1 Chronicles 29:14
But who am I, and who are my people, that we should be able to give as generously as this? For everything comes from You, and from Your own hand we have given to You.
Sermons
A Voluntary Gift Under the LawBaldwin Brown, B. A.1 Chronicles 29:14
All Belongs to GodA. Monod.1 Chronicles 29:14
Christ, the Author of Blessings Ministered Through His ServantsJ. R. Miller, D. D.1 Chronicles 29:14
Christian Liberality in God's CauseCunninghan Geikie, D. D.1 Chronicles 29:14
God AcknowledgedMemoirs of Sir Francis Crossley.1 Chronicles 29:14
God the Bestower of All Good GiftsH. Stowell, A. M.1 Chronicles 29:14
No Room for GodPatens.1 Chronicles 29:14
Our Obligations to GodJ. King.1 Chronicles 29:14
The Building of the TempleR. Watson.1 Chronicles 29:14
The Impossibility of Creature-MeritH. Melvill, B. D.1 Chronicles 29:14
David's BlessingJ.R. Thomson 1 Chronicles 29:10-19
All Strength is from GodD. Macleod.1 Chronicles 29:10-20
David's ThanksgivingJ. Wolfendale.1 Chronicles 29:10-20
David's ThanksgivingD. Clarkson.1 Chronicles 29:10-20
Divine OwnershipHomilist1 Chronicles 29:10-20
God's Supreme Dominion and Universal AuthorityR. Shittler.1 Chronicles 29:10-20
The Agency of God in Human GreatnessJ. Erskine, D. D.1 Chronicles 29:10-20
The Divine Greatness and BeneficenceJ. Johnson Cort, M. A.1 Chronicles 29:10-20
The Kingdom of GodW. Jay, M. A.1 Chronicles 29:10-20
The Last ThanksgivingJ. Wolfendale.1 Chronicles 29:10-20
The Lord is the Owner of All Things1 Chronicles 29:10-20
The Nature of True GreatnessJohn Proudfit, D. D.1 Chronicles 29:10-20
The Reciprocal Influence of Mind Upon Mind in WorshipAnon.1 Chronicles 29:10-20
Rejoicing Before GodW. Clarkson 1 Chronicles 29:10-22
David's Prayer and BlessingF. Whitfield 1 Chronicles 29:10-24
One of the closing acts of David's life was a public acknowledgment of God's favour, and a public entreaty of God's blessing upon his people and upon his son. It was a sacred and solemn act of devotion, and only inferior in sublimity to the invocation and prayer of Solomon upon the occasion of the dedication of the temple. The aged king acted, not only as the civil ruler, but as the religious leader of Israel. Gathering the princes, the warriors, and the multitude together, he, as their representative, offered spiritual sacrifices of adoration, thanksgiving, and prayer before Israel's God. We observe, in this address to Heaven, a combination of the several parts of which devotion should be composed.

I. THE RECOGNITION OF THE DIVINE CHARACTER. In vers. 11 and 12 the attributes of Jehovah are celebrated with devout reverence, and in language of memorable beauty and eloquence. The propriety of such an invocation is manifest. When we draw near to God, it is not simply to bring our sin and want before him; it is to bring his holiness and greatness and beneficence before our minds. The Lord Jesus, in the prayer known as the Lord's Prayer, has given us an example of such adoration; for the petitions are prefaced by a reverent invoking of the Divine Father.

II. THE BLESSING OF GOD'S NAME. The contemplation of God's power, majesty, and dominion fails to produce its due result, unless it awakens our hearts to grateful praise. Ver. 13, "We thank thee, and praise thy glorious Name." Prayer without thanksgiving cannot be acceptable; what God has done, what he has given, must be acknowledged by those who have fresh favours to implore.

III. HUMILIATION AND CONFESSION. The language of vers. 14 and 15 is marvellous for sublimity and pathos, has wrought itself into the speech and the prayers of men. Feeble, finite, dependent, and short-lived denizens of earth, when we come into the presence of the Unchangeable and Eternal, it becomes us to cherish a sense of our utter unworthiness. We cannot even undertake to engage in the service of God without feeling that for that service we are altogether unfit. Confession of sin and humiliation before the All-holy must be part of all truly acceptable devotion.

IV. INTERCESSION. In ver. 18 David prays for Israel at large; in ver. 19 for his son Solomon. For his people the king's chief desire was that the Lord would "prepare their heart unto himself." Their allegiance to Heaven, their spiritual good, their qualification for whatever work God should call them to undertake, - such were the blessings the aged king sought on behalf of his subjects. And for his son, how earnestly and appropriately did he plead! His prayer was that Solomon's character and his lifework might alike be acceptable to God. A prayer so comprehensive, so devout, so suited to the circumstances in which it was uttered, surely deserves the attentive study of those who would draw near to God in such a spirit as may justify the expectation that he will draw near to them. - T.







But who am I, and what is my people, that we should be able to offer so willingly?
No point in theology requires to be oftener stated, or more carefully established, than the impossibility that a creature should merit at the hands of the Creator. Each one of us, if he have ever probed his own heart, will confess himself prone to the persuasion, that the creature can lay the Creator under obligation. If one being merit of another, it must perform some action which it was not obliged to perform, and by which that other is advantaged. If either of these conditions fail, merit must vanish.

I. We are, in the first place, to speak on the stated fact THAT ALL THINGS COME OF GOD.

II. THE INFERENCE IS — THAT WE CAN GIVE TO GOD NOTHING WHICH IS NOT ALREADY HIS. If one creature give a thing to another, he ceases to have property in the gift, and cannot again claim it as his own. If a man make me a present he virtually cedes all title to the thing given; and if i were after;yards to restore him the whole, or a part, it would be of mine own that I gave him. But if I were reduced to utter poverty, with no means whatsoever of earning a livelihood, and if a generous individual came forward and gave me capital, and set me up in trade, and if, in mine after prosperity, I should bring my benefactor some offering expressive of gratitude, it is clear that I might, with the strictest truth say, " Of thine own do I give thee." I should be indebted to my benefactor for what I was able to give; and, of course, that for which I stood indebted to him might be declared to be his. But even this comes far short of the Creator and the creature. This will show that there is no merit in the commonly-presumed instances of human desert.

1. Repentance.

2. Faith.

3. Works.

(H. Melvill, B. D.)

One of his gifts to his native town consisted of twenty-four beautiful and commodious almshouses, which were built and endowed by Sir Francis, "as a testimony of his gratitude to Almighty God, and with a view of benefiting those of his fellow-townsmen who may be in need of assistance." Over the second-floor window of the central almshouse, along with the arms of Sir Francis, is the text, from 1 Chronicles 29:14, "Of Thine own have we given Thee." Each of the inmates receives from the endowment of the founder a weekly allowance sufficient to keep him from want.

(Memoirs of Sir Francis Crossley.)

There is no portion of time that is our time, and the rest God's; there is no portion of money that is our money, and the rest God's money. It is all His; He owns it all, gives it all, and He has simply trusted it to us for His service. A servant has two purses, the master's and his own; but we have only one.

(A. Monod.)

A merchant in America, whom the Lord had greatly prospered, was a member of a Church where the congregation was mainly composed of very poor people, and therefore he had the privilege of contributing very largely to the upkeep of the Church, and toward the minister's salary. One of the members of the Church was travelling, and in conversation with a clergyman whom he met, he mentioned the case of Mr. D , and extolled his great liberality. The minister, without denying the praiseworthiness of the action, said, "Now, you are a merchant?" "Yes." "Well, I suppose you employ a clerk to serve your goods, and a schoolmaster to educate your children. Now, suppose the fees due to the schoolmaster had become due, and you give your clerk instructions to pay these, what would you think if that clerk were to receive great praise for having disbursed the money according to your instructions?" "I should think it very absurd." "Well, do you not see that the case of your liberal-hearted friend and that hypothetical case of mine are almost analagous? God employs him as His steward or clerk to trade for Him; and out of the money which God has given him he is commanded to pay the schoolmaster of God's children. The merchant is quite as much under obligation to trade for God as is the preacher to preach for God." We should remember that all things should be done to the glory of God.

(J. King.)

Florence Nightingale, having gone like an angel of mercy among the hospitals in the Crimea, until her name was enshrined in every soldier's heart, asked to be excused from having her picture taken, as thousands begged, that she might drop out and be forgotten, and that Christ alone might be remembered as the author of the blessings her hands had ministered. That is the true Christian spirit.

(J. R. Miller, D. D.)

It is said of Hadrian VI. that, having built a stately college at Louvain, he set this inscription on the front in golden letters: "Trajectum plantavie, Lovanium rigavit, sed Caesar dedit incrementum " ("Utrecht planted me, Louvain watered me, but Caesar gave the increase"). A passenger, reproving his folly, underwrote: "Hic Deus nihil fecit" ("Here was no room for God to do anything.")

(Patens.)

I call your attention —

I. TO THE HALLOWED WORK IN WHICH WE ARE ENGAGED; to build the temple, the Church of God, the house of prayer for all the people.

1. The temple was to be a house for the holy name of God.

2. The temple was the place of authorised and accepted sacrifice.

3. The temple was the place of united worship and of united blessing.

4. It was the place of actual communion between God and man.

II. THE SENTIMENTS OF DEEP ABASEMENT WITH WHICH THE CIRCUMSTANCE OF BEING PERMITTED TO TAKE A PART IN IT IMPRESSED THE MIND OF DAVID. The honour of being employed in a work of God ought to be deeply abasing to man. "Who am I, and what is my people?" These questions suggest three views.

1. What are we with reference to our former selves? We are, at best, but pardoned criminals; and have a long and sad retrospect of ingratitude and disobedience.

2. What are we in reference to our associates in this work?

3. What are we in reference to our actual contributions to this work?

III. TO A CONSIDERATION CALCULATED POWERFULLY TO QUICKEN OUR EXERTIONS IN EVERY DEPARTMENT OF THE WORK OF GOD, which may by His mercy be assigned to us. "We are strangers before Thee," etc. This reminds us —

1. That what we do we must do quickly.

2. That what we do for others we must do quickly.

3. That short and uncertain as life is, within its narrow space works of infinite importance may nevertheless be done. Apply this —

(1)To your own personal conduct.

(2)To the great work of building the temple of God in distant lands.

IV. IN ALL WORKS UNDERTAKEN FOR GOD, WE ARE TAUGHT BY THE TEXT TO BE MINDFUL OF THE PRINCIPLE FROM WHICH THEY FLOW. "In the uprightness of my heart I have willingly offered all these things." To be upright in a moral sense signifies to be conformable to the will or law of God. That law, with reference to, the exercises of religious charity, has various parts, and taken together, they constitute uprightness. There is —

1. The law of sincere intention.

2. The law of grateful return.

3. The law of faithfulness.

4. The law of liberality.

5. The law of cheerful distribution.

6. The law of perseverance.

V. THE JOYOUS AND BENEVOLENT FEELINGS OF THE AGED MONARCH WHEN HE SAW THE PEOPLE ASSEMBLED SO WILLINGLY TO OFFER IN SO BLESSED A WORK. It is a joyful night.

1. As a declaration of faith.

2. As a declaration of lofty and truly Christian benevolence.

3. As it opens the gate of the most splendid and delightful hopes.

(R. Watson.)

I. LIBERALITY IN THE CAUSE OF GOD IS WORTHY OF ALL MEN.

1. Our infinite obligations demand it.(1) How royally He gives to us

(a)The protecting care of His providence;

(b)the blessings of life.(2) The earth and all things in it are His. How He opens His hand and satisfies the wants of every living thing!(3) The gifts of His grace.

(a)The unspeakable gift of His Son;

(b)the promise of eternal glory.

2. Liberality in His cause is only the return to Him of part of that which He has given to us (ver. 12).(1) His gifts are trusts.(2) We are stewards, not absolute owners.(3) We are to occupy till He comes.

3. To withhold from Him is to lose His blessing on what we retain. To give to Him ever brings richer gifts, if only in the spiritual graces it calls forth.

4. Liberality in the cause of God is urged by our interest in the best welfare of our fellow-men.

II. LIBERALITY IS NOT ONLY A DUTY, BUT A PRIVILEGE.

1. It is a grateful recognition of being so blessed as to be able to give.

2. The willingness to, give is a ground of thankfulness.

III. THE LIBERALITY OF DAVID AND HIS PEOPLE A LESSON.

IV. REFLECTIONS.

1. We should cherish liberality for God, for the good it does our own souls. The gratitude, love, zeal, of which it is the expression, and which it directly fosters.

2. For the good it does our fellow-men.

3. We should measure our gifts by what we retain.(1) How much do we give to God in comparison with what we give to ourselves?(2) Have we ever made any real sacrifice for Him? Matthew and the other apostles. a Have we only given of our superfluity?

(Cunninghan Geikie, D. D.)

I. THE ABILITY and the disposition to give to God come alike from Himself.

II. WE OUGHT TO BE MORE PROFOUNDLY THANKFUL FOR THE POSSESSION OF THE DISPOSITION THAN OF THE ABILITY TO GIVE.

III. THE ABILITY AND THE DISPOSITION TO GIVE ARE NEVER MORE NOBLY EMPLOYED THAN IN ERECTING TEMPLES FOR THE WORSHIP OF GOD.

(H. Stowell, A. M.)

I. THE NATURE OF THE GIFT. I do not dwell on the extent. I refer rather to its essential nature. It was a gift distinctly for the public good. What is called public spirit is surely one of the divinest things extant among men. God keeps alive this will to serve and sacrifice for the public as the great antidote to the innate selfishness of mankind. Public spirit rises in importance and dignity as man rises in intelligence, and is able to take wise counsel about the welfare of his fellows. If he is able to take heavenly counsel, to know what God is seeking for man and to supply it, there you have in the highest form the servant of his generation according to the will of God. This glory is theirs who take counsel and work for the religious culture sad elevation of men. They are the men who key the arch of progress and make it firm and sure.

II. THE SOURCE OF DAVID'S AND THE PEOPLE'S JOY.

1. Living under the constraint of love is the most joyful exercise of the human powers. Man's selfishness is not native. It is the dent's poison in his blood. Divine charity expels it. The sculls conscious of health again, sad breaks out into praise.

2. The joy man takes in the accomplishment of a noble public object is the purest and loftiest of all human joys.

3. I suppose a vision passed before David's sight of what that work would be to man, and would do for man, through ages.

4. Concord in good works realises perhaps more than anything in our experience the angelic benediction, "Peace on earth and goodwill to men."

III. THE REASON OF THE PRAISE.

1. It is God's inspiration. Of Thine own, of the strength and joy which Thine own hand has inspired, have we given Thee.

2. Praise and bless the Lord who inspires this spirit, for it commands an abounding blessing.

(Baldwin Brown, B. A.)

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