1 Chronicles 29:1-30

God would also associate the people with David in this willing service of the day of His power; and, even as they had been associated with him in his wars and conflicts, there are those who shall be so likewise in the liberality which he manifests towards the house of his God. They are at a great distance from him, it is true: it is, so to say, a superfluous thing. They have nothing to do with the wisdom that arranges and prepares, but they are allowed to share in the work. This favour is granted them, and their goodwill is acceptable to God, and it is also the fruit of His grace.

David here (1 Chronicles 29:18) again acknowledges God according to the promises made unto the fathers, and according to the memorial of God for ever; "God of Abraham, Isaac, and Israel, our fathers"; he seeks that which will be accomplished under the new covenant, and directs the thanksgivings of the whole assembly. Sacrifices of righteousness are offered, and they eat before Jehovah with great gladness.

Solomon is made king the second time (see 1 Chronicles 23:1). The first time was when grace was fully established in the altar built on the threshing-floor of Ornan, where the son of David, as the prince of peace, was to build the temple. Solomon is introduced as the head of all that was being established, and as holding the first and supreme place in the mind of God-the one on whom all the rest depended, which could not even exist now without him. The house, the whole order of the house, and its government, all referred to Solomon; and thus his identification with David, in that both were on the throne at the same time, makes it much easier to understand the type of Christ in this. It is one person, whom His sufferings and victories place on the throne of glory and of peace. For at this moment, although the result of the glory was not yet manifested, God had given rest unto His people, that they might dwell at Jerusalem (1 Chronicles 23:25).

David now disappears, although it is he who puts Solomon in this position. That which we see, as filling the whole scene of royal glory, is Solomon himself reigning in peace over a willing people, who can offer these sacrifices of righteousness. The son of David is seen in his own true character, and in this character alone, namely, that of Jehovah's anointed, the governor of the people; and Zadok, the faithful priest (not Abiathar), walks before the anointed one (all the counsel of God, according to Hannah's song, and the words of the man of God in 1 Samuel 2 being thus fulfilled). "And Solomon sat on the throne of Jehovah"-a remarkable expression: everything is subject to him.

The attentive reader cannot fail to observe the prominent place given to the counsels of God respecting Christ the Lord, and the contrast there is between this and the history of Adonijah in Kings-a history which, by the contrast it presents with the narrative in Chronicles, so fully proves that the thought and intention of the Spirit of God in this Book was to give us in type the expression of God's purposes with regard to the true Son of David, and the position He is to occupy, and to shew what will be the character in those days of the throne at Jerusalem, when Christ shall be seated upon it. It will be the throne of Jehovah, and the royal majesty in Israel shall be such as has never yet been known. With reference to this the Book of Chronicles is full of instruction.