1 Chronicles 28:2

God's earthly footstool.

Using a striking poetical figure, David speaks of the ark as being "the footstool of our God;" regarding God as enthroned above it in the Shechinah-cloud. The figure is otherwise used in Scripture, in Psalms 99:5 ; Psalms 132:7 ; Isaiah 66:1 ; Lamentations 2:1 ; Matthew 5:35 . We must not imagine that the ark contained God, or that in any sense he dwelt in the ark. He came, in the gracious symbol of the bright cloud, above the ark, between the attendant angel-figures, only resting, as one rests his feet on a footstool, upon the lid of the ark. This lid, from another point of view, is regarded as the propitiatory, or mercy-seat. Some idea of an Eastern throne may aid in the proper realization of this figure. Van Lennep says, "Solomon's throne was" made of ivory, overlaid with the best gold; it had six steps, and the top of the throne was round behind. And there were stays on either side of the place of the seat, and two lions stood beside the stays." It is generally supposed that this description implies a form of chair similar to ours, in which the feet rest upon a stool. There were such chairs in Egypt, and there is a picture of Rameses seated upon a throne, bearing, apparently, a close resemblance to that of Solomon, with the exception of some peculiarly Egyptian emblems. The Assyrian kings also sat upon thrones of this kind. It should, however, be remembered that this mode of sitting has ever been exceptional in the East; and though it cannot be denied that princes sometimes sat in state, after what we call the European mode , yet the analogies of the case favour the supposition that the king's throne was more commonly in the form of a sofa, or divan, upon which he sat cross-legged." It may be well to point out that, in this figure, we have an instance of anthropomorphic representation, or God s way of graciously aiding our apprehension of himself and of his relations, by speaking of himself, or allowing himself to be spoken of, as if he were a man. What is suggested by such figures, rather than the form of the figure, requires our attention. Three things are suggested by the figure on which we are now dwelling.

I. GOD 'S FOOTSTOOL IMPLIES THAT GOD IS THERE . Evidently the footstool is in use. David conceives of God as really present, and in his time the "glory-cloud" did rest between the cherubim, and the high priest might even see it on the ark-lid, which is regarded as the footstool. All the interest David felt in building the new temple depended upon his strong assurance that God, as the great King, was "making his abode with them." He wanted the palace to be worthy of the King. Show how this presence of God is now spiritually realized. Our Lord made so much of it in his teaching, even promising that his Father and he would come, and sup with, and dwell with, the open and trusting heart, making it his footstool. Such promises should make us also anxious that the uprising temple of our character and life should be in every way worthy of the indwelling Deity. "Know ye not that ye are the temples of the Holy Ghost, which is in you? '

II. GOD 'S FOOTSTOOL IMPLIES THAT HE IS THERE IN CONDESCENSION . This seems a prominent point in the message sent by Isaiah," Heaven is my throne, the earth is my footstool." We think properly of the footstool as having a lowly office, and so easily regard willingness to put a foot upon it as a condescending act. We cannot think any temple we can build is worthy to be God's throne. He must condescend to enter our very noblest. And so of the temple of our character and life, it can be no more than his footstool. "Will God in very deed dwell with man on the earth?" It is wonderful grace that he is found willing to rest upon it his foot.

III. GOD 'S FOOTSTOOL IMPLIES THAT GOD IS NOT LIMITED TO THE PLACE WHERE HIS PRESENCE IS APPREHENDED . His throne is not there. Only his foot is there. We must keep the sublime thought that he is above all things, though he fills all things. Show in what senses God may now be thought of as present in our churches. And earnestly impress the need of keeping up the sense of his non-limitation by any human places or human forms. All earth can at best be but a footstool, which he may touch if he will.—R.T.

1 Chronicles 28:8 . - Persuasions to obedience.

"Keep and seek for all the commandments of the Lord your God." 'Speaker's Commentary' says, "The sense would be clearer if the words were, 'I charge you, keep and seek;' and some commentators suppose that they did so run originally." In view of the connections of this verse, the following persuasions may be illustrated and enforced. Obedience to God's commands is man's natural duty ; the duty that necessarily attends upon the dependent relation in which he stands towards God. But such is man's deterioration, through sin, that now he needs to be urged to his duty by all kinds of inspiring persuasions.

I. GOD 'S GRACIOUS PROMISES ARE A PERSUASION , ( 1 Chronicles 28:6 , 1 Chronicles 28:7 .) David urges that those promises rest upon Solomon, and the grace of them should ever lead him to say, "What manner of person ought I to be?" But David realizes that even the promises are conditional upon man's constant , so they always urge to faithfulness.

II. GOD 'S PRESENCE IS A PERSUASION . Illustrate the moral influence exerted by the actual presence of the schoolmaster, the farmer, the business man, or the king. "Thou God seest me" ought to be to us, not a terror, but the inspiration to all goodness. For our moral culture no assurance is more important than this: "Certainly I will be with thee."

III. SURROUNDING PEOPLE BECOME A PERSUASION TO EACH ONE . David has this scene enacted publicly that Solomon may feel how every man's expectations and hopes rest on him, and every eye will anxiously watch his career. For others ' sakes we must be true, obedient, and faithful, for we "are made a spectacle unto men and unto angels."

IV. THE CONDITIONS OF OUR RELATIONS WITH GOD ARE A PERSUASION . Their maintenance depends entirely on our obedience ( 1 Chronicles 28:9 ). They are not sovereign relations, but distinctly conditional. It we forsake God, he will cast us off for ever. So the burden of responsibility is made to lie heavily on our own shoulders. We must "take heed;" we must" seek for" and "keep" the commandments of our God, the all-comprehensive commands of our Lord and Saviour Jesus Christ.—R.T.

1 Chronicles 28:9 .-The faithfulness of the great Heart-searcher.

"For the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts." For this conception of God, compare 1 Samuel 16:7 ; Psalms 7:9 ; Psalms 139:2 ; Jeremiah 11:20 ; Jeremiah 17:10 ; Jeremiah 20:12 . The expressions of the text suggest the accuracy and intimacy of the Divine knowledge of men's affairs. Apprehend God rightly, and his interest in us fills us with grateful surprise. Illustrate David's feeling, "When I consider thy heavens… what is man that thou art mindful of him?" Solomon's, " Will God in very deed dwell with man on the earth?" Isaiah's, "To whom then will ye liken God?… He giveth power to the faint," etc. See the Divine interest:

1 . In the spheres of natural life ; i.e. in us as beings. He is near as Creator, Sustainer, Provider. Birth, preservation, and death are all his.

2 . In the spheres of associated life ; i.e. as beings in relations. Government, family, and Church are all under his Divine inspections.

3 . In the spheres of mental life ; i.e. as intellectual beings. All movements of mind he presides over.

4 . In the spheres of spiritual life ; i.e. as moral beings. God knows and watches all unfoldings of character and religion. All spheres are accessible to him. "All things are naked and open to the eyes of him with whom we have to do." Dwell on the subtlety of the human heart ; its labyrinths and hiding-places and self-deceivings. How imperfect, at its best, is a man's own knowledge of his heart! How impossible it is for one man to know the intricate workings of the heart of another man! Searching the heart is required, that its subtle evils may be discovered. But all depends on who it is that does the searching work, and with what aim and purpose the searching is done.

I. GOD CAN SEARCH THE HUMAN HEART . He can , for he designed it, and knows all its possibilities. He can, for he has never let it slip away from his observation and. control, and so all its "latent mazes" he knows, and all its wilfulnesses he controls.

II. GOD SEARCHES THE HUMAN HEART WITH A DEFINITE AND GRACIOUS PURPOSE . Even its deliverance from evil and perfecting in holiness. This purpose makes good men regard the Divine searching as a most precious thing. In view of it David can pray, "Search me, O God." He feels, "God does not know me as a mere ordinary matter of knowledge. He is graciously and lowngly interested in me, and so he knows me helpfully, that he may adapt his grace to my various and subtle needs." This personal interest in our highest good, which gives tone to his searching, is brought home to our hearts by the tender interest shown in humanity, and in individuals of humanity, by the God-Man, the Lord Jesus Christ. We feel that we never can resist his searching us through and through, and knowing us altogether. The close inspections of God may be:

1. A terror to us. Illustrate the influence of the words, "Thou God seest me," sometimes on little children. They are even used to frighten them into goodness. Compare Jacob's, "How dreadful is this place!" From Job, Isaiah, and John we learn that solemnity and awe should always attend the consciousness of God's near presence.

2 . It may be a real practical help to us , as David expected it to be to Solomon, He who knows us so well, does not only know ; he also gives strength. David, who trembles at God's searchings, can only say, "It is God that girdeth me with strength, and maketh my way perfect."

3 . It may be cherished as our holiest joy. No harm can come to us, for God's eye and hand are always on us. No good thing can fail us, for God knows all our real wants. Our Lord taught so often about the intimate knowledge and care of the heavenly Father, who keeps the sparrows, clothes the grass, watches over the seeds, paints the lilies, waves the harvests, and knows that we are of more value than flowers or sparrows.

Show that this truth, of God's knowledge and heart-searchings, bears upon men's tendency to self-deception. It is only possible to sin on when we have deluded ourselves into the idea that "God doth not see."—R.T.

1 Chronicles 28:20 . - Personal relations with God.

"The Lord God, even my God." It is possible for us to have thoughts of God that keep him wholly external to us, and altogether unrelated to us. And it may be feared that such are the thoughts of God usually cherished by men, Though they may have a certain influence on us, the full and saving power of God cannot be known until we have appropriated him, and come into direct and personal relations with him. A man finds God a living force upon thought, heart, life, and conduct when he calls him my God. The work of Christ is, in great part, the bringing about of this relation, and the persuasion of the man to recognize it fully. Man lost says, "I heard thy voice in the garden, and I was afraid, and hid myself. " Man redeemed, and standing right with God, says, "I flee unto thee to hide me. " "For thou art my God. "

I. How CAN GOD BE THUS PERSONALLY APPREHENDED ?

1 . By accepting the revelation of his fatherhood which he makes in Christ the Son, and entering into the privilege and duty which it involves.

2 . By winning the trustful, thankful love of those who know they are forgiven and redeemed.

3 . By maintaining those close and intimate communions with God which bring freshly to us the joy of his care.

II. WHAT IS INVOLVED IN SUCH PERSONAL RELATIONS ?

1 . On God ' s part. Just what God loves, and what he is sure to meet with the fullest bestowments of his grace, is man's love and trust expressed in the words " my God. "

2 . On man ' s part. The relation becomes the most hallowing force exerted on the whole life. The man wants to be worthy of, wants to be like, his God.

III. WHAT MAY IMPERIL SUCH RELATIONS AFTER THEY HAVE BEEN APPREHENDED ? This may be treated in detail , or in the general principle. To say, "my God," involves maintaining the trustfulness of full and obedient submission; and, therefore, the peril lies in some returning form of wilfulness. This separates us at once, in feeling, from God, so that the words "my God" will not rise to our lips.—R.T.