris had the same meaning. It is curious to find the chronicler, in his effort to find a sufficiently dignified title for the temple of Jehovah, driven to borrow a word which belonged originally to the royal magnificence of a heathen empire, and which was used later on to denote the fortress whence a Roman garrison controlled the fanaticism of Jewish worship. The chronicler’s intention, no doubt, was to intimate that the dignity of the Temple surpassed that of any royal palace. He could not suppose that it was greater in extent or constructed of more costly materials; the living presence of Jehovah was its one supreme and unique distinction. The King gave honor to His dwelling-place. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.

1 Chronicles 29:1-10 Christian experience and Christian influence J. Wolfendale. I. THE NEARER A GOOD MAN APPROACHES HIS END, THE MORE SPIRITUALLY-MINDED HE BECOMES. II. THE MORE SPIRITUALLY-MINDED A GOOD MAN BECOMES, THE GREATER HIS INFLUENCE UPON OTHERS. III. THE GREATER INFLUENCE A GOOD MAN HAS UPON OTHERS, THE MORE CERTAINLY WILL GOD'S WORK BE ACCOMPLISHED. ( J. Wolfendale. ) The principles of Christian work J. Wolfendale. 1. Personal consecration and example. 2. Willing co-operation by all. 3. Appropriateness of service and gifts. 4. Animated by a true spirit of enthusiasm and joy. ( J. Wolfendale. ) A good example and the power of it J. M. Sherwood, D. D. God is calling His people everywhere to undertake a work for His glory, which in importance and magnitude and grandeur infinitely transcends the work He laid upon Solomon — the evangelisation of the entire world — the building of that great spiritual temple which is to fill the earth and into which all nations and peoples are to be gathered. I. THE DIVINE CALL TO THIS WORK IS DIRECT, IMPERATIVE, AND LOUD. II. IT IS ATTESTED BY SIGNS AND WONDERS AS MARVELLOUS AND IMPRESSIVE TO THE SPIRITUALLY DISCERNING AS THE MIRACLES OF APOSTOLIC TIMES. III. THE CALL IN THIS INSTANCE IS TO THE ENTIRE CHURCH OF CHRIST, INDIVIDUALLY AND COLLECTIVELY. The command, the obligation is universal and cannot be evaded. If you have not gold and silver to bestow, give yourself — heart, soul, mind, prayers, influence. If you cannot go to the heathen, send a substitute, give of your means, etc. IV. THE TIMES DEMAND LARGE GIFTS, PRINCELY OFFERINGS. V. NEVER HAD THE POWER OF EXAMPLE SUCH POTENCY AS NOW. ( J. M. Sherwood, D. D. ) Interest in God's work Dr. Egbert. It is always well for us to take a loving and deep interest in the work of God. We may have at heart some end which we desire to achieve for God's glory, and because we know that it springs from such a motive may proceed to carry it out without questioning whether we are to be the agents through which it is to be accomplished. But there may be others better fitted for the work than we are, whom God has in reserve. And what matters it whether we or others do the work, so long as it is done by men chosen of God? "The work goes on, though the workmen die," are the words which Dean Stanley most appropriately had inscribed on Wesley's memorial in Westminster Abbey. Other men labour, and we enter into their labours. The work they sought to accomplish God denied to them, but lays upon us. ( Dr. Egbert. ) Power of example H. T. Robjohns. Before us was a narrow bridge, and between us and the bridge were several thousand sheep. They would have taken a long time going over, and would effectually have checked our entrance into the town, but for a clever plan for getting the sheep quickly over. A few sheep are trained as a sort of decoy. They are at first pet lambs, and then in time become pet sheep. They are kept by the authorities who have control of the bridge, and are let to the sheep-drovers for so much, in order to effect a speedy passage of the bridge. The keepers of the pets go first, then follow the three or four pets, and then away after them the three or four thousand of the mob, as they are called here. ( H. T. Robjohns. ) The house of the Lord John Corbin. I. THE BUILDING IS FOR THE LORD GOD, BECAUSE IT IS FOR THE PRESENTATION OF GOD'S WORSHIP. God claims to be worshipped. He deserves to be worshipped for —(1) What he is in Himself.(2) What He is to us. Worship takes the forms of adoration, thanks. giving, confession, petition, supplication, and intercession. By a very significant expression the Jews used to say when they went up to Jerusalem, that they were going "to appear before the Lord." The chief attraction of every place of worship ought to be that you ere coming to meet with God. II. THE BUILDING IS FOR THE LORD BECAUSE IT IS BUILT FOR THE PROCLAMATION OF GOD'S TRUTH. III. THE BUILDING IS FOR THE LORD BECAUSE IT IS FOR THE PROMOTION OF GOD'S PURPOSES. God's purposes are that men should be saved, sanctified, enlightened, comforted, strengthened, stimulated, and helped on to glory. ( John Corbin. ) The palace for God Dean Bradley. These words are not to be pressed unduly, nor their spirit sacrificed to the letter, in forgetfulness of the idiom of the language in which they are recorded. The patriotic king no more forgot his nation's welfare in the sense of the sacredness of the work, than the prophet who first uttered the immortal words, "I love mercy and not sacrifice," dreamed of extinguishing the altar fires and abolishing the office of the priesthood seven centuries before the "fulness of time." Their principal meaning is obvious. An edifice was formed, a pattern was already, it is written, present to his mind's eye. It was to be no regal palace, however stately, no home for oriental splendour and magnificence; it was to be consecrated for ever to the Jehovah to whom he and his people were bound by everlasting covenant. Yet the truth that no house made with hands could in any literal sense hold Him whom the heaven of heavens could not contain, was already deep in the conscience, and finding expression in the words of God's truest servant. He who was revealed to the Psalmist, the Psalmist-king well knew, no roof of cedar, no walls of stone, no building however sacred, however sumptuous, could be His real home. It could be only so far His dwelling-place, when His unseen presence could be found and realised by those who sought Him — found best by those who could rise in spirit above that imageless temple, above that altar smoke, and all the machinery of ritual, to the Father of their spirits and the God of their salvation. There is a sense, therefore, in which we may, without irreverence, almost invert the words, and yet gain, rather than lose, their true significance. The palace is not for God, we might even say, as a literal dwelling-place. To Him, the marble, and the cedar, and the palm-tree, and the olive, and the brass, and the gold are as nothing. The palace in this sense is not for God, but it is for man — not for man as merely the foremost of creatures to draw the breath of life on the earth, but for man as the worshipper, as the servant, as the conscious and devout adorer of Him who has created him in His own image; for man as the place for worship which may reclaim, and purify, and uplift his fallen nature; which may bring him into communion with his Father and his God; a place where all that appeals to his highest earthly sense may enable him to forget the things of sense, and reach out to what eye hath not seen or ear heard. And for so bold an apparent inversion of the letter, in order to bring home to our minds the inner spirit of the words, I may surely plead the example of Him who taught His people that the seventh day, which was proclaimed at Sinai to be the Sabbath of the Lord our God, was, for all that, made for man, and that the Son of Man was Lord also of the Sabbath. ( Dean Bradley. ) The importance of Church extension H. Clissold, M. A. To realise the importance of the work of Church extension, consider — I. THAT RELIGION IS ESSENTIAL TO THE WELFARE OF A NATION ( Psalm 33:12 ; Isaiah 60:12 ). II. IT IS A WORK THAT SHALL REACH FORWARD THROUGH MANY GENERATIONS ( 1 Chronicles 28:8 ). III. IT IS YOUR APPOINTED PRIVILEGE ( 1 Chronicles 28:10 ). IV. WHAT IS IMPLIED IN THE WORD SANCTUARY? ( 1 Chronicles 28:10 ). A sanctuary is a place of refuge from impending evils. If a man erect a lighthouse, he is honoured for preventing a great loss of life. If he build a hospital he is revered as the benefactor of his race for the mitigation of pain. But he who builds a church, or assists in the work, does more. Under the Divine blessing he is instrumental in enlightening dark minds, comforting troubled consciences, and in saving immortal souls. V. THE TEMPLE WAS A TYPE OF THE CHRISTIAN CHURCH. VI. If David and Solomon were so zealous in providing means for having the type only, HOW MUCH MORE ANXIOUS SHOULD WE BE TO PUT OURSELVES AND OTHERS IN POSSESSION OF THE SUBSTANCE? VII. IT IS SELDOM THAT A GREAT WORK CAN BE ACCOMPLISHED BY AN INDIVIDUAL. (ver. 1). VIII. IT IS FOR THE GLORY OF GOD (ver. 1). IX. DAVID'S EXAMPLE (ver. 2). X. THE AFFECTION WE OUGHT TO BEAR TO GOD'S HOUSE (ver. 3). ( H. Clissold, M. A. ) David's desire to build a house for God J. Shillito. I. THE GOD WHOM DAVID WORSHIPPED. He worshipped God — 1. As the Supreme Being (ver. 11). 2. As the God of his fathers (ver. 10). 3. As personally appropriated: "My God" II. SOME OF THE REASONS WHICH LED DAVID TO DESIRE TO BUILD A HOUSE FOR HIS GOD. 1. Jealousy for the honour of God. 2. Love and gratitude to God. 3. The thought that others besides himself should worship therein. ( J. Shillito. ) Attachment to the sanctuary Henry J. VanDyke. It is of one of the noble qualities of the religious life of the Jews I would speak — their love for the house of God. I. THE HOUSE OF GOD. The house of worship is the house of God. II. BECAUSE THE ANCIENT JEWS LOVED THE LORD'S HOUSE THEY MADE IT BEAUTIFUL. This was natural, lawful, and Divinely sanctioned. This impulse was recognised, called out, and approved by God. III. IT WAS A GENERAL AFFECTION EXERCISED AND EXPRESSED BY ALL THE PEOPLE. ( Henry J. VanDyke. ) Godly giving Homiletic Magazine. I. THE OBJECT. "The work is great; for the palace is not for man, but for the Lord God." 1. In respect of the greatness of Him for whose use the palace is made. 2. The value of what is wrought there to all mankind. 3. The consequent expenditure. II. THE GIVING. Circumstances of David's great collection and of ours are very different, but the principles are the same. 1. Definitely to the Lord. The money went into the hands of treasurers, but it was given to God. 2. Voluntary, "Who is willing?" "They offered willingly." 3. Hearty and gladsome. "Because I have set my affection to the house of my God," is David's reason for giving (ver. 3). And of all the givers it is said, "The people rejoiced for that they offered willingly, because with perfect heart they offered willingly to the Lord" (ver. 9). 4. With preparation. Mistake to give on sudden impulse only or to imagine that forethought, and method, and consideration are opposed to heartiness; intelligent, Christian love will lead to these in proportion as it is fervent. "I have prepared with all my might" (ver. 2). 5. With devout acknowledgement. "Both riches and honour come of Thee." "All this store cometh of Thine hand, and is all Thine own" (vers. 11-16). 6. With fervent prayer (vers. 18, 19). ( Homiletic Magazine. ) And who then is willing to consecrate his service this day unto the Lord. 1 Chronicles 29:5 Consecration Thos. Davies, D. D. I. SERVICE. This demands — 1. A settled purpose. 2. An active resolve. II. A WELLING SERVICE. 1. A willing service is the only efficient service. 2. The willingness of our service is the only part that is absolutely required. III. An IMMEDIATE service. 1. Seasons for service are never absent. 2. Efficiency and pleasure ensue when service is performed in its own time. IV. The HIGHEST service. The service of the Lord implies — 1. That the mind is perpetually under the influence of Divine truth. 2. That holy thoughts are actuated by the presence of the Spirit in them. 3. Entire consecration. ( Thos. Davies, D. D. ) Self-dedication F. E. Paget. It does the heart good to read over those closing chapters of this book and to note the spirit which animated the generation for which the first temple was built. As regards the cost and beauty of our churches there is this to be borne in mind, that whatever our present shortcomings may be, there is one great difference between ourselves and the ancient people of God — that whereas all their gifts were offered for a single building, we have to maintain all the churches in the kingdom, which in number must be fast approaching twenty thousand. But large as are the sums which have been spent, and are daily being spent on church building and church restoration, there is one offering which God values more than any other gift, and which each of us, from highest to lowest, may offer if we will — a perfect heart. ( F. E. Paget. ) Consecration to God's service W. Tease. I. THE NATURE OF THE SERVICE REQUIRED. The service of God is a phrase which amounts to much the same thing as the worship of God. 1. Servitude sometimes arises from — (1) Subjugation or conquest. (2) Hereditary succession. Some men are born servants or slaves. The servitude which God requires is a servitude which makes the servant free. 2. The service which God requires involves — (1) Divine illumination. (2) Pure and ardent love. (3) Continued and unceasing obedience. II. WHAT ARE THE OBLIGATIONS UNDER WHICH WE ARE ALL PLACED TO RENDER SUCH SERVICE TO THE ALMIGHTY? 1. It is the duty of man to obey and serve Him. 2. Such service is very profitable and beneficial to man. 3. It is a refuge to its subject in the day of trouble. 4. It is an antidote to the fear of death. III. THAT THE SERVICE OF GOD IS INDISPENSABLE. 1. Because it is the commandment of God. 2. The grand design of human life is the service of God. 3. The service of God is the only means of salvation. IV. I COME NOW TO PROPOSE THE INQUIRY, "Who then is willing? " etc. 1. The service of God is a willing service. 2. I address myself (1) To the aged. (2) To those in the prime and activity of life. (3) More especially to the young. Lock — (a) At the magnitude of the work. (b) The difficulty with which it may afterwards be accomplished. (c) The shortness and uncertainty of life. (d) The consequences that will follow from this early devotement of yourselves unto God. Objections: 1. Time enough yet. 2. I shall lose my friends if I embrace in my youth the religion of Jesus Christ. It was once said by an ancient philosopher, "Caesar is my friend — I have nothing to fear"; and a greater than Caesar is here. Jesus is "a friend that sticketh closer than a brother." 3. To embrace religion in youth will expose to obloquy and shame. Was it not said by one of the ancients that where God is there can be no exile — no banishment from His presence? 4. God is merciful, and we may get religion when we please. You may reckon on mercy until you are taken out of the world without it; and there is no mercy beyond the gates of death. ( W. Tease. ) Who is willing to serve God R. Treffry. ? — I. THE NATURE OF THE SERVICE WHICH GOD DEMANDS. 1. It is spiritual. It is the homage and devotion of the heart. All the intellectual powers, the understanding, will, affections, conscience, memory are to be dedicated to the worship of God. Without this no service can be acceptable to God ( Isaiah 1:11, 13 ; Matthew 15:8, 9 ). 2. It is to be constant and unremitting ( 1 Corinthians 10:31 ). 3. It must be affectionate. It is impossible for us to offer any acceptable service to God which does not spring from this love in our heart ( 1 John 5:3 ). How is this to be obtained? The answer is Very plain ( Ephesians 4:22-24 ). Thus God will "create a clean heart, and renew a right spirit within you." 4. It must be practical ( Matthew 5:16 ; 1 Corinthians 9:27 ; 2 Corinthians 10:5 ). II. THE SERVICE WHICH GOD REQUIRES OF US SHOULD BE PERFORMED WITHOUT DELAY. 1. It is enjoined upon us by the Scriptures ( Hebrews 3:15 ; Joshua 24:15 ; 2 Corinthians 6:2 ). You have no certainty that any further opportunities will be afforded in which you may serve God ( Proverbs 27:1 ; Luke 13:25-27 ). 3. The longer you defer entering into the service of God the more difficulties and obstacles will be thrown in your way. How absurd the notion that futurity will present more favourable opportunities for serving God than any with which we have yet been blessed. Suppose a sick man were to say, "As long as this disorder remains upon me, and the more deeply my constitution is affected by it, the more certainly shall I receive a speedy cure." Would you consider this person to be perfectly sane? Or should one of your debtors assure you that by your increasing his obligations to you some three or four fold he would be immediately able to cancel the whole, would you believe him? The longer you live in sin the more grievously do you provoke God. You "crucify to yourselves the Son of God afresh." It is awfully possible for men to outlive the day of grace ( Psalm 95:11 ). 4. Our services will be more acceptable now than they can possibly be at any future period. III. Let us now consider THE IMPORT OF THE QUESTION, "Who then is willing? " etc. 1. It carries with it the assumption that God is waiting to accept your service. 2. It implies also that every one possesses the ability to consecrate his service unto God. 3. We are taught by the text that there is a disinclination in the heart of man to submit himself to the will of God.Conclusion: 1. This is the most honourable service in which you can engage 2. It is pleasant ( Proverbs 3:17 ; Isaiah 32:17 ; Psalm 16:3 ; Isaiah 2:5 ). 3. It is reasonable ( Acts 17:28 ). 4. It is the only service which secures a vast reward ( 1 Corinthians 2:9 ). ( R. Treffry. ) Consecration Absalom Clarke. The New Version reads, "Who then offereth willingly to consecrate himself this day unto the Lord." This preferable reading suggests the theme of self consecration to God. I. WHAT THIS CONSECRATION INVOLVES. A man may consecrate many things to God and yet not consecrate himself. God does not value s man's money, time, talents, if he withholds himself. Consecration of self involves — 1. The heart. This is the seat of our affections, the love of our nature, end the fountain from which flows everything that constitutes the character. "Give me thine heart." 2. The body. The body as well as the soul is the temple of God ( 1 Corinthians 6:15, 19 ; Ephesians 5:30 ). Self-consecration covers our whole being — body, soul, and spirit. It will also embrace our time, talents, wealth. II. THE CLAIM WHICH GOD HAS TO THIS SELF-CONSECRATION. His claim results — 1. From His love. God loves us. The love of a father constitutes a claim to the love of a dutiful son, how much more to the love of a prodigal son. 2. From the way in which God has consecrated or sanctified Himself for us. "He gave Himself for me." 3. He asks our self-consecration to His service because it is the best thing we can do for ourselves. III. THIS SELF-CONSECRATION IS IMMEDIATE DUTY. 1. It is a great mistake for any to withhold self-consecration because they are too young. It is easier to be pure, and truthful, and loving, and diligent in the service of God when young than it will be to practise those virtues when old, if you have neglected them when young. The habits formed by a life of sin and neglect of God are like iron chains that you cannot easily break. Many who once said they were too young are now saying they are too old. 2. The sooner you commence to serve God the more you will be able to accomplish. 3. The present may be your only opportunity. We have been speaking specially to the young; but this is also a word for the aged. It is a delightful thing to see the young decide for Christ, but it is a sad thing to see the parents left behind. I was deeply impressed with this one day. I was on a visit close to the east coast where so many wrecks had recently taken place; among them was a vessel at the mouth of the Tyne. It was Christmas day, and on the pier among the crowd of spectators stood the son of the captain, watching and waiting for his father; for he was expected to be at home on that festive day. Probably as they gazed at each other a violent sea struck the vessel, and it sunk with all hands — wrecked within sight of port and within sight of friends. Parents, are there none of your children who have decided for Christ, and are standing on the Rock and looking out and expecting you home? Shall they see you wrecked within sight of port? ( Absalom Clarke. ) Service for God J. D. Kilburn. Men make a great deal of to-morrow. God always and everywhere lays stress on to-day. Day by day God supplies, and day by day He asks us to serve. In reference to this service we want to try and answer three questions. I. WHO IS IT ASKS FOR IT? II. WHY DOES HE WANT IT? God wishes to use men, because by this means He can bestow richer blessing upon them than He could in any other way. III. HOW MAY WE RENDER IT? 1. By yielding your heart to Him. 2. By living an upright, consistent, unselfish life. 3. By earnest loving effort. 4. By helping and encouraging His people. ( J. D. Kilburn. ) Christian consecration Thos. Kelly, D. D. I. Christian consecration is a PERSONAL thing: "Who?" II. Christian consecration is a VOLUNTARY thing: "Who is willing?" III. Christian consecration is an ACTIVE. thing: His service." IV. Christian consecration is a REASONABLE thing: "Unto the Lord." V. Christian consecration is a PROMPT thing: "This day." VI. Christian consecration is a SYMPATHETIC thing: it prompts the consecrated to commend the grace of God to others and press the question, "Who is willing?" etc. ( Thos. Kelly, D. D. ) Consecration Dean Forrest. A great disappointment in life is often a terrible experience. A picturesque writer compares the setting of a secret hope to the setting of the sun. The brightness of life seems gone. And such might well to some extent have been the experience of David. He had set his heart on erecting the temple on Mount Zion. We may judge, then, what a collapse fell on his intensest interest and expectation when the decree issued that the work was not to be done by him. Instead of sinking into sullen apathy, or the inertness of despair, he devoted himself with renewed and consecrated energy to gather the materials necessary for the work, and in the text he appeals to and seeks to stimulate the people. The consecration here required — I. MUST HAVE IN IT THE ELEMENT OF SPONTANEITY. We must know what love to God really is, and we must feel the spell of its sweet strength. As to the form in which our love is to manifest itself, that is a question of inferior importance. We know that our love to our fellow. creatures is not conformed to any common or uniform law; it is sometimes radiant in a smile, flippant on the tongue; its speech bewrayeth itself; it asserts itself irrepressibly in a thousand ways. In other cases it is reticent, it is reserved, it is like the image of moon or star in a mountain tam, it abideth alone; few ever see it; and yet in both cases it is deep and sincere, strong even as death. The great question is not as to how our love is to express itself, but as to whether it really exists at all, the supreme power of the soul, a living and present reality within us. One of our poets represents a wretched slave, in reply to the query of her master in respect to her affection for himself, as replying with a gladness-glamoured, "Yes," with her lips, when her heart, burned to say, "No." The sad, pathetic picture of the poet is the precise converse of what we are now insisting upon, namely, that the professed devotion of ourselves to God must be the gift of love, or can He do else than spurn the sacrifice altogether? II. MUST BE A WHOLE-HEARTED, UNDIVIDED THING — body as well as soul. The later representatives of the Gnostics held that the body was so wholly bad as to be beyond redemption; that it did not matter what became of it; that it might be plunged into the blackest depths of vicious excess and that the spirit within would contract no defilement and suffer no detriment. Accordingly the primitive Christians were in imminent peril of being seduced into the immoralities which abounded around them. Hence the warnings which abound in apostolic Epistles against lasciviousness, revelling, banquetings, and such like. Why should we not feel respecting the body that it is as truly consecrated to God in the case of a Christian as the soul can be? III. THIS CONSECRATION IS NO CHEAP OR EASY THING. We must not offer unto God that which costs us nothing. 1. There is the cost of self-discipline. 2. The diligent and laborious use of the means of grace. ( Dean Forrest. ) Consecration James Parsons. I do not know a question in the sacred volume more full of import, or more adapted to press upon the heart. I. WE SHALL EXPLAIN WHAT WE REGARD AS THE CONSECRATION OF SERVICE TO GOD. 1. There must be correct views of the Divine character and claims, as they are revealed in the record of His word. You must receive Him as He there appears. (1) The God of creation. (2) The God of providence. (3) The God of redemption. 2. A practical obedience to the will of God, whether expressly declared, or whether to be inferred from His revealed attributes. 3. The use of active exertion to promote the Divine glory in the world. Religion does not only direct our attention to duties which pertain exclusively to our own personal characters and interests; it also prompts a concern for the improvement and welfare of our fellow-men. It is not equivocal testimony that your own hearts are given to God in faith and true holiness when you desire to be instrumental in restoring the authority of His law over the minds and lives of others. II. WE SHALL PRESENT THE CONSIDERATIONS WHICH OUGHT TO URGE TO AS ENGAGEMENT IN THE SERVICE OF GOD. 1. We are placed under universal and imperative obligation to do so. 2. The influence His service has in preventing the degradation and promoting the dignity of our nature. The habits of men must always according to their moral nature tend to degrade or dignify. He who is truly devoted to God, whatever be his deficiencies and disadvantages in other respects, is placed on a far higher eminence than can ever be attained by the most arduous aspirations of the carnal mind. Must not that bestow transcendent dignity which writes the law of Jehovah on the heart, renders the body a living temple and an habitation of God, places the thoughts and employments of men in a sphere where they become associated with prophets and apostles and martyrs of the Redeemer and the Redeemer Himself, and where they are blended with the sublime realities of the invisible and eternal world? The service of God ennobles all that it comprehends; it is as the rose which gave its fragrance to the very clay; it is as the sunbeam which tints with a fresh hue of beauty and splendour the forms of earth, and causes them to reflect its own glory. 3. The true and solid pleasure His service communicates to the soul. Here is — (1) Peace with God. (2) Freedom from the dominion of sin. (3) Redemption from the terror of the curse. (4) The confidence of rectitude and pardon. (5) The inspiration which springs from a participation in the triumphs of pure benevolence and love. (6) The possession of privileges which, from the consolations of time, shall rise to the happiness of eternity. 4. The glorious recompence by which the engagements of His service are consummated. III. WE SHALL IMPRESS THE QUESTION BY WHICH, TO AN ENGAGEMENT IN THE SERVICE OF GOD, YOU ARE EMPHATICALLY CHALLENGED. "Who is willing?" What excuses can you propose to justify a negative. You are too young. "Suffer little children to come unto Me." You are too poor. The Saviour came to "preach the gospel to the poor." You are too guilty. "The Son of Man came to seek and to save that which was lost." You are prevented by worldly attachments. "He that loveth father or mother more than Me is not worthy of Me," etc. You are deterred by threatening of persecution. "Whosoever will save his life shall lose it," etc. ( James Parsons. ) The true idea of the Christian life L. H. Byrnes, B. A. I. THIS IS GOD'S APPEAL FOR SERVICE. II. SERVICE IS THE TRUE IDEA OF THE CHRISTIAN LIFE. For religion is not a mere viaticum to carry the soul to glory;but a power and support required during life, and not in death only. III. SERVICE IMPLIES OBEDIENCE, SELF-DENIAL, AND ACTIVITY. Such a work requires generosity and earnestness, resembling the zeal of the Jews in building their temple. IV. THE SERVICE OF GOD REQUIRES A VOLUNTARY AND DISTINCT CONSECRATION. V. THE SERVICE OF GOD IS OF THE MOST PRESSING URGENCY. It should be "this day." ( L. H. Byrnes, B. A. ) The act of the will Cameron Lees, D. D. In making our choice there is a determined act of our own will. To be willing is one thing; to will is another thing. We may be entirely willing, for instance, to go to some other country — say America — and such willingness may continue for years; but unless you will to go, you will never reach there. Our choice involves a definite act of the will; we may think about religion; we may talk about religion; we may be kindly affected towards religion; but we are called to do more. We are called to make a determined act of our will and to make our choice. You have seen a grand vessel about to be launched. Everything was ready for her departure from dry land. Every impediment had been removed but one, and that was the one which prevented her from entering the element on which she was to sail. One single block hound her to earth. It was in itself a mere trifle. A blow of the hammer wielded by a vigorous arm would set her free; but let that block remain untouched, and no onward movement would be made by the gallant ship. The hammer swings in the air; the blow is struck; she rushes into the great deep, where she floats with ease and grace as one born to it as her own possession. That stroke of the hammer corresponds to the act of the will — the deliberate resolution taken and made to consecrate oneself to Christ and to God. It must be taken, or the journey will never be traversed. ( Cameron Lees, D. D. ) Complete consecration The Ven. "I give Thee all — I keep back nothing for myself." Such was the motto engraved upon the ring and seals of the great Reformer Calvin . The words were deeply cut in what was solid, whether of metal or stone. They were ever carried about him, ever present with him. He meant them to be unchangeable by engraving them where he did. Offered willingly : — Rich men's presents are gold and silver, or other costly things. Mine must be recommended by the affectionate pleasure with which I give them. ( The Ven. when dying. ) Wherefore David blessed the Lord before all the congregation. 1 Chronicles 29:10-20 The last thanksgiving J. Wolfendale. Every sentence weighed and measured for the occasion. I. THE INFINITE PERFECTIONS OF GOD. 1. God in His unspeakable grandeur. 2. God in His universal dominion. 3. God in His absolute ownership. 4. God in His covenant relation. 5. God in His goodness to men. II. THE PECULIAR RELATIONS OF MAN TO THE INFINITE GOD. 1. Man is a dependent creature. "Who am I?" (1) Dependent for substance to give. (2) Dependent for the disposition to give it. (3) Therefore indebted to God for all things. 2. Man is a short-lived creature. 3. Man's conduct is observed by God. ( J. Wolfendale. ) David's thanksgiving J. Wolfendale. 1. Its adoration of God. 2. Its acknowledgment of dependence upon Him. 3. Its recognition of the influence of His grace. 4. Its solemn appeal to conscious integrity. 5. Its earnest prayer for king and people. ( J. Wolfendale. ) The reciprocal influence of mind upon mind in worship Anon. In this address of the venerable King of Israel to the Omnipotent Sovereign of the world, the natural influence of one mind upon another, the secret but powerful sympathy of similar affections in the "devout congregation" combine with his own grateful dispositions to enlarge his conceptions and to bring forth the most affecting description of the excellences of the great object of their common homage. You cannot but have observed and felt an influence of this kind, and been moved by the affections of others, especially when they corresponded with the condition of your own hearts. You have felt auger, joy, or grief insinuate themselves into your minds from the expression of them in others; and you have seen these affections increased in them by the mutual sympathy of your feelings. How often has the rage of an individual, expressed by the fiery glance of his eye, the fierceness of his countenance, and the shrillness of his tones, with the force and quickness of lightning inflamed a multitude, and exasperated their headstrong passions. With what glowing delight has an assembly been filled by the joyful countenance, the cheerful glance, the eloquent tones of a happy friend. How often has the melancholy, downcast look, or the tender tear of an interesting mourner, covered the face of the beholder with like pensive sadness, and infused into your bosom sorrows not your own. This reciprocal impression of the affections of the heart must hold equally true in the worship of the Supreme, as in the interc

29:1-9 What is done in works of piety and charity, should be done willingly, not by constraint; for God loves a cheerful giver. David set a good example. This David offered, not from constraint, or for show; but because he had set his affection to the house of God, and thought he could never do enough towards promoting that good work. Those who would draw others to good, must lead the way themselves. 29:10-19 We cannot form a right idea of the magnificence of the temple, and the buildings around it, about which such quantities of gold and silver were employed. But the unsearchable riches of Christ exceed the splendour of the temple, infinitely more than that surpassed the meanest cottage on earth. Instead of boasting of these large oblations, David gave solemn thanks to the Lord. All they gave for the Lord's temple was his own; if they attempted to keep it, death would soon have removed them from it. They only use they could make of it to their real advantage, was, to consecrate it to the service of Him who gave it. 29:20-25 This great assembly joined with David in adoring God. Whoever is the mouth of the congregation, those only have the benefit who join him, not by bowing down the head, so much as by lifting up the soul. Solomon sat on the throne of the Lord. Solomon's kingdom typified the kingdom of the Messiah, whose throne is the throne of the Lord. This great assembly joined with David in adoring God. Whoever is the mouth of the congregation, those only have the benefit who join him, not by bowing down the head, so much as by lifting up the soul. Solomon sat on the throne of the Lord. Solomon's kingdom typified the kingdom of the Messiah, whose throne is the throne of the Lord.