1 Chronicles 22:2

1Ch 22:2 And David commanded to gather together the strangers that [were] in the land of Israel; and he set masons to hew wrought stones to build the house of God.

Ver. 2. To gather together the strangers.] A notable type of the calling of the Gentiles: and the like we may say of the temple’s being built on the ground of a Jebusite, and by the help of Tyrians and Zidonians, and adorned with the spoils of various nations. {1Ch 18:7-11}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

1Ch_22:2

And David commanded to gather together the strangers.

What we cannot destroy may be usefully employed

Whom we are not able to destroy we may be able to employ in holy service, is a doctrine which is not applicable to persons only, but has a distinct reference to emotions, passions, impulses, and sympathies. We are to hold ourselves in bondage, and often we are to drive ourselves to forced labour, and to become hewers of wood and stone, bearers of burdens, and indeed slaves to our higher manhood. (J. Parker, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

1Ch 22:2-3. To gather the strangers that were in the land of Israel — The same persons whom Solomon afterward employed in the same work; of which see 1Ki 5:15; 1Ki 9:20-21. He set masons to hew wrought stones — Wherein he could not do much, being prevented by death; but Solomon carried on and perfected what David had begun. For the joinings — To be used, together with melted lead, for the joining of those great and square stones together.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

22:2-19 God had promised David that his kingdom would be permanent and that his son would build a temple for the Lord (17:11-12). Now that the site had been chosen (21:18–22:1), David made preparations for building the Temple of God. He gathered the materials (22:2-5), and he charged both Solomon (22:6-16) and the leaders of Israel (22:17-19) with the task of building the Temple after his death.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Meaning, cunning men of other nations which dwelt among the Jews.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

David commanded to gather together the strangers--partly the descendants of the old Canaanites (Ch2 8:7-10), from whom was exacted a tribute of bond service, and partly war captives (Ch2 2:7), reserved for the great work he contemplated.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 2. The strangers that were in the land] Those who had become proselytes to the Jewish religion, at least so far as to renounce idolatry, and keep what were called the seven Noahic precepts. These were to be employed in the more servile and difficult parts of the work: see on 1Kg 9:21. For the account of building the temple, see 1 Kings 5-9, and the notes there.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(2) And David commanded to gather together the strangers.—The word rendered “to gather together” (kânas) is different from the terms used in 1Ch_15:3-4; 1Ch_19:7, and is late in this sense.

The strangers (gêrîm).—Sojourners, or resident foreigners, such as Israel had been in Egypt (Gen_15:13). The Canaanite population are meant, who lived on sufferance under the Israelite dominion, and were liable to forced service if the government required it. (See 2Ch_8:7-8, and 1Ki_9:20-21.) Solomon found them by census to be 153,600 souls. The census was a preliminary to apportioning their several tasks. (See 2Ch_2:17-18.) David, probably on the present occasion, had held a similar census of the Canaanite serfs (2Ch_2:17).

And he set.—Appointed (1Ch_15:16-17); literally, caused to stand.

Masons.—Hewers; selected, apparently, from among “the strangers.”

Wrought stones.—“Saxum quadratum,” square stones (1 Kings 5:31; Isa_9:9).

To build the house—i.e., for building it hereafter. It is not said that the work was begun at once, but only that the organisation of the serf labour originated with David.

(2-5) David gathers craftsmen, and accumulates materials for building the house of God.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

2–5. David’s Preparations for Building the Temple

2. the strangers] Cp. 2Ch_2:17; 2Ch_8:7 … 9 (R.V.). Hewing of stone was regarded as task-work unit for free men.

wrought stones] All the stone used for the building of the Temple was previously cut to the right size; cp. 1Ki_6:7.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And David commanded to gather together the strangers that were in the land of Israel,.... The proselytes, as the Septuagint and Vulgate Latin versions; that is, proselytes of the gate, who submitted to the seven precepts of Noah, were admitted to dwell in the Cities of Israel, see Gen 9:4 and these were ordered to be got together to be employed in building the temple, and making preparations for it; and that partly because they were better artificers than the Israelites, who were chiefly employed in husbandry and cattle, and partly that the Israelites, who were freemen, might not be put to hard service; but chiefly this was for the sake of a mystery in it, denoting that the Gentiles would be concerned in building the spiritual house and church of God, the temple was a type and figure of, see Zac 6:15.

and he set masons to hew wrought stones to build the house of God; to dig them out of the quarries, and fit them for the building.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The strangers - i. e., the aliens the non-Israelite population of the land. Compare 2Ch 2:17.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Proselytes. This is the first time that the word occurs in the Vulgate. See Exodus xii. 45. It means "strangers," (Calmet) who were not allowed to live in the country, unless they would observe the natural law, and renounce idolatry. (Rabbins) --- These had embraced the Jewish religion. (Menochius) --- They were the remnants of the people of Chanaan, (3 Kings ix. 20,) and were treated as public slaves, which could not have been done, with justice or policy, with regard to those who might barely wish to reside in the country. These strangers prefigured the Gentiles, chosen to build the Christian Church.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The strangers that were in the land of Israel; the same persons whom Solomon afterwards employed in the same work; of which see 1Ki 5:15, compared with 1Ki 9:20,21.

He set masons to hew wrought stones; wherein he could not do much, being prevented by death; but Solomon carried on and perfected what David had begun.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

2. David commanded to gather together the strangers — These strangers were the descendants of the old Canaanitish population of the land, whom the Israelites had not been able to expel. Comp. 1Ki_9:21, and 2Ch_2:17. Having settled on the site of Jehovah’s house, the king was stimulated to make, in his last days, all possible preparations for the building of the same.

Masons to hew wrought stones — Or, stonecutters to cut hewn stones. Compare 1Ki_5:15; 1Ki_5:17.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The strangers. These are plainly called in the Septuagint "proselytes" (touv proshlutouv). They were, of course, foreign workmen, who came in pursuit of their trade. The injunctions as to "strangers," and with regard to showing them kindness, are very numerous, beginning with Exo_12:19, Exo_12:48, 49 22:21 (20); 23. 9; Lev_19:10, Lev_19:33, 34 15:14-16; Deu_10:18, Deu_10:19; Jos_8:33-35. It was not David"s object merely to gain cheap or compulsory work, (2Ch_2:17, 2Ch_2:18) but to obtain a skill, which immigrants from certain places would possess, in excess of that of his own people, (2Ch_2:7, 2Ch_2:8, 2Ch_2:13, 2Ch_2:14) especially considering the absorption of Israel in the pursuit of war, which had so largely impeded their study and practice of these the arts of peace.

HOMILIES BY R. TUCK Ver. 2

Alien help in God"s service.

David was willing to employ those who were not Israelites in the work of building the temple, and this is recorded as an indication of liberality and large-mindedness. By the "strangers" mentioned here we are to understand "aliens," the non-Israelite population of the land; and we have no ground for assuming that the persons he employed were necessarily proselytes. 2Ch_2:17 we learn that David took a census of these aliens, with the design of employing them in forced labours, as hewers of wood and stone, bearers of burdens, etc. It does not appear that the Israelites, as a people, have ever displayed mechanical or constructive skill. Their bias has been towards agriculture and trade. It is often somewhat anxiously questioned whether sanctuary belly aid in church-building, and maintenance of Christian worship and work can properly be received from worldly persons, who cannot be supposed to give themselves to God through their gifts in support of his service. Wider and nobler views of God"s relations with men, and claims upon the service of all men, would make such questioning impossible. Exclusive feelings caste sentiments grow upon us only too easily; but they are always mischievous; they need to be carefully watched and repressed; and Christians, above all men, should cultivate the most liberal and generous sentiments. It should be their joy in God, that "the God of the whole earth must he be called." Keeping in mind that the object of this homily is to correct the "narrowness" which is too often the marked feature of pious sentiments, we consider

I ALL SOULS ARE GOD"S. "All souls are mine." George Macdonald well writes, "We are accustomed to say that we are bodies, and have souls, whereas we should rather say that we are souls, and have bodies." Paul pleads with the Gentile that we are all the "offspring of God." And our Lord, in his teaching on the mount, revealed God as providing for and overshadowing all, "making his sun to rise on the evil and on the good, and sending his rain on the just and on the unjust." All souls are to come under the Divine judgment, and that judgment must be based on Divine dealings with men, and men"s response thereto.

II ALL LIVES SHOULD BE CONSECRATED TO GOD. By the claims of creation, relation, and providence, God urges upon every man the duty of surrender to him. See the familiar answer to the question, "What is the chief duty of man?" When Paul urges the Romans to "present their bodies a living sacrifice," he does but express the demand made by the God "in whose hand our breath is, and whose are all our ways." If this be established as a universal principle, then these two things follow.

1. All man"s service he claims. Whatever a man can do, God has the right to ask him to do for him. Illustrate by the sentiments of earlier times, in regard to a king"s right to claim the service of any member of his kingdom, day or night. God has the infinite right to make such claim; and the godly man fully recognizes it, and says

Take my body, spirit, soul; Only thou possess the whole.

2. All man"s possessions are for God"s use as he may require them. Not merely what a man is he is for God, but what a man has he has for God. David fully recognized this, and in presenting to God the gathered material for the temple, he said, "Of thine own have we given thee." So when a worldly man gives of his property or time to God"s service, we should feel that he is imperfectly and incompletely doing a part of the duty which rests on every man. Nothing of human service can be alien to God; and nothing should be alien to his people in working for him. We may encourage every man to do something, or give something to God, in the hope that, by-and-by, they may come to love God"s service, and God himself. R.T.

Vers. 2-5.

Willingness to do what we may when we are forbidden to do what we would.

For reasons sufficiently defined, God did not allow David to build his temple; and David received the Divine refusal in a right spirit. It might have crushed him, and led him to feel that he could do nothing; but he nobly decided that if he might not actually build, he would gather the materials for building, and make all necessary preparations. Too often, when a man"s particular plans are hindered, he throws up Christian work altogether. We therefore commend the really beautiful example of the pious David. A man should be cheerfully willing to do what he can when he cannot do what he would.

I THE PLACE FOR MAN"S WILL IN RELIGIOUS WORK. He ought to purpose, devise, and plan great things, and expect that his enterprise and energy will serve the gracious Divine purpose. Man"s will is not broken down by a true piety; it is rather quickened and renewed, though toned with submission to the Divine will.

II THE PLACE FOR THE DIVINE WILL IN RELIGIOUS WORK. That will must be regarded as the final court of appeal, and reference must be made to it. The good man"s last word is, "If the Lord will, I shall live, and do this or that." Illustrate by the expression used in the Acts concerning Paul"s travelling plans, "The Spirit suffered us not." We recognize the place of the Divine will in personal experience; we should also recognize its place in relation to Christian work. God does not always permit us to do what our hearts desire to do. The blocks in our way are Divine hindrances.

III THE TRUE SUBMISSION IS ACTIVE OBEDIENCE WITHIN DIVINE LIMITS. Most unworthy is the sullen refusal to do nothing because we cannot have our own way. True humility finds expression in cheerfully doing what God will let us do.

Apply to Church life. God expresses his will often by putting disabilities in our way, but he at the same time opens up other ways for us. If we are willing to do what we may, we shall find it fits in for the outworking of God"s perfect plan. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And David commanded to gather together the strangers that were in the land of Israel,.... The proselytes, as the Septuagint and Vulgate Latin versions; that is, proselytes of the gate, who submitted to the seven precepts of Noah, were admitted to dwell in the Cities of Israel, see Gen 9:4 and these were ordered to be got together to be employed in building the temple, and making preparations for it; and that partly because they were better artificers than the Israelites, who were chiefly employed in husbandry and cattle, and partly that the Israelites, who were freemen, might not be put to hard service; but chiefly this was for the sake of a mystery in it, denoting that the Gentiles would be concerned in building the spiritual house and church of God, the temple was a type and figure of, see Zac 6:15.

and he set masons to hew wrought stones to build the house of God; to dig them out of the quarries, and fit them for the building.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

to gather the strangers who had converted, because he did not wish to make Israelites perform rigorous labor. And so we find with Solomon below (II Chron. 2:1): “And Solomon counted, etc.”; (ibid. verse 17): “And he made of them seventy thousand who bear burdens.” And it is written further (ibid. 8:7): “And all the people remaining from the Hittites, etc., who were not of Israel, etc.”; (ibid. verse 9): “And of the Children of Israel, whom Solomon did not make slaves, etc.”

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.