When David lived in his house, David said to Nathan the prophet, “Behold, I dwell in a house of cedar, but the ark of Yahweh’s covenant is in a tent.”
Nathan said to David, “Do all that is in your heart; for God is with you.”
That same night, the word of God came to Nathan, saying, “Go and tell David my servant, ‘Yahweh says, “You shall not build me a house to dwell in; for I have not lived in a house since the day that I brought up Israel to this day, but have gone from tent to tent, and from one tent to another. In all places in which I have walked with all Israel, did I speak a word with any of the judges of Israel, whom I commanded to be shepherd of my people, saying, ‘Why have you not built me a house of cedar?’ ” ’
“Now therefore, you shall tell my servant David, ‘Yahweh of Armies says, “I took you from the sheep pen, from following the sheep, to be prince over my people Israel. I have been with you wherever you have gone, and have cut off all your enemies from before you. I will make you a name like the name of the great ones who are in the earth. I will appoint a place for my people Israel, and will plant them, that they may dwell in their own place, and be moved no more. The children of wickedness will not waste them any more, as at the first, and from the day that I commanded judges to be over my people Israel. I will subdue all your enemies. Moreover I tell you that Yahweh will build you a house. It will happen, when your days are fulfilled that you must go to be with your fathers, that I will set up your offspring after you, who will be of your sons; and I will establish his kingdom. He will build me a house, and I will establish his throne forever. I will be his father, and he will be my son. I will not take my loving kindness away from him, as I took it from him that was before you; but I will settle him in my house and in my kingdom forever. His throne will be established forever.” ’ ” According to all these words, and according to all this vision, so Nathan spoke to David.
Then David the king went in, and sat before Yahweh; and he said, “Who am I, Yahweh God, and what is my house, that you have brought me this far? This was a small thing in your eyes, God; but you have spoken of your servant’s house for a great while to come, and have respected me according to the standard of a man of high degree, Yahweh God. What can David say yet more to you concerning the honor which is done to your servant? For you know your servant. Yahweh, for your servant’s sake, and according to your own heart, you have done all this greatness, to make known all these great things. Yahweh, there is no one like you, neither is there any God besides you, according to all that we have heard with our ears. What one nation in the earth is like your people Israel, whom God went to redeem to himself for a people, to make you a name by great and awesome things, in driving out nations from before your people, whom you redeem out of Egypt? For you made your people Israel your own people forever; and you, Yahweh, became their God. Now, Yahweh, let the word that you have spoken concerning your servant, and concerning his house, be established forever, and do as you have spoken. Let your name be established and magnified forever, saying, ‘Yahweh of Armies is the God of Israel, even a God to Israel. The house of David your servant is established before you.’ For you, my God, have revealed to your servant that you will build him a house. Therefore your servant has found courage to pray before you. Now, Yahweh, you are God, and have promised this good thing to your servant. Now it has pleased you to bless the house of your servant, that it may continue forever before you; for you, Yahweh, have blessed, and it is blessed forever.”
Geneva Bible translators 1599 · Public Domain On vv1, 2, 3, 5, 6, 7, 8, 9, 10, 12, 13, 16, 17, 19, 24, 25, 26 Well built and fair.
Well built and fair.
That is, in tents covered with skin.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1, 11, 16, 18, 25, 27 1Ch 17:1 Now it came to pass, as David…
1Ch 17:1 Now it came to pass, as David sat in his house, that David said to Nathan the prophet, Lo, I dwell in an house of cedars, but the ark of the covenant of the LORD [remaineth] under curtains.
Ver. 1. Now it came to pass.] This is a notable chapter, full of divine doctrine: but it is the same, word for word almost, with 2Sa 7:1-29 {See Trapp on "2Sa 7:1"} &c
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.
Matthew Poole 1685 · Public Domain On vv1, 9, 14, 16, 17, 19, 24 This whole chapter is explained, 2Sa 7, where the…
This whole chapter is explained, 2Sa 7, where the same things are recorded with very little variation of the words; which also hath been considered in my notes upon that chapter; to which I refer the reader, taking notice here but of some very few things.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv1, 16 Let us observe here,
Let us observe here,
I. How desirous and solicitous good people should be to serve the interests of God's kingdom in the world, to the utmost of their capacity. David could not be easy in a house of cedar while the ark was lodged within curtains, Ch1 17:1. The concerns of the public should always be near our hearts. What pleasure can we take in our own prosperity if we see not the good of Jerusalem? When David is advanced to wealth and power see what his cares and projects are. Not, "What shall I do for my children to get portions for them? What shall I do to fill my coffers and enlarge my dominions?" But, "What shall I do for God, to serve and honour him?" Those that are contriving where to bestow their fruits and their good would do well to enquire what condition the ark is in, and whether some may not be well bestowed upon it.
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II. How ready God's prophets should be to encourage every good purpose. Nathan was no sooner aware of David's good design than he bade him go and do all that was within his heart (Ch1 17:2), for he had no reason to doubt but that God was with him in it. Ministers should stir up the gifts and graces that are in others as well as in themselves.
III. How little God affects external pomp and splendour in his service. His ark was content with a tabernacle (Ch1 17:5) and he never so much as mentioned the building of a house for it; no, not when he had fixed his people in great and goodly cities which they builded not, Deu 6:10. He commanded the judges to feed his people, but never bade them build him a house, Ch1 17:6. We may well be content awhile with mean accommodations; God's ark was so.
IV. How graciously God accepts his people's good purposes, yea, though he himself prevents the performance of them. David must not build this house, Ch1 17:4. He must prepare for it, but not do it; as Moses must bring Israel within sight of Canaan, but must them leave it to Joshua to put them in possession of it. It is the prerogative of Christ to be both the author and finisher of his work. Yet David must not think that, because he was not permitted to build the temple, 1. His preferment was in vain; no, "I took thee from the sheep-cote, though not to be a builder of the temple, yet to be ruler over my people Israel; that is honour enough for thee; leave the other to one that shall come after thee," Ch1 17:7. Why should one man think to engross all the business and to bring every good work to perfection? Let something be left for those that succeed. God had given him victories, and made him a name (Ch1 17:8), and, further, intended by him to establish his people Israel and secure them against their enemies, Ch1 17:9. That must be his work, who is a man of war and fit for it, and he must let the building of churches be left to one that was never cut out for a soldier. Nor, 2. Must he think that his good purpose was in vain, and that he should lose the reward of it; no, it being God's act to prevent the execution of it, he shall be as fully recompensed as if he had done it; "The Lord will build thee a house, and annex the crown of Israel to it," Ch1 17:10. If there be a willing mind, it shall not only be accepted, but thus rewarded. Nor, 3. Must he think that because he might not do this good work therefore it would never be done, and that it was in vain to think of it; no, I will raise up thy seed, and he shall build me a house, Ch1 17:11, Ch1 17:12. God's temple shall be built in the time appointed, though we may not have the honour of helping to build it or the satisfaction of seeing it built. Nor, 4. Must he confine his thoughts to the temporal prosperity of his family, but must entertain himself with the prospect of the kingdom of the Messiah, who should descend from his loins, and whose throne should be established for evermore, Ch1 17:14. Solomon was not himself so settled in God's house as he should have been, nor was his family settled in the kingdom: "But there shall one descend from thee whom I will settle in my house and in my kingdom," which intimates that he should be both a high priest over the house of God and should have the sole administration of the affairs of God's kingdom among men, all power both in heaven and in earth, in the house and in the kingdom, in the church and in the world. He shall be a priest upon his throne, and the counsel of peace shall be between them both, and he shall build the temple of the Lord, Zac 6:12, Zac 6:13.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On v1 See Chapter Introduction
See Chapter Introduction
Next: 1 Chronicles Chapter 18
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 10, 14, 16, 18, 19, 24, 27 God forbids David's building him an house, ver. 1-10.…
God forbids David's building him an house, ver. 1-10. Gives him a gracious promise, ver. 11-15. David's prayer, ver. 16-27.
Now - This whole chapter is explained, 2 Sam. vii, 1-29, where the same things are recorded with little variation.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 5, 9, 12, 13, 16, 25, 27 David consults Nathan about building a temple for God,…
CHAPTER XVII
David consults Nathan about building a temple for God, 1, 2.
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God sends him an answer by Nathan, informing him that Solomon
shall build the house, 3-14.
David receives the Divine purpose with humility and joy, and
gives God praise, 15-27.
NOTES ON CHAP. XVII
Verse 1. Now it came to pass] See every thing recorded in this chapter amply detailed in Clarke's notes on "2Sa 7:1", &c.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 10, 14, 16, 18, 24, 27 1Ch 17:1. Now it came to pass, &c. —…
1Ch 17:1. Now it came to pass, &c. — This whole chapter is explained 2 Samuel 7., where the same things are recorded with very little variation of the words.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1, 13, 17, 18, 24, 27 Compare throughout 2 Sam. 7 and the notes found…
Compare throughout 2 Sam. 7 and the notes found there.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv1, 9, 11, 12, 13, 17, 18, 21, 27 Cedar. Such were esteemed the most magnificent, ver. 6.…
Cedar. Such were esteemed the most magnificent, ver. 6. See 2 Kings vii.
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).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 θ. The Purpose of David to build a Temple,…
θ. The Purpose of David to build a Temple, and the Objection raised by the Prophet Nathan: 1 Chronicles 17
1Ch_17:1 And it came to pass, as David sat in his house, he said unto Nathan the prophet, Lo, I dwell in a house of cedars, and the ark of the covenant of the 2Lord is under curtains. And Nathan said unto David, Do all that is in thine heart; for God is with thee. 3And it came to pass in that night, that the word of 4the Lord came to Nathan, saying, Go and say unto David my servant, Thus saith the Lord, Thou shalt not build me a house to dwell in. 5For I have not dwelt in a house from the day that I brought up Israel unto this day; but I was 6from tent to tent, and from one tabernacle to another. As long as I have walked in all Israel have I spoken a word with any of the judges of Israel, whom I com 7manded to feed my people, Why have ye not built me a house of cedars ? And now, thus shalt thou say unto my servant David, Thus saith the Lord of hosts, I took thee from the common, from behind the sheep, to be ruler over my people 8Israel. And I was with thee, whithersoever thou wentest; and I cut off all thy enemies from before thee, and made thee a name like the name of the great on 9the earth. And I ordained a place for my people Israel, and planted them, and they dwelt in it, and were no more troubled; and the sons of evil no more wasted them as before. 10And since the days that I appointed judges over my people Israel: and I subdue all thy enemies; and I tell thee that the Lord will build thee a house. 11And it shall come to pass, when thy days are fulfilled to go unto thy fathers, that I will raise up thy seed after thee, which shall be of thy sons, and I will establish his kingdom. 12He shall build me a house, and I will establish his house for ever. 13 I will be his father, and he shall be my son; and I will not take my mercy from him, as I took it from him who was before thee. 14But I will settle him in my house and in my kingdom for ever; and his throne shall be established for ever.
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15According to all these words and all this vision, so Nathan spake unto David. 16And King David went and sat before the Lord, and said, Who am I, O Lord 17God, and what is my house, that Thou hast brought me hitherto? And this was a small thing in Thine eyes, O God; and Thou hast spoken of the house of Thy servant for a great while to come, and regardest me after the way1 of man that 18raiseth up, O Lord God. What shall David add to Thee of the glory of Thy 19servant?2 and Thou knowest Thy servant. O Lord, for Thy servant’s sake, and after Thy heart, hast Thou done all this greatness, to make known all these great 20things. O Lord, there is none like Thee, and no God besides Thee, according to all that we have heard with our ears. 21And what one nation in the earth is like Thy people Israel, whom God went to redeem to Himself as a people, to make Thee a name of great and terrible deeds, to drive out nations before Thy people, 22whom Thou didst redeem from Egypt? And madest Thy people Israel a people 23to Thee for ever; and Thou, Lord, becamest their God. And now, Lord, let the word which Thou hast spoken of Thy servant and of his house be maintained for 24ever, and do as Thou hast said. Yea, let it be maintained, and let Thy name be magnified for ever, saying, Jehovah Zebaoth, the God of Israel, is God to Israel; and the house of David Thy servant is established before Thee. 25For Thou, O my God, hast opened the ear of Thy servant, that Thou wilt build him a house; there 26fore Thy servant hath found [courage] to pray before Thee. And now, Lord,27Thou art God, and hast spoken this goodness concerning Thy servant. And now Thou art pleased to bless the house of Thy servant, that it may be before Thee for ever; for Thou, Lord, hast blessed, and it is blessed for ever.
EXEGETICAL
Preliminary Remark.—After the history of the transplanting of the ark to Jerusalem, the author of the books of Samuel has given the account of David’s purpose to build a temple, and of the word of God communicated to him by Nathan, 2 Samuel 7, and, indeed, in a form substantially agreeing with the present text, though occasionally deviating from it in words. Besides the expositors of Chronicles are therefore here to be compared also those of the corresponding parts of the books of Samuel, namely, C. A. Crusius (Hypomnemata, ii. pp. 190–219), Thenius, Keil, Hengstenberg (Christol. 2d edit, i. 143 ff.), L. Reinke (Die Weissagung des Propheten Nathan, in his contributions to the explanation of the O. T., vol. iv. p. 427 ff.), and, in a critical respect, Wellhausen (p. 170).
1. David’s Purpose, and Nathan’s Consent at first to it: 1Ch_17:1-2.—As David sat in his house, in that cedar palace described in 1Ch_14:1, 1Ch_15:1 ff. Alter בְּבֵיתוֹ2Sa_7:1 has the further chronological determination: and the Lord had given him rest round about from all his enemies.” Our author leaves out this determination intentionally, to avoid the apparent contradiction with the circumstance that the severest wars of David are introduced afterwards, and so, according to his arrangement of the material, following the order of thought rather than of time.
1Ch_17:2. Do all … for God is with thee. In 2 Sam.: “Go and do … for the Lord is with thee.” The omission of לֵךְ before עֲשֵׂה rests on the strong abbreviating and simplifying tendency of our author; the substitution of אֱלֹהִים for יְהוָֹה on his aim to choose the current expressions of his day. The older practical expositors justly designate this preliminary consent of Nathan as proceeding “from his merely human judgment” (bona intentione et sincero animo, non tamen ex divina revelatione, J. H. Mich.).—Luth.: “The prophets themselves occasionally err and sin, as Nathan when he says to David of his own spirit that he shall build a house to the Lord, which is soon after altered by a divine revelation.”
2. God’s Revelation to Nathan: 1Ch_17:3-15.—On the night as the time of divine revelations by dreams, visions, etc., comp. our remarks on Job_4:13 (pp. 75, 84).—Thou shalt not build me a house to dwell in. In 2 Samuel this prohibition is put in the form of a question: “Shalt thou build me a house?”
1Ch_17:5. But I was from tent to tent, and from tabernacle; that is, from one tabernacle to another. For this sentence, which is obscure from its pregnant brevity, 2 Samuel gives: “but have walked (have been walking) in a tent and in a tabernacle.” The tabernacle (משׁכן) is presented along with the tent (אהל) as the more comprehensive notion, including court, altar of burnt-offering, etc.
1Ch_17:6. With any of the judges of Israel. 2 Samuel: “with any of the tribes of Israel” (שִׁבְטֵי for שֹׁפְטֵי). Our reading is perhaps the older; comp. Berth. and Wellh.
1Ch_17:7 ff. give the proper contents of the divine revelation, as far as it concerns David’s relation to the building of the temple.
1Ch_17:8. And made thee a name, like the name of the great on the earth, referring to the kings of the heathen monarchies. These words (1Ch_17:8 b) formed the text of the memorial sermon preached in all the churches of the Prussian state on the death of Frederick II. (1786).
1Ch_17:9. And I ordained a place for my people Israel. The perfects (with וconsec.) וּנְטַעְתִּיהוּ ,וְשַׂמְתִּי etc may be taken as future statements of that which God will further show to His people. Yet it seems better to make these promises of future salvation begin with 1Ch_17:11.—And the sons of evil no more wasted them as before. The Egyptians are no doubt chiefly intended; comp. 1Ch_16:20. On בִּלָּה in the sense of wasting (= עִנָּה in 2 Samuel), comp. Dan_7:25.
1Ch_17:10. And since the days that I appointed judges over my people Israel. וּלְמִיָּמִים, “and until the days” (Ew. § 218, b); comp. the still more definite phrase: וּלְמִן־הַוּוֹם, 2Sa_7:11. The whole time from Joshua to Saul is here included.—And I subdue all thy enemies.2 Samuel: “and I give thee rest from all thy enemies” (וַֽהֲנִיחֹתִי לְךָ for וְהִכְנַעְתִּי), perhaps more original. The change of the suffix of the 2d pers. into that of the 3d (Berth., Ew.) is not necessary, either in our passage or there, as the enumeration of the divine benefits extends to the present, and even to that which was experienced by David himself.—And I tell thee that the Lord will build thee a house, and not inversely: thou build Him a house. The building of the house is here naturally figurative of the bestowment of a blessed posterity, etc. There is no allusion to David’s house of cedar (1Ch_17:1; 1Ch_14:1). Inadmissible is the past meaning of וְאַגִּיד, “and I have told them,” etc. (Berth., Wellh.); for we cannot discover that such an announcement was made before, as our historical books nowhere mention it. Even 2 Sam. (וְהִגִּיד) speaks of an announcement in the present or immediate future.
1Ch_17:11. To go unto thy fathers.2 Samuel 7.: “to lie with thy fathers.” For the phrase, comp. Deu_31:16; 1Ki_2:2.—Thy seed … which shall be of thy sons. Instead of this somewhat pleonastic reference to Solomon, 2 Samuel presents perhaps the original: “ which shall proceed out of thy bowels” (אֲשֶׁר יֵצֵא מִמֵּעֶיךָ; comp.1Sa_16:11; Gen_15:4). Probably the chronological difficulty contained in this phrase, according to which Solomon appeared to be not yet born at the time of this promise, led our author to choose the more general expression, as he had in 1Ch_17:1 altered the text for a chronological reason by means of an omission. That here, as in the two following verses, he meant to designate not so much Solomon as the Messiah, is asserted by the older orthodox exegesis (for example, L. Lavater: “Si tantum de Salomone h. l. intelligendus esset, non dizisset semen quod erit de filiis tuis, sed quod erit de te;” and so Starke and others), and recently still by Keil. But the very next prediction: “He shall build me a house” (1Ch_17:12), applies clearly to Solomon only, as in 2Ch_7:18 his person, and not that of soma future Messianic descendant, is manifestly designated. Accordingly, as in 2 Samuel, so also in Chronicles the Messianic element is limited essentially to the eternal duration that is promised (1Ch_17:12-14) to the kingdom of Solomon; comp. Hengstenb. Christol. i. 152 ff.
1Ch_17:13. And he shall be my son. The words following this promise: “whom I will chasten with the rod of men, and with the stripes of the sons of men,” the Chronist has designedly omitted, to bring out more sharply the thought of the everlasting divine favour, in harmony with his usual practice to set the iight before the shade of the house of David.—From him who was before thee, from Saul, whose name is added, 2 Samuel 7, perhaps by the hand of a glossator. The present text is certainly more original, even with respect to the foregoing לֹא אָסוּר (for לֹא יָסוּר), as Bertheau and Wellh. justly assert against Thenius.
1Ch_17:14. But I will settle him in my house and in my kingdom for ever; הֶֽעֱמִיד לְעוֹלָם, as in 2Ch_9:8, 1Ki_15:4, of enduring foundation or preservation, causing perpetual existence. The “house” or “kingdom” of God, in which this preservation or confirming of the seed of David is to take place, is first the Old Testament theocracy, then the Messianic kingdom of the new covenant. The text of Samuel differs: “and thy house and thy kingdom shall endure for ever before thee, and thy throne shall be established for ever,” of which form it can scarcely be so absolutely asserted, as is done by Bertheau and others, that it is the more original. Moreover, the sense of the one as of the other form is Messianic.
1Ch_17:15. According to all these words and all this vision. A hendiadyoin, by which the words addressed by Jehrovah to Nathan are characterized as spoken, בְּחָזוֹן (comp. 1Sa_3:1) or בְּחִזָּיוֹן (2Sa_7:17), as a divine revelation or prophetic message from God. It is to be observed also that this prophetic message is communicated not as it was related by Nathan before the king, but as it was revealed to him of the Lord by night, which is a plain indication that we are to hold by the matter rather than the form of the words in question. The case is the same as in 1Sa_3:10-14 (the disclosure made to the young Samuel concerning the fate of Eli) and in 1Sa_8:7-9 (God’s word to Samuel on the introduction of the kingdom in Israel).
3. David’s Thanksgiving for the Promise made to him through Nathan: 1Ch_17:16-27.—And King David went, into the sanctuary erected by him, as the following words: “and sat before the Lord,” show.—Who am I, O Lord God? 2 Samuel: “my Lord God,” a difference actually not existing for the Masoretic reader, as our יהוה is to be read by אֲדנָי.
1Ch_17:17. And this was a ssmall thing in Thine eyes. This is the literal rendering.—And Thou hast spoken of the house of Thy servant for a great while to come, literally, “hast spoken that which points far away;” לְמֵרָחוֹק is an accusative depending on תדבר, of the same force as in Pro_7:19, Job_39:29; comp. 1Ch_17:14.—And regardest me after the way of man that raiseth up. So should the obscure וּרְאִיתַנִי כְּתוֹר הָאָדָם הַמַּֽעֲלָה perhaps be rendered; “the way of man leading upwards” (תּוֹר, abbreviated from תּוֹרָה) would then be the gracious and upholding (thus not merely condescending, but positively furthering and improving) disposition and conduct of human benefactors, with which the gracious procedure of God towards David is here compared. Nearly so Keil, who makes הַמַּֽעֲלָה correspond to the parallel לְמֵרָחוֹק, whereas Hengstenberg, like many ancients, conceives the phrase to be an address to God: “Thou highest Lord God;” and other expositors take it as an adverb of place equivalent to בַּמָּרוֹם (et me intuitus es more hominum in cœlis). It is natural enough to assume some corruption of the text here, as in the parallel reading of Samuel: וְזאֹת תּוֹרַת הָאָדָם, though none of the proposed emendations give satisfaction, neither Ewald’s and Bertheau’s change of the Kal Hiph.ראיתני into the הראיתני, and of המעלה into למעלה (resulting in the sense: “and hast caused me to see, as it were, the order of men upwards”), nor Bötteher’s reading וּרְאִיתִינִי, “so that I saw myself as the order of men that is upwards” (saw myself as the after-age at the head of a ruling race), nor Well-hausen’s conjecture that וַתַּרְאֵנִי דֹרוֹת (at least in 2 Samuel) should be read. That the בְּתוֹךְ of some Heb. mss. affords no sufficient help, see Crit. Note.
1Ch_17:18. What shall David add to Thee of the glory of Thy servant, of the honour pertaining to Thy servant, of the high honour which Thou hast vouchsafed to Thy servant (me, David). So conceived, אֶת־עַבְדְךָ gives a tolerable sense, and need not be … erased, with the modern critics, though its absence in the Sept. and in 2 Samuel (where there is merely: “what shall David say further to Thee ?”) is fitted to create suspicion.
1Ch_17:19. O Lord, for Thy servant’s sake.2Sa_7:21 : “for Thy word’s sake.” The original reading is not necessarily to be sought in the text of Samuel (see Wellh.). In b our author has contracted the longer form of the other text.
1Ch_17:21. Whom God went to redeem to Himself as a people. After this certainly correct reading (הלךְ האלהים) is that in 2 Samuel (אֲשֶׁר הָֽלְכוּ אלהים) to be altered.—To make Thee a name of great and terrible deeds. The words גְּדֻלּוֹת וְנוֹרָאוֹת appear to be loosely annexed to שֵׁם, to define the way in which God made him a name (comp. Ew. § 283). If this construction seem too harsh, לַֽעֲשׂוֹת must be inserted (as in 2Sa_7:23) after שֵׁם: “that Thou makest Thee a name, and doest great and terrible things.”—To drive out nations before Thy people. The here much deviating text in 2 Samuel should be altered partly according to the present text, namely, by inserting the certainly original לְגָרֵשׁ; see Geiger, Urschrift und Uebersetzung des A. T., and Wellh., who follows him.
1Ch_17:24. Yea, let it be maintained, etc. This וְיֵאָמֵן is wanting in 2 Samuel, and is perhaps repeated from 1Ch_17:23, to set forth more clearly the connection with the following: “and let Thy name be magnified.” On the copula וְ, in the sense of our “yea,” comp. Dan_10:19.
1Ch_17:25. For Thou, O my God, hast opened the ear of Thy servant, revealed, disclosed, made known to him; comp. 1Sa_9:15.—That Thou wilt build him a house, figuratively, by the increase of his posterity and the prosperity of his dynasty; comp. 1Ch_17:10.—Therefore Thy servant hath found to pray before Thee, namely, “the courage, the heart to do so” (אֶת־לִבּוֹ, 2Sa_7:28), which is, at all events, here to be supplied, if not necessarily inserted in the text.
1Ch_17:27. For Thou, Lord, hast blessed, and it is blessed for ever; comp., for the sentence and the expression, Psa_33:9. On the credibility of the thanksgiving of David given here and 2Sa_7:18 ff., Thenius and Bertheau express themselves very favourably. They refer its main elements to David, on account of its many properties harmonizing with other genuine Davidic documents. In particular the last words of David (2Sa_23:5 ff.), in which the joyful confidence founded on the divine promises in the happy continuance of his house has found a quite similar expression, count with them as a proof that our verses rest on a definite recollection of the utterance of David, and that exact reports of important expressions concerning the history of salvation, as they were him, must have been contained in the sources of handed down partly by David, partly concerning the books of Samuel and of Chronicles.
Footnotes:
[1]For בְּתוֹר a good many mss. read בְּתוֹךְ, which is as unsatisfactory as the obscure בְּתוֹר, or as תּוֹרַת, 2Sa_7:19, or as the reading of the Sept.: καὶ ἐπεῖδες με ὡς ὅρασις ἀνθρώπου, καὶ ὕψωσάς με, or that of the Vulg.: et fecisti me spectabilem super omnes homines.
[2] אֶת־עַבְדֶּךָ, Wanting in the Sept. and in 2Sa_7:21, is perhaps spurious. But see Exeg. Expl.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv5, 6, 7, 9, 11, 13, 14, 15, 16 I . . . have gone from tent to…
I . . . have gone from tent to tent, and from one tabernacle to another--The literal rendering is, "I was walking in a tent and in a dwelling." The evident intention (as we may see from Ch1 17:6) was to lay stress upon the fact that God was a Mithhatlek (a travelling God) and went from one place to another with His tent and His entire dwelling (the dwelling included not merely the tent, but the fore-courts with the altar of burnt offerings, &c.) [BERTHEAU].
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1, 2, 3, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 16, 17, 18, 19, 21, 23, 24, 25, 26, 27 1. as David sat] R.V. when David dwelt.
1. as David sat] R.V. when David dwelt.
in his house] Samuel adds, and the Lord had given him rest round about from all his enemies. The Chronicler omits these words probably because his next three chapters (18–20) are devoted to wars (cp. 2 Samuel 8, 10).
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of cedars] R.V. of cedar (as Sam.).
the ark of the covenant] So called because it contained the two tables of the covenant, 1Ki_8:9.
remaineth] R.V. dwelleth (as Sam.).
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.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1–27 (1) Now it came to pass, as David sat…
(1) Now it came to pass, as David sat in his house.—In both texts the story of this chapter naturally follows that of the removal of the Ark, although the events themselves appear to belong to a later period of David’s reign, “when the Lord had given him rest round about from all his enemies” (2Sa_7:1; comp. 1Ch_17:8). 1Ch_17:11-14 indicate some time before the birth of Solomon, but the date cannot be more exactly determined.
David.—Thrice in 1Ch_17:1-2, for which Samuel has “the king.” The chronicler loves the name of his ideal sovereign.
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Sat.—Dwelt.
Lo.—Samuel, “See, now.”
An house.—The house—viz., that which Hiram’s craftsmen had built (1Ch_14:1, sqq.).
Of cedars.—A vivid allusion to the splendour of the palace, with its doors, walls, and ceilings of cedar wood. “Cedar of Labnana” (Lebanon) was in great request with the Assyrian monarchs of a later age for palace-building.
Under curtains—i.e., in a tent (Hab_3:7). Samuel has, “dwelleth amid the curtain” (collect.). The verb is omitted here for brevity.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 16, 17, 18, 19, 20, 21, 22, 24, 25, 26, 27 This chapter is paralleled by 2Sa_7:1-29; and the parallel…
This chapter is paralleled by 2Sa_7:1-29; and the parallel is for the most part very close. The purport of the two accounts may be said to be identical, while the variations of some few words and sentences just suffice to indicate the somewhat different objects of the two writers, and the very different time when our compiler was having recourse to the common authority. The "good" purpose which was in David"s heart is, like many other good purposes, obstructed by the will and providence of God himself. It is not one of that other kind of "good intentions," with which the way to hell is so often paved, when the man who forms the resolution and entertains the intention is he who of his own choice, or fickleness, or indifference, breaks it. It is acknowledged, therefore, and meets in fact with a large and gracious reward, in being made the occasion of the distinct revelation to David of a lasting house and perpetuated kingdom in his line. The interest of this chapter is heightened, as will be seen, by the aspects of royal "home" life and peace which it presents.
We may easily imagine how the excitement, though not the deeper interest, attending the removal of the ark and the festival on occasion of its safe establishment on Zion had now subsided. David"s thoughts respecting the honour due to God and to the ark of the covenant had time to grow into convictions, and they were greatly and rightly stimulated by reflection on his own surroundings of comfort, of safety, of stability and splendour. He revolves the possible methods and the right methods of showing that honour due. The completion of his own house, one presumably fit for the permanent abode of the King of Israel, (1Ch_14:1) is the clear demonstration to him that the ark should not dwell in a mere tent. It is a true touch of life, when it is written that as David sat in his house these thoughts possessed him, and so strongly. The exact time, however, here designed, and the exact occasion of his revealing the thoughts that burned within him, to Nathan, do not appear either here or in the parallel place. In the opinion of some, an indication of some interval having elapsed is found in the words, (2Sa_7:1) "The Lord had given him rest round about from all his enemies;" while others consider those words to refer to the victories gained over the Philistines, as recorded in ch. 14. Nathan the prophet. This name suddenly breaks upon us, without any introduction, here for the first time. Nathan is emphatically entitled "the prophet," but perhaps merely to distinguish him from Nathan, David"s eighth son. Amid many other important references to Nathan, and which speak for themselves, must be specially noted 1 Chronicles; 2Ch_9:29. And it will be noticed from the former of these references, in particular how Nathan is the prophet (aybiGh) not (like Samuel and Gad) seer (ha,roh; or hwO,th"). Possibly he is intended in 1Ki_4:5. A house of cedars. The cedar here spoken of does, of course, not answer to our red, odorous cedar. The word employed is zra in the plural number. The first Biblical use of this word is found in; Lev_14:4, Lev_14:6, Lev_14:49-52. It is derived by Gesenius from an obsolete word zr from the grip and the firmness of its roots. It is probably the derived signification, therefore, that should be adhered to (as in the Authorized Version), and not the original, where in Eze_27:24, the plural of the passive participial is found, "made of cedar," not with A. Schultens, made fast. " The cedar genus belonging to the order Coniferae, is odoriferous, very lasting, and without knots. The numerous good qualities which it possesses are spoken to in the variety of uses, and good kind of uses, to which it was put these all crowned by the almost solitary spiritualized appropriation of the tree, found in Psa_92:12. From a comparison of 1Ki_5:6, 8 (in the Hebrew, 20, 22) with 2Ch_2:3, 2Ch_2:8, and some other passages, we may be led to believe that the cedar as the name of timber was used occasionally very generically. Nevertheless, the very passages in question instance by name the other specific kinds of wood. Two of the chief kinds of cedar were the Lebanon and the Deodara, which is said not to have grown in Syria, but abounds in the Himalayas. And as the use of the Lebanon cedar for some purposes (e.g. for the masts of ships) is almost out of the question, it is exceedingly probable that this Deodars and some other varieties of pines are comprehended under the eh-rez. Dean Stanley points out what may be described as very interesting moral landmark uses of the celebrated cedars of Lebanon, in those passages which speak of Solomon"s sweep of knowledge, commencing in the dewing direction from them, (1Ki_4:33) of the devouring fire that should begin with the bramble and reach high up to those cedars (in Jotham"s parable, Jud_1:9:15) and (in the parable of Joash, King of Israel, to Amaziah, King of Judah, 2Ch_25:18) of the contempt with which the family of the cedars of Lebanon is supposed to hear of the matrimonial overtures of the family of the thistles of Lebanon. Stanley"s pages ("Sinai and Palestine," edit. 1866, pp. 414-414d) are full of interest on the subject of the cedars of Lebanon (see also full article in Dr. Smith"s "Bible Dictionary," 1:285, 286; and Dr. Thomson"s "Land and the Book," pp. 197-200). Cedar was the choice wood for pillars and beams, boarding and ceiling of the finest houses; and alike the first and second temples (Ezr_3:7) depended upon the supply of it. Under curtains. Here rightly in the plural, though our parallel (2Sa_7:2) shows the singular. (Exo_26:1-13 Exo_36:8-19)
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Vers. 1-27. The purport and the service of one individual life unfolded authoritatively. The contents of this chapter afford general aspects of great interest and of great importance. It is not often that we can do more than surmise the real use and intent of the life of a fellow-creature, or indeed even of one"s self. Certain it is that from the beginning none can see to the end, and the lip that presumes to prophesy of the child or of the young man, prophesies at least as often vainly as correctly. Nor in the midst of life, its heyday of joy and vigour, or its day of enforced reflection and calmer retrospect, is the power very materially added to that would enable to gauge the life at all adequately, its genius, its measure of usefulness or success, or the place it should be justly counted to win in the universal race. While, lastly, the biographer"s verdict whatever the increased and enlarged opportunity of his horoscope is among those things that are notorious for the suspicion they arouse. But here we have very much of a Divine pronouncement on the work of a life. And that this should occur in the case of David, harmonizes well with what Paul remarked (Act_13:36) respecting him: "For David, after he had served his own generation by the will of God, fell on sleep, and was laid to his fathers, and saw corruption." His life is not yet closed, his work not yet finished; but on a remarkable occasion a voice from heaven speaks of it, at the same time that it also speaks to it. David is taught his place; it is his own fault if he is not greatly assisted to learn his own character, and to see, plain as a sunbeam, his life"s duty, or what remains of it. The chapter exhibits a parable true in large part of it of many a life, yet in a very great proportion of those lives true still only like a parable, unknown, unacknowledged, while life"s best part is being lived. It shows
I A LIFE LONG SPENT IN SOME OBEDIENCE TO DIVINE MONITIONS AND PRINCIPLE SUDDENLY SEEMING TO LIFT ITSELF UP FOR ITS HIGHEST EFFORTS GOD-WARD. It cannot be said nor thought that the life of David, when a boy, had been an irreligious life a life thoughtless of God, his ways and works, or defiant towards him. All the indications are to the contrary. From very earliest manhood, we know as fact that David"s life had been remarkably answerable to Divine interposition, reverently received, gratefully and modestly acknowledged. Further, through the best and proudest of life"s days that life had been so baulked, so endangered, so keenly exercised, that it were not too much to say that even nature would have taught it some religion, and that it was glad to keep near to the mighty Friend. Yet had it known many a lapse, many a weariness, many an hour of faint faith, many an impure or very mixed motive. There can be no doubt, however, that hitherto the victory had always been of the good. Its greatest temptations were now upon it, when ease, peace, grandeur, luxury, were its lot. It bears the strain, and at the very time seems gathering together its strength for its supreme religious effort. Heart and conscience approve. Nay, a nation"s heart and conscience join to approve. Conscious human purpose and love offer themselves volunteers for Divine work. Can there be a doubt of their acceptableness? At all events there proves to be a refusal of some sort to their acceptance.
II A LIFE LONG AND BRAVELY SPENT IN THE EXERCISE OF ALL ITS OWN ACTIVE ENERGIES SUDDENLY DISCOVERED STRICTLY BOUND BY DIVINE CONTROL. David had been no passive recipient of Divine favour and protection. He had been constrained to employ all his own best judgment, talents, effort, and to add thereto many a loud and hearty and impassioned prayer for help, mercy, deliverance. Judging from what we know of human nature, of our own nature, we should not have wondered if the latter exercises of the soul had often seemed lost in comparison of the former energies of the mind and body. But again it turns out that it was not really so. In this character we do not have to do with the restless, brooding, defiant soul, of one who feels so pressed by circumstance that he cannot wait for priest, or prophet, or his God, but must act for himself and by himself. No; a blank refusal evokes from David the testimony that. he holds himself practically and intelligently to the distinct order of a master. He knows control, submits to control, promptly and gracefully answers to it.
III A LIFE THAT THROUGH A LONG TIME HAD BEEN UNABLE TO SEE THE REASON OF ITSELF, AND TO WHAT IT WAS TO LEAD, AND WHERE THE STRANGE VICISSITUDE SHOULD END, SUDDENLY AUTHORITATIVELY INFORMED THAT IT WAS AND ALL THE WHILE HAD BEEN TRIBUTARY TO HIGHEST ENDS. God tells David that from "the sheepcote" to his present "house of cedars" he had been with him, he had been training him, he had been evoking good out of all evil, for him personally and for all his people Israel. He had not been living, working, suffering, rejoicing, anguished with fear and cruelty, buoyant with hope and victory, for nothing, nor for a spasmodic, theatric, sensational display, nor for a mockery of collapse at last. No; it was to make him a name, and a great name, and a name divinely and historically through all time worth having a model ruler, a model king, and a blessing to his people Israel. All the while, from the first breathing of David"s name to this present, David had been drawn through a career which, all appearances notwithstanding, had been tributary to Divine results. What firmness, what confidence, what glory, is it to any life that can embrace this creed, and that believes it with the heart!
IV A LIFE THAT HAD BEEN CONDUCTED THROUGH EXTREMES OF EXPERIENCE, AND MANY A HUMILIATING VARIETY AMONG THEM, IS NOW APPRISED THAT IT IS ADMITTED TO PARTICIPATION IN FULFILLING THE VERY HIGHEST OF DIVINE COUNSEL. It is what astounds David beyond all else. It is what rejoices him above all else. It is what more than compensates for all the past. It pours streams of enraptured joy and corresponding vigour through all his nature. What thanks come from his lip! What adoring praise wells up from his heart! What prayer a veritable "making request with joy he has strength and confidence to pour forth! HIS gladness for himself (whoso purpose was just denied) and for his people is indistinguishably mingled one with his gladness in his God, the incomparable God of Israel, Lord of hosts, to whom there is none like for "greatness," for "terribleness," for "goodness," and for the "eternal blessedness" of his "blessing." Such was the course, such the fulfilment, such the final "manifestation," in that early "day of revelation," of one human life under heavenly guidance and Divine benediction. And it utters forth a parable for every true servant of God which little needs an interpretation.
A just consideration of one"s own position in life an incentive to works of practical piety.
Up to this point the life of David had been, to a remarkable degree, one of action. From childhood upward it is likely that he had passed little enough time which could be called idle time. The first employment, however, in which he had been engaged, that of the shepherd, may be safely presumed to have fostered the power of contemplation as well as of action, and to have been distinctly favourable to meditation. There can be little doubt that the very germs of the moral reflection which the psalms of later life manifest in such rich abundance took their origin thence. The grandeur of the aspects of external nature were thence suggested to him many a time, in strange contrast to many of the aspects of human life and the individual character. And again, from the same source of personal knowledge, at a glance, and quick as the twinkling of an eye, he saw the analogy that obtained between the works of nature and those of providence. Most noticeable, likewise, is it, that David rarely enough speaks in the slightest approach to the temper of the censorious critic of others, or of men in general. When his meditation is most comprehensive, and his deliverance universal in its application, it is perhaps even too plain, rather than not plain enough, that they come forth strongly marked with the impress of personal conviction, personal struggle of thought, personal experience. Nor is it likely that the months and years of his fearing and persecuted life had passed without much and deep thought. These are the realities of life that make to think those who have a mind to think. Amazed, pathetic, melancholy, and anon all strong in faith and buoyant with confidence, were the thoughts that paced what none would deny, were the ample spaces of the large mind of David. Yet perhaps, what with personal fear and danger, wars and rumours of wars, and an ever-increasing load of responsibility, succeeded now, and somewhat suddenly, by greatness and prosperity, his care of late had been somewhat too self-regarding. He has made his position at all events, his position is made. His home is no longer the den and cave of the earth; he has builded himself a mansion of mansions at all events, such a mansion is builded for him. We wait with interest and anxiety to know how he will use these great gifts, with what sort of heart and hand he will address himself to them. We do not wait very long, nor to be disappointed in the event. David shows that he is moved by a right principle himself, and he exhibits that principle in a very simple manner, the convenient example for all others. Let us observe
I THE GENERAL PRINCIPLE, THAT IN WHAT A MAN HAS, OR IN WHAT HE IS HIMSELF, HE FINDS THE SUGGESTION THAT BEARS UPON OTHERS. This principle is the prohibition of selfishness, absolute and pure. It is one of the most elementary, most radical, most significant of the distinctions of the nature of man, as containing a moral element, and the nature of the brute presumably devoid of any such element, Resident as it is almost within the sphere of the mere mental qualities of human nature, unless destroyed or impaired first by causes of a moral complexion, it is nature"s own simplest assertion and easiest illustration of the outrage it must be on all creation"s design in man, when any one "liveth to himself" to such a degree as to disown it practically. To exemplify this principle both consciously and unconsciously, alike instinctively and intelligently, is to remain one of the brotherhood of humanity; to disacknowledge it, or to fail in practice to acknowledge it, is to exclude one"s self, an impoverished and miserable outcast, from the comity of the family as such.
II THE PRINCIPLE THAT IN WHAT A MAN HAS HIMSELF OF GOOD, HE FINDS THE SUGGESTION WAKENED IN HIM TO SEEK THE ADVANTAGE OF OTHERS. There are not a few who, thinking they have nothing or little, will think of others quickly, but only to compare themselves disparagingly to God"s providence with them. There are not a few who, knowing that they have much, will promptly think of others, but it is to feed the ill nature within them, on envy of those who have more than they. And there are those who, having all that heart could wish and hands can hold, think that it is all absolutely so their own, that to think of others is only to think that they are without part or lot in the matter. They owe none of it to God"s gift. They owe none of it to man"s help. They have gained and they have risen, all thanks and all credit only to themselves. And all that they have and all that they are is to and for themselves. But there are in human nature different dictates from these. There are those who compare themselves with others, to wonder unfeignedly why God has made them to differ, and in deepest humility to acknowledge their indebtedness to him. There are these who from the heart believe that "it is more blessed to give than to receive," and whose first dictate is to give of all which they gain. They know and heed well the word that reminded them once," Freely ye have received, freely give," and they have found for themselves that there is no life they so really have as that they give. Alike those who long to have but think they have not, and those who beyond question have, and have much, need most to be reminded what things possession, and large possession, has proved its power to effect. It is very apt to kill sympathy, to chill charity, to ingrain selfishness, and to create the overweening and haughty temper. Happy indeed when the contrary holds good, and that which should be in the nature God once created, exists and is still manifest. This was the case now with David, in spite of the peril in which he was placed. He had already abundantly shown that in all his own good he wished others to take a share.
III THE PRINCIPLE OF BEING STIMULATED BY THE EXPERIENCE AND ENJOYMENT OF ONE"S OWN GOOD TO SEEK THE GOOD OF OTHERS, PRESENTED NOW IN ONE OF THE HIGHEST POSSIBLE OF ITS APPLICATIONS. The visible object of David"s loving and sympathetic anxiety is now no longer human; it is the ark of God. Everything helps favour and set forth happily the example here given to us. Though the words are so few, the description so brief, it is a very living impression which they combine to produce upon us. It is not so often that the imagery of the East, the life of three thousand years ago, and the very language of the Old Testament, so accord for a moment with our own modern habits and feeling. We are invited to see David at ease in his own new house. He sits in that house. A friend and sacred friend, a prophet, is with him. He has been thinking many a time of that which he now resolves to put upon his lip, and confide to his prophet-friend. He has a house now for the first time, it may be said, in all his life. It is his own, and in every way his own, built for him and built by him. He knows every piece of cedar in it, and every block of stone. This means comfort for a man who has had a very driven, anxious, wearying life. It means stability for a man who was ordered about at first, hunted about secondly, and more lately in his own responsibility has been compelled to strain every nerve to meet the urgencies of his position. It means also safety, for David is now undisputed and sole king of all the land. And it means splendour exceeding all that his nation had ever known, and all that surrounding nations had known. That grand new house, however, would never have been the joy and satisfaction it is but that other work of his hand had been blessed, and the ark is in Zion. Yes, but the ark is not housed so worthily as David is himself, whereas he feels justly that it should be entertained far more worthily. It appears that it is not human sympathy merely which warms the heart of David. The principle is great and sacred, but there is for all that something which is higher, more sacred still. David would do honour to the God of the ark in finding a worthy temple-canopy for the ark of God. He believes in the Church of the living God, and in the living God of the Church. The "invisible appears in sight;" his gaze, his thought, his heart, are all held by it. He would spend untold labour, lavish unmeasured wealth, summon the pick of all the earth"s wisdom and art and skill, in the service of him, who nevertheless needs no richest gifts of man, because all the wealth of all the universe is his. And David"s thought is acceptable, and his purpose is right. There is the unwonted nobility of a spiritual purview about it. The homage of the heart is indisputably there. Practical faith is there. The merit of a grand national, ay, and universal, example is there. Here is no covert showing of sympathy, and giving of gift, and rendering of honour due, with indirect calculations and sidelong glances of how much shall come back in kind from admiring and surrounding and obsequious courtiers and friend. No, the servant is in the presence of the Master. The subject before the King of kings. The creature before the great Creator. The blessed dependent before the sole Giver of all good. And this fills him with shame, with humility, with impassioned desire, and the worship of practical piety. I, who have received all, and am but what God has given and God made me, dwell in a house of cedar, while the ark of his covenant remaineth under curtains!
LESSONS.
1. There is doubtless no position in human life but has sufficient cause ofthankfulness to stir up men of grateful heart to the exercise of compassion toward their fellow-creatures, and to the service and devotion of God.
2. But there is a law going further. It should be observed that for all increase of worldly good, strength, comfort, wealth, splendour, more sympathy with others, more compassion and charity toward them, should be yielded by the heart, and likewise more service and devotedness to God.
3. The highest and the surest forms of sympathy are those that obtainbetween man, and the Invisible, Spiritual, Eternal.
HOMILIES BY J.R. THOMSON Vers. 1, 2.
Generous purposes.
Some time had elapsed since David had brought up the ark from Kirjathjearim to Jerusalem. Although the king had lodged the sacred chest in a handsome tabernacle, he was not satisfied; for he did not consider that he had rendered to the symbol of the Divine presence and authority the honour that was due. Himself dwelling in a palace of cedar-wood, he desired to see a house of stately magnificence built for the service of his God.
I A KING"S PROPOSAL. It was in David"s heart to adorn and sanctify his metropolis by a temple which should serve as the emblem of the nation"s consecration to Jehovah.
1. We observe in this desire of the king how respect for God and theordinances of his worship may lead to purposes of labour and self-sacrifice. It is possible that vanity and ostentation may lead to some enterprises of
2. magnitude which may pass for evidences of religious fervour. Yet oftentimes an affectionate and grateful heart has found expression in costly and at the same time useful undertakings.
3. We observe also that generosity is never better employed than inadvancing the glory of God. This may be done not merely by what are distinctively termed religious acts, but by deeds of benevolence and philanthropy, animated by the love of Christ.
II A PROPHET"S ENCOURAGEMENT. David unfolded to his counsellor, Nathan the prophet, the generous intention of his heart. Sometimes those who in such circumstances are taken into confidence and counsel repress the liberal designs unfolded to them. But Nathan took another course. What wisdom and right feeling are apparent in the counsel, "Do all that is thine heart"! And it should be remarked that Nathan brought the truths and promises of religion to bear upon the royal heart. "God is with thee." That was as much as to say God has put the desire in thy heart; God will assist thee in carrying out thy project; and God will accept what it is thy purpose to offer him. T.
HOMILIES BY W. CLARKSON Vers. 1-6.
Truths under the surface.
A very pleasant picture is here presented to our imagination. We see the King of Israel sitting in his house, "the Lord having given him rest round about from all his enemies", (2Sa_7:1) with a happy and grateful sense of prosperity and security, not wrapping himself in the dangerous robe of complacent self-congratulation, but rather clothed with humility and thankfulness. As he surveys the stateliness and elegance of his palace, he thinks of God"s goodness to him in placing "his feet in a large room", (Psa_31:8) and his thought naturally passed to the place where the ark rested the ark with which the presence of Jehovah was so closely connected. (Exo_25:22) We do not wonder at the thought which then occurred to him. We see in these verses those truths which are not upon the surface, but which we have no difficulty in recognizing beneath it.
I THE SOUND SENTIMENT AT THE HEART OF DAVID"S DESIRE, David felt that there was an impropriety in himself dwelling "in a house of cedars" while "the ark of the covenant of the Lord remained under curtains" (ver. 1). Was it for him to be in better and more costly surroundings than was the manifested presence of God himself? Should he be more honoured in his dwelling-place than the ark of the covenant of the Lord? There is a sound sentiment here; one that was and is worthy not only of respect but cultivation. We are always to give God the very best we can offer him; the less costly we may expend on ourselves, the best we should reserve for him. We should be ashamed to lay out large sums of money on our own homes while the house of God needs renovation or repair; to expend a large proportion of our income on our own honour or gratification when the cause of Christ is languishing for want of funds, when the treasury of Christian benevolence is empty. Not most for ourselves with a very small fraction for God and his kingdom, but enough (or even more than enough) for ourselves and the most and best we can furnish for him and for his. That is the true thought of the reverent mind, Hebrew and Christian.
II THE TRUE THOUGHT AT THE HEART OF NATHAN"S COUNSEL. "DO all that is in thine heart; for God is with thee." The prophet"s encouragement of the king"s desire proved to be mistaken, but the thought at the heart of his words was true and sound. Nathan spoke as one who believed that the man with whom God dwelt was likely to come to right conclusions. So he was; and David was only wrong in wishing that he himself might be the instrument of carrying out a praiseworthy project. If God is with us as he was with David, it is most likely we shall be guided to right decisions. It is not the very learned, nor the very clever, nor the very "practical" man, but the very godly man, who is likely to have the true sentiment in his mind respecting the things of God. "The secret of the Lord is with them that fear him," etc. (Psa_25:14; see Joh_7:17 Joh_15:15) The man who walks with God and with whom God dwells may fall, now and again, into a mistake, but he is not likely to be "greatly moved" flora the path of wisdom. He is in the way of being led in the paths of wisdom, of being "guided into all truth.
III THE VALUABLE TRUTH CONTAINED IN THE DIVINE DECLARATION. (Vers. 3-6) God declared that he had never demanded of his people that they should make other provision than that of the simple tabernacle or tent. He had been pleased hitherto to manifest his presence in connection with this humble fabric. He would remind his servant David that as there could be no structure, however grand and stately, which the art of man could raise that would be a worthy home of him whom the heaven of heavens could not contain, so, on the other hand, there was no covering, however humble, within which he was not ready to abide if hearts were true and lives were holy. The precious and vital thought of the passage is that God does not require the elaborations of human art or the expenditure of human wealth to vouchsafe his presence and make known his power. Let there be
(1) the contrite heart,
(2) the childlike, believing spirit,
(3) the obedience of the pure and loving life, and then God"s abiding home will be found.
Whom the costly cathedral will not hold, the cottage roof may shelter. He may desert the breast which is covered with the priestly garments to dwell in the heart of him who is "clothed in camel"s hair. C.
HOMILIES BY F. WHITFIELD Vers. 1, 2.
The house of the Lord: David and Nathan.
The event recorded in this chapter must have been separated from the events of the previous chapter by a period of several years. It is in all essential points identical with the parallel account in 2Sa 7., the differences being of a purely formal kind. The contrast which David felt between his own dwelling and that of the ark of the covenant awakened within him a feeling of sorrow, and led him to resolve to put an end to it by building for the latter a house worthy of it. This was a right feeling, and was commended by the Lord. (see 1Ki_8:18) But though right in itself, and indicating a true state of heart towards God, it was for other reasons not in accordance with the Divine will. David had been a man of war, and had shed much blood, and on this ground God would not allow him to carry out the desire of his heart. David communicated his desire to Nathan the prophet. The prophet, knowing well the character of David and his devotion of heart to the Lord, and that the Lord was with him in all that he did, said, out of the impulse of his heart, "Do all that is thine heart; for God is with thee." From this we learn how a man"s heart may be right with God, how all that he purposes to do may be highly commendable, but for other reasons it may not be for God"s glory that the Lord may use him. It may be more for that glory that he may be passed over and another be preferred. Man proposes but God disposes. Not even a prophet can step in between. Observe another truth here, How graciously David allows himself to be passed over and that another should have the honour! This is often hard to bear. Nothing but the grace of God ruling in a man"s heart can enable him to do this. Moses endured forty years" trial and hardship in leading God"s people out of Egypt, and yet just as he gets in sight of the promised land all his brightest anticipations are to be unrealized, and another steps in to reap the reward. David had formed the kingdom, fought the battles of the Lord, and brought up the ark to its resting-place; but just as he is about to reap a full reward in seeing the temple built for the Lord, his son is to step in and enjoy it, while David, like Moses, is to lie down and die. Life is full of unrealized anticipations; but in the case of God"s people all to be realized in a brighter and better world, to a degree that "eye hath not seen, nor ear heard, nor hath entered into the heart of man to conceive." Oh for grace to be passed over, nay, even to rejoice in being passed over, and that others should receive the honours for which we have toiled, provided only that it is God"s will and for his glory! Oh to be nothing, nothing ; only a "vessel fit for the Master"s use," to be used by him when he will, how he will, and where he will! This should ever be the Christian"s desire and prayer. W.
HOMILIES BY R. TUCK Ver. 1.
God"s dwelling-place and man"s.
This verse shows us the good man"s proper anxiety to have his God better housed than himself. We may properly assume that David thought about this matter immediately after his success in bringing the ark of God to Mount Zion, and restoring the ancient service. When David had taken the city of Jerusalem, and proposed to make it the capital of his kingdom, he found a royal palace was as important as safe fortifications. The erection of this palace indicates the new era which dawned in David. The previous king, Saul, did but make a beginning of a kingdom, and was little more than the previous judges had been. David is the proper founder of the Jewish kingdom. It appears, from 2Sa_5:11, that David"s alliance with Hiram of Tyre enabled him to secure Phoenician artists, workmen, and materials for his palace; and this may have been necessary because the Israelite workpeople had no training for such work, and no experience of such buildings as David required. The one point on which David"s thought more especially rests is, that a character of permanency and abiding rest attached to his own house, while God"s earthly dwelling-place was still a movable and perishable tent. He very properly felt that there should be a closer harmony between the two, and God"s house suggestive of associations suitable to a settled and permanent kingdom. We may never be indifferent to the "sense of fitness" in Divine things.
I THE SENSE IN WHICH GOD MAY HAVE AS EARTHLY DWELLING-PLACE. See the teaching of Isa_66:1, 2 There is aproper sense in which the created world may be called "God"s dwelling-place." There is a much higher sense in which the heart of man may be so called. But, seeing that an external and ceremonial worship is found to be necessary for man, and earthly things may wisely be made the symbols of Divine truths and relations, place is made for the work of the architect and the builder in expressing religious truth by sacred edifices, churches, or temples. We, however, need to watch lest any building should limit our thought of God, as though he could be wholly contained within it; or as though we could put human limitations to his revelations, or to himself. God permits us to raise temples for him mainly that we may have, carried home to our hearts, the conviction of his permanently dwelling with us. His house is with us; his home is here; he does not come and go; he is with us always.
II THE DUTY DEVOLVING ON MAN TO FIND FOR GOD AN EARTHLY DWELLING-PLACE. This is not a duty directly enjoined, but one recognized and felt by the sincere and pious soul. It is like the duty of worship, and follows of necessity upon it. Explain that man cannot satisfy himself with the conception of God as spiritual, and that he wants material help even to realize this. Also the very sense of appropriating God leads to desire to fix him to a house. Illustrate by Gen_10:17 Show that in all ages this sense of the duty of "localizing" God has influenced men to plant sacred groves, consecrate hill-tops, raise tabernacles or temples, and build at cost of amazing labour and sacrifice magnificent churches andcathedrals. Impress the duty of aiding in the erection and maintenance of Divine sanctuaries.
III THE RELATION BETWEEN SUCH DIVINE EARTHLY DWELLING-PLACES AND THE DWELLINGS OF THE MEN WHO MAKE THEM. This is David"s point. He felt that one ought to match the other; and if there was any "best," that should be for God. Tent was fitting enough while the people were tent-dwellers. But a house was needed now the people dwelt in houses; and a palace, a magnificent house, now the king dwelt in a palace. Illustrate the relations which should now be maintained between the architecture and decorations of our houses and of God"s house. Show what a help to the conception of our kinship with God, and to what we may call the humanity in God, is found in the erection of a house for him. Lead on to show by Paul"s teaching that man may be himself the temple of the Holy Ghost. 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.
The Biblical Illustrator 1887 · Public Domain On vv1, 7, 14, 16, 17, 23 Now it came to pass, as David sat in…
1Ch_17:1-10
Now it came to pass, as David sat in his house.
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The kings proposal
I. Davids proposal.
1. A noble purpose.
2. A generous purpose.
3. A purpose commended by the prophet.
II. Gods disapproval of Davids proposal.
1. God knows all our purposes.
2. God often hinders the accomplishment of our purposes.
III. Reasons for Gods disapproval of Davids proposal..
1. It was something entirely new.
2. It was untimely in its beginning.
3. David was not the right man to build. (J. Wolfendale.)
Our inspirations require to be revised
There are extemporaneous inspirations in life which have to be revised, amended, and in some instances discarded altogether. A judgment is not always right simply because it is sudden. There have been days upon which we have been perfectly sure that our duty lay along such and such lines; everything concurred to prove the providence of the situation; circumstances and impressions combined to show that a well-defined line of action had been actually described by the Divine finger. It is precisely where duty appears to be so plain that vigilance should be most on the alert. (J. Parker, D. D.)
David forbidden to build the temple
Some men are great only in intentions. If words were deeds, and dreams realities, they would be the flower and crown of their generation. But life slips by unutilised. The future of hope never becomes the present of fact. They are no more than glorious idle dreamers. Not so with David.
I. Davids pious employment of his leisure. He had long been like a pursued mountain-bird. And when Saul could pursue him no more, when he had come to the crown of Judah, it was an assailed crown. But at last there was rest for David. No tent of the warrior. It is his house he is in, his new mansion, his cedar palace. Therein he sat. He has leisure. How does he use it? Seeking some excitement of pleasure wherein to escape the oppression of self-consecration; the unwelcome voice of clamorous duty? When he went forth to conflict he said, The battle is the Lords. And now he felt, My leisure is the Lords. So as he sits in his beautiful mansion, the palace which the Tyrian builders had built, he was comparing its elegance and splendour with the meanness of the tabernacle in which he had placed the ark. The comparison pained him. He will build a temple for the Lord. With such thoughts as these he occupied his leisure. Leisure! It is the very thing that some seem never to get, and others getting, seek to escape. With some life is a long, seldom-pausing battle with want. With others, when the respite comes, they are eager soon, having no mental or spiritual resources, to get back again into the familiar toil wherein they find the only life they care to live. Few and brief may be our opportunities of leisure. All the more reason that they should be for our highest refreshing and renewing by being dedicated to God. How a man spends his leisure will tell much of the man. Davids employment of his speaks well for him.
II. God should be honoured with our substance. David felt God to be worthy of the best. He desired to build Him a house. The largest liberality would be only poor acknowledgment, a slight expression of his affection. David had built a palace. He was not wrong in this. Comely symbols these of kingly power. Let the rich and great dwell in stately houses. Let the owners of wealth possess what only the wealthy can buy. As David did more for himself, he desired to do more for Him to whom he owed his all. That should be the rule of our conduct. Do our riches increase? There should be a proportionate increase of what we dedicate to God. A matter, this, little considered by many.
III. Good wishes are never lost. David told Nathan the prophet his desire to rear a temple for the Lord. We are not surprised to find that the prophet, with prompt approbation, encouraged the king to the great undertaking. The work was good, but was David the man to undertake it? To Nathan at night came a Divine intimation that he was not. To wars rough, sad business he was Divinely bidden. But because of its connection with its inevitable horrors he was bidden back from the pious enterprise on which his sublime and earnest ambition was set. What a verdict is thus passed upon war! What then? Does Davids pious intention count for nothing? It counts for much. Beside which he had his own important special work to do, to give his people rest from their foes and consolidate the kingdom of Israel. His good wish had not been in vain. He was forbidden to build the temple, but God would build him a family, and the worlds needed glorious Deliverer was to be the offspring of David. A greater honour than he sought came to him. God was pleased with his pious wish, and fulfilled it in a nobler way. Think not little, then, of good intentions that are hindered from becoming more than intentions. You may have desired to do some larger work for God; you may have intended to consecrate your whole life to some holy ministry--to the ministry of the Gospel in this land or far hence among the heathen; but you were hindered. In circumstances God said, No, not in this way; in some other; and, perhaps, you look back and say, My life is so unlike what I had hoped. I drew the consecrated plan, and Gods viewless, but undeniable, hand blotted it out. My wish was all in vain. No, say not that. The desire was good. It will be fulfilled; if not here, yet in higher service than otherwise had been yours--in that bright and holy city beyond death. Cherish large and holy desires. Precious seeds, you may be unable to sow them in any human heart, in any field of earth; but heaven shall receive them. There they shall come to richest harvest. You shall find them again--not baffled and scattered, as here, but in noblest service, in heavens eternal praise. David was not to build the temple. But he knew it was to be built. The honour was reserved for his son. He, said God, shall build an house for My name. If hindered from an undertaking ourselves let us remember that our prayers and effort may help another to do it. (G. T. Coster.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 CRITICAL NOTES.] This chapter coincides with 2 Samuel 7—records…
CRITICAL NOTES.] This chapter coincides with 2 Samuel 7—records David’s purpose to build a house for God (1Ch_17:1-2), and Nathan’s approval. God refuses to permit this, promises a perpetual kingdom in David’s line (1Ch_17:3-15); grateful response to this promise (1Ch_17:16-27).
1Ch_17:1-2.—David’s purpose. Sat in splendour and rest. Curtains as a common tent. David probably fancied the time predicted (Deu_12:10-11) had come. Nathan followed his own impulse, and fell into mistakes like others (1Sa_16:6; 2Ki_4:27).
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1Ch_17:3-15.—God’s refusal and promise. Thou (1Ch_17:4), Hebrew emphatic, “Not thou shalt build,” but some one else. Tent to tent (1Ch_17:5). “I was walking in a tent and in a dwelling,” from one place to another travelling and resting with his people. Judges, suitable antithesis to David. Cedars, costly materials. David elevated from low condition—“sheepcotes,” rude structures of mud walls—to govern Israel (1Ch_17:7). Name (1Ch_17:8) as warrior and king. Place (1Ch_17:9) fixed. Settled kingdom, constant changes before. House (1Ch_17:10), a family, a line of successors. 1Ch_17:11. Go, promise now personal. Seed indefinite, not yet known which son. 1Ch_17:12-14 refer to Solomon, and faithfully fulfilled to him. Mercy, alluding to Saul. Evermore (2Sa_7:16).
1Ch_17:16-27.—David’s prayer and thanksgiving, which indicates teaching of deep significance and far-reaching promise. Sat (cf. 2Sa_7:18-29). House, dynasty, family—i.e., from David onward in remote future. Knowest (1Ch_17:18), therefore no necessity for further expression of gratitude [Keil]. Servants for thy word’s sake (2 Samuel 7). Heart, all attributed to divine mercy. Let be estab. (1Ch_17:24). Rather “And let thy name be established and magnified for ever;” that is to say, Let not only thy promise stand firm, but let thy name also stand firm (continue to be held in honour) and be magnified, &c. [Speak. Com.]. To bless (1Ch_17:27). it hath pleased thee (marg). “For thou, O Lord, but blessed it, and may it be blessed for ever” (cf. 2Sa_7:29).
HOMILETICS
THE KING’S PROPOSAL.—1Ch_17:1-10
David had established worship on its proper basis, reorganised the priesthood, and introduced music, yet not content. Gods of other nations had splendid temples, why not adorn Jerusalem with a house for God which should be the emblem of the nation’s consecration?
I. David’s proposal. “All that is in thine heart.”
1. A noble purpose. To build a house for God. Good to erect asylums and benevolent institutions, more useful to help to build houses for God. Such work needful, must be done, and greatly appreciated. He “hath built us a synagogue.”
2. A generous purpose. “I dwell in an house of cedars, &c.” He felt ashamed of the contrast between his house and the house of God. One substantial and costly, the other only a tent. Impropriety, injustice, and dishonour for him to have more costly surroundings than the ark of God. God should always have our best. Many have “an house of cedar” for worldly life—best talents, most time and money, keenest insight for business, but only meagre remnants for God.
3. A purpose commended by the prophet. Nathan here introduced for first time. The king opened his mind to him. Purpose reasonable, he commended it. “Do all, &c.” (1Ch_17:2). But holy prophets did not know God’s will until revealed to them; often spoke as religious men, from human aspects, and found out their error. Kings and prophets have need to consult God.
II. God’s disapproval of David’s proposal. God not displeased with intention, did not condemn nor entirely reject, but forbade David to build. “Thou shalt not build” (1Ch_17:4).
1. God knows all our purposes. David’s known “the same night” it was formed. He sees the heart and reads our inmost thoughts; knows whether our desires are mean or generous towards his house. “The Lord looketh on the heart.” A sincere heart better than finest gold, a beautiful life more than cedar.
2. God often hinders the accomplishment of our purposes. They may be selfish and not for his glory. We may ignore God in forming them. “If the Lord will, ye should say.” God may seek to save us from spiritual pride and self-dependence; to increase reverence, faith, and purity; to withhold one thing to give a better. “Oftentimes I purposed to come unto you, but was let (hindered) hitherto” (Rom_1:13). “My purposes are broken off” (Job_17:11).
III. Reasons for God’s disapproval of David’s proposal. Some given here and others found elsewhere.
1. It was something entirely new. No such building had ever existed, perhaps not possible in Israel’s wanderings; nor had God ever commanded the erection of a temple as he did the tabernacle. No suggestion had been given to tribe, judge, or leader. God had shared the pilgrim lot and unsettledness of his people.
2. It was untimely in its beginning. Time for building not yet. Present condition of the people not fit, must be improved. They were surrounded by hostile nations, had no permanent rest, therefore God’s sanctuary must still be a tent. Not in David’s reign, but in Solomon’s must plan be accomplished. God’s time always best. We delay, act before the time, or become too hasty in plan and purpose. Enter upon great engagements with much thought and prayer.
3. David was not the right man to build. War a necessary evil in his life. The temple, significant of peace, must not be built by a man of war. Kings in Middle Ages desired to atone for a wicked life by erection of a church or monastery. God will choose his own men and fix his own terms. “Thou shalt not build a house unto my name, because thou hast shed much blood upon the earth in my sight” (1Ch_22:8; 2Ch_2:3).
HOMILETIC HINTS AND SUGGESTIONS
1Ch_17:3-6. Nathan’s message.
1. Its form. “All this vision” (1Ch_17:15).
2. Its contents, showing that God seeks to correct mistakes of his servants, that he alone is fit judge of what is pleasing to him, and that not even a prophet must step in between.
1Ch_17:5. From tent to tent. Not like heathen gods, confined to localities, and carried about from place to place. The Heb. Mithhallek a travelling God. An active, constant companion of his people, going when they go, resting when they tent. Learn—
1. God’s condescension.
2. God’s providence.
3. God’s help in all its adaptations to camp or tent, synagogue or city. Happy in mean accommodations if God be with us!
1Ch_17:5-6. God’s house in relation to man’s condition.
1. It is not required by God himself. The Most High dwells not in temples made with hands (Act_7:4), neither worshipped with men’s hands (Act_17:24). Hence the purity and spirituality of Bible religion. Other religions mean in thought, indicate that God needs temples and gifts.
2. It is required only by man, as a dependent spiritual being, craving for God, for a “tabernacle of witness,” that God concerns himself with man, and will hearken to prayer. God’s dwelling-place the human heart; not sacred groves, consecrated temples, or grand cathedrals. “Ye are the temples of the Holy Ghost.”
1Ch_17:9-10. Israel’s well-being from God.
1. A place appointed for them. So for us in habitations and Christian work.
2. Settlement in the appointed place. “I will plant” as a tree, and they shall grow (a) without disturbance. “Children of wickedness shall waste,” afflict, or injure them no more; (b) without termination. “Shall be moved no more,” at least until important ends are answered. “These gradually advancing manifestations of the Lord’s favour to David look to the well-being of the people of Israel.
(1) He thereby prepared a place for them; that is, by subduing their enemies, made room for a safe, unendangered expansion in the promised land;
(2) Planted them; that is, on the soil thus cleansed and made safe He established a firm, deep-rooted national life;
(3) They dwell in their (own) place, their life-power unfolds itself within the limits secured them by the Lord;
(4) They shall no longer be affrighted by restless enemies. In these words the discourse turns to the future of the people. The sense is: after all these manifestations of favour in the past up to this time, the Lord will for the future assure his people a position and an existence, wherein they shall no more experience the affliction and oppression that they suffered from godless nations” [Lange].
HOMILETICS
GOD IN PERSONAL LIFE.—1Ch_17:7-8; 1Ch_17:11
God’s grace wonderfully magnified in David’s history. Every age and every nation its prominent men with special mission, proving the possibilities of personal life and the providence of God in their development.
I. God elevates men from the lowest to the highest station in life. David, “from the sheepcote to the throne;” Amos, from flocks of Tekoah to prophetic office; fishermen, from their nets to be heralds of the gospel. History full of illustrations of God selecting, qualifying, and in due time raising men to fill their place as reformers, preachers, and rulers. “He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory.”
II. God helps men to do the work for which they are elevated. This special work not left undone. No failure in God’s plans. “Faithful is he who calleth you, who also will do it.”
1. By his constant presence. “I have been with thee whithersoever thou hast walked.” David, Daniel, Luther never left to themselves.
2. By continual victories. Much opposition to overcome. If God with us, opposition disarmed; “enemies cut off.” None can prevent us rising, none frustrate our work. “I will work, and who shall let (hinder) it?” (undo it. Horsley) (Isa_43:13). “The Lord of hosts hath purposed, and who shall disannul it?” (Isa_14:27).
III. God honours men for faithful performance of the work to which they are elevated. David greatly honoured in his own life and that of his posterity.
1. Honoured in reputed life. “Made thee a name like the name of the great men that are in the earth.” Names are made, as well as fortunes, by God. Many ambitious for a name, but get one of ill-repute. Love of fame, not love of virtue; often becomes a passion, and tramples on the rights of humanity and sheds innocent blood. Byron sought fame, pronounced it worthless: “ ’tis nothing but cold snow.” “A good name rather to be chosen”—renders more useful and gains more respect—“than great riches.” This we may register in the annals of the Church and “in the book of life.”
2. Honoured in peaceful death. “When thy days be expired, thou must go to be with thy fathers” (1Ch_17:11). Days gradually drawing to an end. Then go to lie with thy fathers (Deu_31:16). Death a sleep, quiet and peaceful to the Christian. Not “an eternal sleep”! A family gathering hereafter, “with thy fathers.” As Strafford disrobed and prepared himself for the block, he said, “I thank God that I am nowise afraid of death, nor am daunted with any terrors; but do as cheerfully lay down my head at this time as ever I did when going to repose.”
GOD’S PROMISES TO DAVID.—1Ch_17:11-15
More given to David than acceptance of his proposal. The spiritual superior to the material. The political throne falls, but a kingdom is established for ever. Here are three things chiefly—
I. The erection of the house of God by the seed of David. Seed raised up, one of his sons should succeed him and build. David lived on in Solomon, who used the materials his father collected, and carried out the plans that his father suggested. Death never cuts off the influence nor destroys the work of a good man. “When thy days be fulfilled and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom” (2Sa_7:12-13).
II. The elevation of David’s seed to sonship with God. “I will be his father, and he shall be my son.” God a father to Solomon in early life and reign. Tender love and providential care ever displayed. Mercy not taken from him as from Saul. He became popular, wealthy, and wise. What a privilege to take the place and receive the honour of sons! In bestowment of the blessing a display of love and grace beyond expression, and calls forth admiration from all who partake. “Behold what manner of love, &c.”
III. The establishment of everlasting dominion in David’s seed. Promise added to promise, embracing present and all future time. “God’s thoughts not as our thoughts.” David dies, Solomon succeeds, the family prospered and remained in power 400 years; but “his throne shall be established for evermore” in the Messiah, David’s seed and son.
DAVID’S RECEPTION OF THE NEWS.—1Ch_17:16-27
David sat before the Lord in waiting attitude and devout meditation; received the message from Nathan with admiring wonder, and petitioned for its accomplishment in himself, family, and kingdom.
I. In grateful praise. “The content of this thanksgiving prayer is like a clear glass, wherein we see into the innermost depths of David’s heart. His soul wholly taken up with the divine revelation and promise, expresses itself in the utterances which follow one another quickly, in accordance with internal excitement of feeling.”
1. In spirit of deep humility. “Who am I?” (1Ch_17:16). An expression of deep feeling of nothingness in contrast to God’s greatness and goodness. Divine loftiness and human lowliness (cf. Psa_8:5; Psa_144:3).
2. In astonishment for personal favours (1Ch_17:17-19). (a) Favour to his house. (b) Favour for the future. If unworthy to receive former mercies, how should I feel in regard to promises reaching in the far future—“a great while to come”? Silence most befitting and eloquent, for language fails to express feeling. “What can David speak more?”
3. In adoration of God’s greatness (1Ch_17:20-21). He is great; the incomparable God—“none like thee;” the only God—none “beside thee.” Let his attributes and lovingkindness awaken our gratitude and praise; prompt us to adore his excellence and glory.
4. In remembrance of national mercies. David passes from present blessings to review the past—“rises from his personal experience to the whole line of God’s glorious manifestations in the history of his people” (Hengs.). Israel the only nation redeemed by its God. This redemption incomparable and peculiar, an act which separated them, and made them independent. Deeds of “greatness and terribleness” followed. Nations expelled to make room for Israel, whom he claimed as specially his own, adopted them that he “might become their God.”
II. In earnest prayer (1Ch_17:23-27). Connected with thanksgiving for present and past, David prays for the future.
1. For the fulfilment of the promise. “Do as thou hast said.” Royal dignity set up, “establish it for ever.” Everlasting continuance promised, let the word become deed.
2. For the glorification of God’s name. This the design or consequence of the fulfilled word. Not the honour of his house, not the glory of his people, but solely the honour of God had David in view.
3. For the continuance of the blessing. The blessing secures the continuance. Neither posterity nor power without this. “Except the Lord build the house, they labour in vain that build it” (literally, its builders labour in vain in it) (Psa_127:1). Needful to pray for families, temples, and churches. “Let it please thee to bless the house of thy servant, &c.” (1Ch_17:27).
THE GREATNESS OF DIVINE FAVOURS.—1Ch_17:16-19
We briefly fill up an adapted sketch from Lange (2Sa_7:18).
I. They infinitely surpass human desert. “Who am I, and what is mine house?” David’s gifts and graces eminent, his honour, success, and reputation great. His house of the royal tribe, and allied to the best families, but no worthiness in family or head.
II. They fill all times from remotest past to distant future. “For a great while to come.” From beginning of David’s reign to end of the world, through David’s seed. From the fall of man to his redemption in glory.
III. They spring from sovereign mercy. “According to thine own heart, hast thou done all this greatness.” People made great not by their own deeds, but by works which God in free sovereign mercy performs for and in them.
IV. They are beyond all human comprehension. What can David say more? (1Ch_17:18). Words cannot express our obligations, and even a sense of obligation. As heaven is high above the earth, so are God’s thoughts above our thoughts.
TRUE PRAYER.—1Ch_17:23-27
Founded upon God’s promise and declared purpose. David honoured God’s faithfulness, expressed his heart’s desire, and becomes a model to us in this prayer.
I. It is grounded on God’s promise. “Thou hast spoken.” Without this darkness and uncertainty—no hope, no encouragement to pray. The labourer in the field, the soldier in the army, and the maidservant in the family animated by promise. The Bible filled with promises well adapted to our moral condition, and reveals “exceeding great and precious promises.”
II. It regards God’s honour solely. “That thy name may be magnified” (1Ch_17:24). This shall be the sum and aim of all our prayers. Magnify self less and God more. Both as “Lord of hosts and God of Israel,” that is as universal Ruler and covenant God let him be glorified.
III. It ascribes all to God’s free grace. “Thou hast told thy servant.” The beginning, the revelation from thee. None could have guessed, been assured, or predicted without thy word. All of God’s good pleasure, whose name is mentioned no less than eight times in these few verses (cf. parallel passage, 2Sa_7:24-29).
IV. It appeals to God’s faithfulness. “Thou art God,” unchangeable, powerful, and fit to be trusted. “Thy words are truth” (2 Sam.), never fail, and their accomplishment may be relied upon. The Bible invites unbounded trust in God’s character and procedure—represents it to be the grand duty and joyous privilege of all men.
V. It receives the fulness of God’s blessing. God blesses now, and his blessing cannot be revoked (1Ch_17:27). Independent of future mercies, prayer is a training, discipline, and dignity—the appointed means for our spiritual and future good, and the needed preparation to attain it. Never in vain. Good to draw near now to receive that blessing, “which maketh rich, &c.”
HOMILETIC HINTS AND SUGGESTIONS
1Ch_17:13. I will be his father and he shall be my son. This true—
(1) of Solomon and other descendants of David who were kings of Judah;
(2) of Christ, “the son of David” (Heb_1:5);
(3) of every one who is a believer in Christ and thus a child of God (1Jn_3:1; 1Jn_5:1) [Lange].
1Ch_17:17-22. A model of devout thanksgiving. I. Over that he rejoices.
1. Over great blessings received in the past.
2. Over yet greater blessings promised in the future (1Ch_17:17). II. In what spirit he regards these favours.
1. As utterly undeserved by himself (1Ch_17:16).
2. As the gift of God’s sovereign grace [Ibid.].
1Ch_17:20-22. God’s relation to his people. Let us for the illustrating of these words consider—I. The relation which God bears to his people.
1. He has chosen them out of the world, which lieth in wickedness.
2. He has given himself to them in a peculiar way.
3. He avows that relation to them before the whole universe. II. Inquire what, under that relation, we may expect at his hands.
1. The care of his providence.
2. The communications of his grace.
3. The manifestations of his love.
4. The possession of his glory. III. What, under that relation, he is entitled to expect from us.
1. That we “be a people to him.”
2. That we give ourselves to him, as he has given himself to us. Conclude with two proposals—
(1) That we at this very hour accept Jehovah as our God;
(2) That we now consecrate ourselves to him as his people [C. Simeon, M.A.].
1Ch_17:23-27. The relation, between God’s promise and prayer. I. The promise prompts to prayer. The character of him who makes the promise, the value of the blessing promised stir up and never prevent prayer. II. The promise assures success in prayer. It is not a mere venture, presumption, or uncertainty, but confident hope of God’s blessing. Characteristics of true prayer. “The prayer of David after the reception of the Lord’s promise of favour bears testimony to the unexpected, joyfully surprising revelation that was made to him and mirrors his childlike humility, fervid devotion, and unshakable confidence towards his God.” To this prayer, which proceeds from a joyfully shocked and deeply moved heart, applies (so far as is possible from the Old Testament standpoint) what Bernard of Clairvaux says of true prayer: “If the way to God’s throne is to stand free and open to our prayer, and it is there to find ready acceptance and hearing, it must proceed from an humble, fervid, and trusting heart. Humility teaches us the necessity of prayer, fervour gives it flight and endurance, trust provides it with an unmovable foundation” [Lange]. “This thanksgiving confirms anew the fact that the only foundation on which the true godliness and everlastingness of the kingdom can rest is the purity and holiness of an humble heart, and therefore the hearty and living humility of David’s thanksgiving may give us the strongest assurance that here is really enthroned the culmination of all royal rule” [Baumgarten].
ILLUSTRATIONS TO CHAPTER 17
1Ch_17:7. From the sheepcote. Be not ashamed of your origin. It is well for the great who have risen to be reminded of the humble place which they once occupied. At one of Napoleon’s grand imperial receptions, where his brothers and sisters were, all of them elevated to high rank, and some of them with royal titles, it is reported that one of them said to another, “What would our father and mother have said if they had seen us as we are now?” [S. S. Teacher].
1Ch_17:11. Days expired. God respects not so much after what manner we die, as what manner of death we die [Augustine]. Is that a death-bed where a Christian dies? Yes; but not his—“ ’tis Death itself that dies” [Coleridge].
1Ch_17:16-19. What speak more. Debt to grace. When a friend observed to Rev. John Brown, of Haddington, that we must run deeper and deeper into grace’s debt, he replied, “Oh, yes; and God is a good creditor; he never seeks back the principal sum, and indeed puts up with a poor annual rent” [Life of, &c.].
1Ch_17:20-26. A great God to trust in. Wesley, preaching at Doncaster, said, a poor Romanist woman, having broken her crucifix, went to her priest frequently crying out, “Now I have broken my crucifix, I have nothing to trust in but the great God.” Wesley exclaimed, “What a mercy she had a great God to trust in!” A Romanist present was powerfully affected—“the great God to trust in” touched his heart. He was very deeply convinced of his need of salvation, and joined the Methodist Society, and became an ornament to religion [Bib. Museum].
1Ch_17:26. Promised.
“The thing surpasses all my thought,
But faithful is my Lord;
Through unbelief I stagger not,
For God hath spoke the word.”
[John Gill].
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 1Ch 17:3-4
1Ch 17:3-4
I. It may often happen that what passes as zeal for the glory of God has itself no small mixture of self-seeking. It would have been so natural for David, knowing that the glorious work he had planned was to be taken out of his hands and committed to another, to have given up the thing, and left the execution of it to his successor, that we cannot sufficiently extol the strength, the sincerity, the fervency, of the piety that could labour as energetically and provide as magnificently for the structure in which he was not allowed to lay a stone, as though he had been assured of seeing it rise and of having his own name connected with it to the remotest ages.
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II. There is many a temple such as that built by Solomon, but for which the materials were provided by David. It is the frequent, if not the invariable, ordaining of God that one party is empowered to commence, and another to complete, the work of moral renewal, through which men are builded together for the habitation of God through the Spirit. The prayers and instructions of parents, the warnings of friends, the exhortations of ministers, the dealings of Providence—these, spread, it may be, over a long course of years, are generally made use of to reclaim the wanderer and bring him to the Redeemer. If God honour us to the conversion of sinners, we do but enter into other men’s labours, reaping what other men have sown. And though we may not visibly bring men to God, we may be preparing the way for them to be brought to Him by others. We may not be allowed to build the temple, but we may be preparing the materials with which another shall build.
H. Melvill, Penny Pulpit, No. 3643.
References: 1Ch 17:3, 1Ch 17:4.—G. T. Coster, Christian World Pulpit, vol. xxii., p. 157. 1Ch 17:14.—J. Irons, Thursday Penny Pulpit, vol. x., p. 281. 1Ch 17:26, 1Ch 17:27.—H. M. Butler, Harrow Sermons, 2nd. series, p. 299. 1Ch 18:4.—G. T. Coster, Christian World Pulpit, vol. xxii., p. 261. 1Ch 18:9.—Preacher’s Monthly, vol. iv., p. 44. 1Ch 21:1-30.—Clergyman’s Magazine, vol. iv., p. 347.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 David's desire to build the Temple disallowed
David's desire to build the Temple disallowed
This chapter is almost identical with 2Sa_7:1-29.
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17. Hast regarded me.. degree] i.e. hast treated me with great distinction.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 7. The Covenant and the Promise
7. The Covenant and the Promise
CHAPTER 17
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1. David’s plan to build a house (1Ch 17:1-6)
2. The covenant and the promise (1Ch 17:7-15)
3. David’s praise and prayer (1Ch 17:16-27)
After the ark had found its resting place in a tent the king became deeply concerned about the building of a house. He contrasted his own house of cedars with the humble dwelling place of the ark of the covenant. The desire to build a house for the Lord was expressed to Nathan, who told David, without having consulted the Lord, “Do all that is in thine heart, for God is with thee.” That night the message came to Nathan, “Go and tell David my servant, Thus saith the LORD, Thou shalt not build Me a house to dwell in, for I have not dwelt in a house since the day that I brought up Israel unto this day, but have gone from tent to tent, and from one tabernacle unto another. Wheresoever I have walked with all Israel, spake I a word to any of the judges of Israel, whom I commanded to feed My people, saying, Why have ye not built Me a house of cedars?” What condescension and what identification with His people these words reveal!
When Israel was a slave, God became his Redeemer; when he dwelt in tents, God abode in one also; when in conflict, God presented Himself as captain of Jehovah’s host; when settled in peace, God establishes Himself in the house of His glory. The interval was the probation of His people on earth. God abode in the tent, and even His ark is taken. He interposes in grace for deliverance.
“Christ also, since we were born of woman, is born of a woman; since His people were under the law, He is born under the law; now that He will have a heavenly people, He is on high for us; when He comes in glory, we shall come with Him, and reign when He reigns, but in these last we are with Him.” (Synopsis of the Bible).
As we have already considered the great Davidic covenant and its meaning (2 Sam. 7) as well as David’s worship and prayer, we refer the reader to the annotations of that chapter. Solomon, David’s son, is first in view, but he is only a type of Christ, David’s greater Son and David’s Lord as well. In Christ alone, this great covenant-promise is to be fulfilled. It is still all future, for the Son of David, rejected of His own, does not sit and rule upon the throne of His father David. He has gone to heaven, occupying the throne of God, sitting at His right hand up to the time when His enemies will be made His footstool. Then, when He appears the second time, the angelic announcement will come true, “and the Lord God shall give unto Him the throne of His father David.”
And what words David spoke to Him, whose grace had made such promises! Humility, faith and confidence answered grace.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv1, 11 David Forbidden to Build God a House
David Forbidden to Build God a House
v. 1. Now it came to pass, as David sat in his house, after his victories had given him a period of comparative, quiet, that David said to Nathan, the prophet, Lo, I dwell in an house of cedars, the fine royal palace which the friendly bounty of King Hiram had made possible, but the Ark of the Covenant of the Lord remaineth under curtains. The thought that he was more comfortably and splendidly housed than the ark seemed unnatural, contradictory, to him; his idea and purpose was to erect a temple to the true God.
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v. 2. Then Nathan, giving merely his own opinion, not the revealed will of the Lord, said unto David, Do all that is in thine heart; for God is with thee. To his merely human judgment the plan of David seemed very good.
v. 3. And it came to pass the same night that the word of God came to Nathan, in a direct Revelation saying,
v. 4. Go and tell David, My servant, Thus saith the Lord, Thou shalt not build Me an house to dwell in;
v. 5. for I have not dwelt in an house, in a building of solid construction, since the day that I brought up Israel unto this day, but have gone from tent to tent and from one tabernacle to another; for the Tabernacle had been put up in a great number of places since it had first been constructed, and its curtains and coverings had undoubtedly been replaced several times, due to ravages of time and ordinary wear and tear.
v. 6. Wheresoever I have walked with all Israel, spake I a word to any of the Judges of Israel, whom I commanded to feed, to take care of and rule, My people, saying, Why have ye not built Me an house of cedars?
v. 7. Now, therefore, thus shalt thou say unto My servant David, Thus saith the Lord of hosts, the great Jehovah Sabaoth, I took thee from the sheepcote, even from following the sheep, from the lowly life of a humble shepherd, that thou shouldest be ruler over My people Israel;
v. 8. and I have been with thee whithersoever thou hast walked, a God not confined to a single habitation, but with His children at all times and in all places, and have cut off all thine enemies from before thee, and have made thee a name like the name of the great men that are in the earth, His unmerited blessings had attended David’s entire career.
v. 9. Also, I will ordain a place for My people Israel, and will plant them, give them a sure and abiding place of habitation, and they shall dwell in their place, and shall be moved no more; neither shall the children of wickedness waste them any more, as at the beginning,
v. 10. and since the time that I commanded Judges to be over My people Israel, including the whole period from Joshua to Saul. Moreover, I will subdue all thine enemies. All that David and Israel had they owed to the mercy of the Lord. Even so God, in the Gospel, gives all spiritual gifts to men without any merit and worthiness in them, expecting, in return, only that men will use His blessings with proper thanksgiving.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 3, 7, 9, 11, 13, 16, 19, 22, 25 It happened
It happened
This phrase is used here to mark the beginning of a new part of the story. If your language has a way for doing this, you could consider using it here. (See: Introduction of a New Event)
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settled
comfortable and happy, without the desire to move or change
I am living in a house of cedar
Cedar is a kind of tree that is known for its strength. If you have an equivalent type of tree in your culture, you can use that name, otherwise you can reword this. AT: "I am living in a strong, permanent house" (See: Assumed Knowledge and Implicit Information)
the ark of the covenant of Yahweh is staying under a tent
Tents are temporary dwellings. If you do not have tents in your culture, you can word this differently. AT: "the ark of the covenant of Yahweh is staying in a temporary place" (See: Assumed Knowledge and Implicit Information)
do what is in your heart
Here "heart" represents the mind. AT: "do what you think you should" (See: Metonymy)
God is with you
Here "with you" means God is helping and blessing David. (See: Idiom)
translationWords
king
Nathan
prophet
life
cedar
ark of the covenant
tent
David
heart
God
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 10, 12, 13, 14 17:1-27 The larger section (13:1–17:27) concludes with Nathan’s prophecy…
17:1-27 The larger section (13:1–17:27) concludes with Nathan’s prophecy about David and David’s prayer of thanks.
17:1-15 David wanted to build a home for the Ark that would equal his own palace, but the Lord designated David’s heir, Solomon (ch 22), to build the Temple. Jerusalem was to be the single place of worship for all Israel.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.