(10) Wherefore.--And. David's Prayer (1Chronicles 29:10-19). David thanks God because his people are at one with him on the subject nearest his heart. Touching this fine utterance of a true inspiration, which the chronicler--or rather, perhaps, his authority--puts into the mouth of the aged king, we may remark that the spirit which found expression in the stirring odes of psalmists and the trumpet-tones of prophets in olden times, in the latter days, when psalmody was weak and prophecy dead, flowed forth in the new outlet of impassioned prayer.

Before all.--To the eyes of all (Genesis 23:11), and frequently.

Lord God of Israel our rather.--The connection is "Israel our father," not "Jehovah our father." (Comp. 1Chronicles 29:18; 1Chronicles 29:20; Exodus 3:6. Yet comp. also Isaiah 63:16; Isaiah 64:8; Deuteronomy 32:6; Malachi 1:6; Malachi 2:10; Jeremiah 31:9.) The fatherhood of God, though thus occasionally affirmed in prophetic writings, hardly became a ruling idea within the limits of Old Testament times. (Comp. Matthew 23:9; Matthew 6:9.)

For ever and ever.--From eternity even unto eternity. (Comp. the doxologies of the first and third books of the Psalter--Psalm 41:13; Psalm 106:48Psalm 103:17.)

Verses 10-20. - The majesty and comprehensiveness of this passage - a national liturgy of itself-are in direct proportion to the brevity of it. It includes adoration, acknowledgment of the inherent nature of human dependence, self-humiliation, and confession, dedication of all the offerings, and prayer both for the whole people in general, and for Solomon in particular, in view of his future position and responsibilities. Its utter repudiation of all idea of meritoriousness is very striking. The traces are visible of what may be called snatches of memory on the part of David from various religious odes of his own authorship, as well as from those of others still on record, as, for instance, especially in vers. 14-17, compared with passages in Psalm 24; Psalm 50; Psalm 89, ; Psalm 39; Psalm 90; Psalm 102; Psalm 144; Psalm 7; Psalm 17; and 139. But the unity of this service is abundantly conspicuous, and every sentence seems weighed and measured for the occasion. The scene, reaching its climax in what is recorded in ver. 20, must have been one of the utmost religious grandeur and impressiveness. It is true that the very last clause, which couples the reverence done on the part of the assembled multitude to the king, with that done to Jehovah himself, strikes us as an unfortunate conjunction. It does not, indeed, need upon its merits any vindication, considering the tenor of all which has preceded; but it may be felt an extenuation of the form in which the expression occurs, if we suppose (as we justly may) that the people viewed their act in the light of part of their religious service at that particular time. In 1 Kings 1:31 the same words express the reverence paid to David, though in numerous other passages they mark that offered to God (Exodus 4:31; 2 Chronicles 29:20; Nehemiah 8:6).

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.Wherefore David blessed the Lord before all the congregation,.... To whose goodness he ascribed both the ability and willingness of him, and his people, to offer after such a manner; he knew it was God that wrought in them both to will and to do, and therefore gave him the glory of it:

and David said, blessed be thou, Lord God of Israel our Father, for ever and ever; the phrase, "our father", does not belong to the God of Israel, their father by covenant and adoption, but to Israel, or Jacob, the ancestor of the Jewish nation; who is made mention of on this occasion, he being the first that spoke of building an house for God, as some Jewish writers, Jarchi and Kimchi, observe, see Genesis 28:22.