In the last chapter, we got the story of David’s census, which led to a plague, which led to the purchasing of a piece of land. In the opening verse of this chapter, we learn that this piece of land is to be location of the future Temple.

Given that the Chronicler generally seems quite happy to omit the stories of David’s wrongdoings, and given that the census of 1 Chron. 21 (and 2 Sam. 24) was clearly a fairly big faux pas on his part, it seems reasonable to conclude that the story was included for the role it plays in the Temple’s origin story, which we shall continue here.

At the end of the Bible episode on David, we see David having some family time with a very young Solomon. In that scene, they are talking about Solomon’s future as a Temple builder while Solomon plays with a miniature model Temple – one that looks exactly like the future Temple. The scene, either very cleverly or through lack of imagination, conveys the idea that, while Solomon builds the Temple, the vision (and design) is David’s.

And that’s basically what this chapter is all about.

Even though he has been forbidden from building the Temple itself (1 Chron. 17), David is determined to do as much as he can get away with within the letter of God’s ruling.

He begins by assembling the materials that will be needed: Iron, bronze, and cedar. This latter provided by the Sidonians and Tyrians. Of course, Solomon is the one who gathers these materials in 1 Kings 5 (and who gets cedar from Tyre in 1 Kgs 5:1-6).

Next, David gathers up all the “aliens” of Israel, and sets stonecutters to dressing the stones. (The reference to aliens seems to be a reference to 1 Kgs 9:20-22, in which Solomon will enslave all the non-Hebrew residents of his kingdom and put them to work.)

In all but the literal sense, David is laying the foundation of the Temple to come. But why?

Simply because, like so many people facing mortality, he doesn’t trust his successors enough to pass the baton. Or, in the text’s own words, he believes Solomon to be “young and inexperienced” (1 Chron. 22:5). This is, by the way, strongly related to Founder’s Syndrome.

(Or we’re seeing the Chronicler’s attempt to make David the true founder of the whole of Israel – both the secular and the religious nation.)


The bulk of the chapter covers David’s instructions to Solomon. The speech reads like a deathbed blessing. Or, as Brant Clements, of Both Saint and Cynic, points out, it is “reminiscent of, maybe modeled on, Moses’ instructions to Aaron in Deuteronomy 31.”

David's Love for God's House, illustration from a Bible card by the Providence Lithograph Company, 1896

David’s Love for God’s House, illustration from a Bible card by the Providence Lithograph Company, 1896

The speech is new – it’s not lifted from elsewhere – but not entirely so. As Clements pointed out, there are phrases and constructions that seem lifted straight out of Deut. 31. It’s also fairly similar, albeit much expanded, to 1 Kgs 8:17-21 (where it is instead told from Solomon’s, rather than David’s, perspective). Plus a few more sources that I’ll get to when I get to them.

In his speech, David explains that, while it’s in his heart to build the Temple himself, he has been forbidden from doing so because he has shed so much blood and fought so many wars. Solomon, by contrast, will rule over a period of peace, and therefore will be permitted to build.

This reason is supplied entirely by David – God mentions no such thing when he forbids David from building the Temple in 1 Chron. 17. Rather, his focus there is on the fact that he’s been a tent god for, like, forever (1 Chron. 17:4-6, repeated from 2 Sam. 7:5-7) and just isn’t ready for such a big change. There’s also the implication that David is forbidden from building the Temple precisely because he wants to build the Temple – that it must be a task that God commands, not one that an individual chooses for themselves. Yet, at some point David has gotten it into his head that it has to do with warfare.

David, who just can’t let go of his mistrust in Solomon’s competency (wouldn’t that translate to mistrust in God, in this case?) hopes that God will grant Solomon the “discretion and understanding” (1 Chron. 22:12) to do this right.

Then, mostly covering the same ground as 1 Kgs 2:1-3, David reminds Solomon to keep God’s laws and not mess up this sweet deal the family has going. The passage includes a bit about God being like a father to Solomon, which seems to be taken from 1 Chron. 17:13 (compare to 1 Chron. 22:10).

Finally, David gives Solomon an inventory: He’s gone through all the trouble of amassing 100,000 talents of gold, a million talents of silver, and way more bronze, iron, timber, and stone than one could shake a stick at. But, this still just isn’t enough, and he warns Solomon that he’ll have to add more. The figures are, of course, fantastical (even my New Bible Commentary agrees that this is the case!), and likely are used hyperbolically to indicate a really honkin’ huge amount.

Concluding his discussion with his son, David commands him to “Arise and be doing!” (1 Chron. 22:16), which is an absolutely wonderful phrase.

Finally, David turns to the leaders of Israel and entreats them to help out his son in the name of God.