For David said, “Yahweh, the God of Israel, has given rest to his people; and he dwells in Jerusalem forever.
Parallel Translations
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For David said, “Yahweh, the God of Israel, has given rest to his people; and he dwells in Jerusalem forever.
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For David said, The LORD God of Israel hath given rest unto his people, that they may dwell in Jerusalem for ever:
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For David said: 'The LORD, the God of Israel, hath given rest unto His people, and He dwelleth in Jerusalem for ever;
Cross-references (15)
Passages linked to 1 Chronicles 23:25 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 2 Samuel 7:11 and as from the day that I commanded judges to be over my people Israel. I will cause you to rest from all your enemies. Moreover Yahweh tells you that Yahweh will make you a house.
- 1 Chronicles 22:18 “Isn’t Yahweh your God with you? Hasn’t he given you rest on every side? For he has delivered the inhabitants of the land into my hand; and the land is subdued before Yahweh, and before his people.
- Psalms 132:13-14 For Yahweh has chosen Zion. He has desired it for his habitation. “This is my resting place forever. I will live here, for I have desired it.
- 2 Samuel 7:1 When the king lived in his house, and Yahweh had given him rest from all his enemies all around,
- Psalms 135:21 Blessed be Yahweh from Zion, who dwells at Jerusalem. Praise Yah!
- Zechariah 8:3 Yahweh says: “I have returned to Zion, and will dwell in the middle of Jerusalem. Jerusalem shall be called ‘The City of Truth;’ and the mountain of Yahweh of Armies, ‘The Holy Mountain.’ ”
- Colossians 2:9 For in him all the fullness of the Deity dwells bodily,
- 1 Kings 8:13 I have surely built you a house of habitation, a place for you to dwell in forever.”
- 1 Kings 8:27 But will God in very deed dwell on the earth? Behold, heaven and the heaven of heavens can’t contain you; how much less this house that I have built!
- Psalms 9:11 Sing praises to Yahweh, who dwells in Zion, and declare among the people what he has done.
- Psalms 68:16 Why do you look in envy, you rugged mountains, at the mountain where God chooses to reign? Yes, Yahweh will dwell there forever.
- Psalms 68:18 You have ascended on high. You have led away captives. You have received gifts among people, yes, among the rebellious also, that Yah God might dwell there.
- Isaiah 8:18 Behold, I and the children whom Yahweh has given me are for signs and for wonders in Israel from Yahweh of Armies, who dwells in Mount Zion.
- 2 Corinthians 6:16 What agreement does a temple of God have with idols? For you are a temple of the living God. Even as God said, “I will dwell in them and walk in them. I will be their God and they will be my people.”
- Joel 3:21 I will cleanse their blood, that I have not cleansed: for Yahweh dwells in Zion.”
Cross-references from openbible.info (CC BY 4.0)
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John Gill 1763 · Public Domain For by the last words of David,.... Or therefore…
For by the last words of David,.... Or therefore by the last orders he gave before his death:
the Levites were numbered from twenty years old and above; as able and sufficient to do the work of their office.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Haydock's Catholic Bible Commentary 1859 · Public Domain Ever. They will not have to carry, the sacred…
Ever. They will not have to carry, the sacred vessels about, as formerly. (Haydock) --- In order that they may not be idle, we must therefore provide them some other employment, ver. 28, &c. (Tirinus)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 25. that they may dwell] R.V. and he dwelleth.…
25. that they may dwell] R.V. and he dwelleth. More literally, and he hath taken up his abode, LXX. καὶ κατεσκήνωσεν.
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 (25) For David said.—This verse seems to assign a…
(25) For David said.—This verse seems to assign a reason for the extension of the Levitical census.
The Lord . . . hath given rest unto his people.—So that they no longer wander from pasture to pasture in the wilderness, nor are any more oppressed by foreign tyrants as in the days of the judges.
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That they may dwell.—Rather, And He (the Lord) hath settled in Jerusalem for ever. (Comp. 1Ch_17:5, “I have gone from tent to tent.”) Now Jehovah has chosen Zion to be His eternal dwelling-place (Psa_132:13.)
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 For David said. The "for" of this clause cannot…
For David said. The "for" of this clause cannot be supposed to account exclusively for the inclusion in the census of Levites beginning from the age of twenty years; it accounts no doubt for the whole proceeding. Since there would be no more journeyings for people, for buildings, or for sacred vessels, it was nosy fully time to organize religious duty and "the service of the house of God" in a manner adapted to permanent institutions. In order to this, the first step was to know and to arrange the number of those who were answerable for sacred duties.
The eye open to religious opportunity.
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And that the eye of David showed itself now open to religious opportunity is not more plain than the reason of it that his heart was open to it, nay, anxious and eager for it also. A crisis has now come, for which presumably the innermost heart of David has often longed. Though he had been the man of much war and of abounding activity, yet up and down his doings and his sayings there are not wanting indications that his heart sighed for peace and rest. "Oh that I had wings like a dove! for then would I fly away, and be at rest"; (Psa_55:6) "Rest in the Lord"; (Psa_37:7) "Return to thy rest, O my soul". (Psa_116:7) The crisis is not one when passion must have its way, when stern measures must be taken, when all things must be left to drift or else all he touched with an unwontedly firm hand. It is a crisis of much happier kind. Volume after volume of the history of Israel has been filled, and volumes not a few of the personal biography of David have been unerringly written. The last opens. Before his nation is spread out a wide, fair, enduring prospect of rest. Jerusalem "is at rest, and is quiet". (Isa_14:7) David"s whole heart enters into the satisfaction of the thought. Let us note the admirable use he makes of this state of things.
I HE USES THE CRISIS FOR THE PURPOSES OF REVIEW.
1. Special audible acknowledgment is made of surpassing mercy. "David said" it. He did not merely observe it, ponder it, and then keep it locked in his own heart. While he himself enters into the satisfaction of the thought, he utters it aloud.
2. David owns the Giver of the good in question. It has not come of itself.It has not come of circumstances, of reaction traceable enough, of secondary causes whether more or less remote. "The Lord God of Israel" is the Giver, to whom all the nation"s indebtedness shall be confessed.
3. David suggests the harmony of the gift with the Giver. God is the Giver.His people those who take all the benefit of his giving. And this the gift rest. Rest under the Divine protection, in the Divine shade, the shadow of his wings and his throne, who bears a special favour to "his people," and who alone can make them "dwell secure." Full every way of suggestion is the utterance of David, were it but an articulate soliloquy.
II DAVID, AS A KING, LEADER, TEACHER, ILLUSTRATES THE DUTY OF SUCH IN A CRISIS. While his language necessitates the comparison of the present with the past by very force of the contrast they present, and while it invites men to enter gratefully on the present enjoyments divinely offered, yet it associates new work, new opportunity, with these. Still the quest is to be loyalty and love to duty. He practically reminds a whole nation that:
1. Rest is favourable for order. Now, order may be honoured, recovered where it had been disturbed, studied to greater perfection even where it had not been very palpably infringed. Order is the beauty and glory of the whole universe. What room for improvement in it, in each individual heart and life, and in the life of every community!
2. Rest is favourable to growth. The winds that rock the trees help fardown in the earth to provoke their roots to feel room for further growth, but the growing itself is not done while the storm lasts. How true this is of human character! It is our passionate, importunate cry to be hidden, to be sheltered, till the tempest is overpast, and the fury of the storm is spent. But afterward we grow.
3. Rest is the time for the cultivation of the devotion of the heart. It is truewith no superficial, no mere sentimental truth, that:
The calm retreat, the silent shade, With prayer and praise agree, And seem by thy sweet bounty made For those that follow thee.
That Jesus recommended the sanctum of the closet of prayer with the door closed; that he also himself sought retirement, privacy, solitude, with either the cover of deep shade or the suggestion of commanding prospects unfolding to the gaze, on mountain side or summit, are strong testimonies to the genius of rest and to the habitat of genuine devotion.
4. Rest gives grand opportunity for religious enterprise. Does the languagesound a contradiction or paradoxical? It is not so in reality. The higher forms and conceptions of rest do not consist in inactivity, in the indulgence of lassitude, but in the cessation of waste energy, toil as unprofitable as laborious, or, if necessary (as the wars of Israel), as painful to the heart as strenuous to the hand. Most significant in this direction the words, "For he that hath entered into his rest, he also hath ceased from his own works". (Heb_4:10) Heaven itself cannot possibly be viewed with satisfaction as a place or a state of inactivity. All the tasks of highest devotion may be supposed to be there the material of most strenuous achievement. But it will surely be with a place and a state delivered from the restless worry of care, the restless strife with sin, the restless struggle to elude or to bear sorrow, so familiar to the present. So when all outer care and war and work were removed awhile from the lot of Israel. David flies to the thought of the great opportunity open for the works of religion.
To these he directs his own enthusiastic study and labour. To these he calls his princes, priests, and a whole people.
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 For David said, The Lord God of Israel hath…
1Ch_23:25
For David said, The Lord God of Israel hath given rest unto His people.
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The rest of the people of God
I. In the mysterious polity of the people of Israel spiritual and temporal blessings were so closely allied that the same language might naturally be employed to signify either.
II. It is not unwarrantable for us to conjecture that in the joyous utterance contained in the text David insinuated profounder truths than lie on the surface of his words.
III. If there remaineth a rest to the people of God, it becomes us to secure this great blessing as the sole or chief object of existence.
IV. Rest and peace must fall upon a Christian spirit.
1. From its devotion to Christ Himself, and its devoted imitation of His pure and perfect example.
2. By the elevating tendency of the singleness of the object of his hope. Those who have many debts often feel it a relief to exchange them all for a single creditor; he whose whole heart is bent on reaching a single point leaves all around him on his way in equal and complete indifference. God is one; let our affections but partake of the unity of that object, and we shall have reached the pathway of real and imperishable rest.
3. From the very nature of the Christian affections.
4. From its hope being anchored in a future world. To support, still more to exalt us, heaven must mingle with earth. To direct a vessel upon the ocean there must be two elements at work, the air must modify the agency of the water; to set a vessel at rest there must be more elements than one employed, and the earth must afford the means of resisting the breezes and the sea. Such is the position in the voyage of this life. The earthly and the heavenly elements must combine, or we are powerless. Confined to the single element of our corrupted nature, we are the sport of every accident, we have no rules for our navigation. But they who join to the human nature the higher element, they have a power that guides them to the everlasting haven. To have the great object of our thoughts placed beyond the chances of human life is to place ourselves beyond them. (W. A. Butler.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.