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1 Chronicles 17:21 Young's Literal Translation (YLT)

21 `And who `is' as Thy people Israel, one nation in the earth whom God hath gone to ransom to Him for a people, to make for Thee a name great and fearful, to cast out from the presence of Thy people whom Thou hast ransomed out of Egypt -- nations?

Cross Reference

Ezekiel 20:9-10 YLT

And I do `it' for My name's sake, Not to pollute `it' before the eyes of the nations, In whose midst they `are', Before whose eyes I became known to them, To bring them out from the land of Egypt. And I bring them out of the land of Egypt, And I bring them in unto the wilderness,

Psalms 65:5 YLT

By fearful things in righteousness Thou answerest us, O God of our salvation, The confidence of all far off ends of earth and sea.

Titus 2:14 YLT

who did give himself for us, that he might ransom us from all lawlessness, and might purify to himself a peculiar people, zealous of good works;

Isaiah 64:3 YLT

In Thy doing fearful things -- we expect not, Thou didst come down, From Thy presence did mountains flow.

Isaiah 63:12 YLT

Leading by the right hand of Moses, the arm of His glory, Cleaving waters from before them, To make to Himself a name age-during.

Isaiah 63:9 YLT

In all their distress `He is' no adversary, And the messenger of His presence saved them, In His love and in His pity He redeemed them, And He doth lift them up, And beareth them all the days of old.

Isaiah 48:9 YLT

For My name's sake I defer Mine anger, And My praise I restrain for thee, So as not to cut thee off.

Psalms 147:20 YLT

He hath not done so to any nation, As to judgments, they have not known them. Praise ye Jah!

Psalms 114:3-8 YLT

The sea hath seen, and fleeth, The Jordan turneth backward. The mountains have skipped as rams, Heights as sons of a flock. What -- to thee, O sea, that thou fleest? O Jordan, thou turnest back! O mountains, ye skip as rams! O heights, as sons of a flock! From before the Lord be afraid, O earth, From before the God of Jacob, He is turning the rock to a pool of waters, The flint to a fountain of waters!

Psalms 111:9 YLT

Redemption He hath sent to His people, He hath appointed to the age His covenant, Holy and fearful `is' His name.

Psalms 107:2 YLT

Let the redeemed of Jehovah say, Whom He redeemed from the hand of an adversary.

Psalms 77:15 YLT

Thou hast redeemed with strength Thy people, The sons of Jacob and Joseph. Selah.

Psalms 66:3-7 YLT

Say to God, `How fearful `are' Thy works, By the abundance of Thy strength, Thine enemies feign obedience to Thee. All the earth do bow to Thee, They sing praise to Thee, they praise Thy name.' Selah. Come ye, and see the works of God, Fearful acts toward the sons of men. He hath turned a sea to dry land, Through a river they pass over on foot, There do we rejoice in Him. Ruling by His might to the age, His eyes among the nations do watch, The refractory exalt not themselves. Selah.

Exodus 3:7-8 YLT

And Jehovah saith, `I have certainly seen the affliction of My people who `are' in Egypt, and their cry I have heard, because of its exactors, for I have known its pains; and I go down to deliver it out of the hand of the Egyptians, and to cause it to go up out of the land, unto a land good and broad, unto a land flowing with milk and honey -- unto the place of the Canaanite, and the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite.

Psalms 44:2-3 YLT

Thou, `with' Thy hand, nations hast dispossessed. And Thou dost plant them. Thou afflictest peoples, and sendest them away. For, not by their sword Possessed they the land, And their arm gave not salvation to them, But Thy right hand, and Thine arm, And the light of Thy countenance, Because Thou hadst accepted them.

Nehemiah 9:10 YLT

and dost give signs and wonders on Pharaoh, and on all his servants, and on all the people of his land, for Thou hast known that they have acted proudly against them, and Thou makest to Thee a name as `at' this day.

Joshua 24:11-12 YLT

`And ye pass over the Jordan, and come in unto Jericho, and fight against you do the possessors of Jericho -- the Amorite, and the Perizzite, and the Canaanite, and the Hittite, and the Girgashite, the Hivite, and the Jebusite -- and I give them into your hand. And I send before you the hornet, and it casteth them out from your presence -- two kings of the Amorite -- not by thy sword, nor by thy bow.

Joshua 21:43-45 YLT

And Jehovah giveth to Israel the whole of the land which He hath sworn to give to their fathers, and they possess it, and dwell in it; and Jehovah giveth rest to them round about, according to all that which He hath sworn to their fathers, and there hath not stood a man in their presence of all their enemies, the whole of their enemies hath Jehovah given into their hand; there hath not fallen a thing of all the good thing which Jehovah spake unto the house of Israel -- the whole hath come.

Joshua 10:42 YLT

and all these kings and their land hath Joshua captured `at' one time, for Jehovah, God of Israel, is fighting for Israel.

Deuteronomy 33:26-29 YLT

There is none like the God of Jeshurun, Riding the heavens in thy help, And in His excellency the skies. A habitation `is' the eternal God, And beneath `are' arms age-during. And He casteth out from thy presence the enemy, and saith, `Destroy!' And Israel doth tabernacle `in' confidence alone; The eye of Jacob `is' unto a land of corn and wine; Also His heavens drop down dew. O thy happiness, O Israel! who is like thee? A people saved by Jehovah, The shield of thy help, And He who `is' the sword of thine excellency: And thine enemies are subdued for thee, And thou on their high places dost tread.'

Deuteronomy 15:15 YLT

and thou hast remembered that a servant thou hast been in the land of Egypt, and Jehovah thy God doth ransom thee; therefore I am commanding thee this thing to-day.

Deuteronomy 7:1-2 YLT

`When Jehovah thy God doth bring thee in unto the land whither thou art going in to possess it, and He hath cast out many nations from thy presence, the Hittite, and the Girgashite, and the Amorite, and the Canaanite, and the Perizzite, and the Hivite, and the Jebusite, seven nations more numerous and mighty than thou, and Jehovah thy God hath given them before thee, and thou hast smitten them -- thou dost utterly devote them -- thou dost not make with them a covenant, nor dost thou favour them.

Deuteronomy 4:32-34 YLT

`For, ask, I pray thee, at the former days which have been before thee, from the day that God prepared man on the earth, and from the `one' end of the heavens even unto the `other' end of the heavens, whether there hath been as this great thing -- or hath been heard like it? Hath a people heard the voice of God speaking out of the midst of the fire, as thou hast heard, thou -- and doth live? Or hath God tried to go in to take to Himself, a nation from the midst of a nation, by trials, by signs, and by wonders, and by war, and by a strong hand, and by a stretched-out arm, and by great terrors -- according to all that Jehovah your God hath done to you, in Egypt, before your eyes?

Deuteronomy 4:7 YLT

`For which `is' the great nation that hath God near unto it, as Jehovah our God, in all we have called unto him?

Exodus 19:4-6 YLT

Ye -- ye have seen that which I have done to the Egyptians, and I bear you on eagles' wings, and bring you in unto Myself. `And now, if ye really hearken to My voice, then ye have kept My covenant, and been to Me a peculiar treasure more than all the peoples, for all the earth `is' Mine; and ye -- ye are to Me a kingdom of priests and a holy nation: these `are' the words which thou dost speak unto the sons of Israel.'

Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on 1 Chronicles 17

Commentary on 1 Chronicles 17 Matthew Henry Commentary


Chapter 17

This excellent chapter is the same with 2 Sa. 7. It will be worth while to look back upon what was there said upon it. Two things in general we have in it:-

  • I. God's gracious acceptance of David's purpose to build him a house, and the promise he made thereupon (v. 1-15).
  • II. David's gracious acceptance of God's good promise to build him a house, and the prayer he made thereupon (v. 16-27).

1Ch 17:1-15

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, v. 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.
  • 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 (v. 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 (v. 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, v. 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, v. 4. He must prepare for it, but not do it; as Moses must bring Israel within sight of Canaan, but must then 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,' v. 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 (v. 8), and, further, intended by him to establish his people Israel and secure them against their enemies, v. 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,' v. 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, v. 11, 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, v. 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, Zec. 6:12, 13.

1Ch 17:16-27

We have here David's solemn address to God, in answer to the gracious message he had now received from him. By faith he receives the promises, embraces them, and is persuaded of them, as the patriarchs, Heb. 11:13. How humbly does he here abase himself, and acknowledge his own unworthiness! How highly does he advance the name of God and admire his condescending grace and favour! With what devout affections does he magnify the God of Israel and what a value has he for the Israel of God! With what assurance does he build upon the promise, and with what a lively faith does he put it in suit! What an example is this to us of humble, believing, fervent prayer! The Lord enable us all thus to seek him! These things were largely observed, 2 Sa. 7. We shall therefore here observe only those few expressions in which the prayer, as we find it here, differs from the record of it there, and has something added to it.

  • I. That which is there expressed by way of question (Is this the manner of men, O Lord God?) is here an acknowledgment: "Thou hast regarded me according to the estate of a man of high degree. Thou hast made me a great man, and then treated me accordingly.' God, by the covenant-relations into which he admits believers, the titles he gives them, the favours he bestows on them, and the preparations he has made for them, regards them according to the estate of men of high degree, though they are mean and vile. Having himself distinguished them, he treats them as persons of distinction, according to the quality he has been pleased to put upon them. Some give these words here another reading: "Thou hast looked upon me in the form of a man who art in the highest, the Lord God; or, Thou hast made me to see according to the form of a man the majesty of the Lord God.' And so it points at the Messiah; for, as Abraham, so David, saw his day and was glad, saw it by faith, saw it in fashion as a man, the Word made flesh, and yet saw his glory as that of the only-begotten of the Father. And this was that which God spoke concerning his house for a great while to come, the foresight of which affected him more than any thing. And let it not be thought strange that David should speak so plainly of the two natures of Christ who in spirit called him Lord, though he knew he was to be his Son (Ps. 110:1), and foresaw him lower than the angels for a little while, but afterwards crowned with glory and honour, Heb. 2:6, 7.
  • II. After the words What can David say more unto thee, it is here added, for the honour of they servant? v. 18. Note, The honour God puts upon his servants, by taking them into covenant and communion with himself, is so great that they need not, they cannot, desire to be more highly honoured. Were they to sit down and wish, they could not speak more for their own honour than the word of God has spoken.
  • III. It is very observable that what in Samuel is said to be for thy word's sake is here said to be for thy servant's sake, v. 19. Jesus Christ is both the Word of God (Rev. 19:13) and the servant of God (Isa. 42:1), and it is for his sake, upon the score of his meditation, that the promises are both made and made good to all believers; it is in him that they are yea and amen. For his sake is all kindness done, for his sake it is made known; to him we owe all this greatness and from him we are to expect all these great things; they are the unsearchable riches of Christ, which, if by faith we see in themselves and see in the hand of the Lord Jesus, we cannot but magnify as great things, the only true greatness, and speak honourably of accordingly.
  • IV. In Samuel, the Lord of hosts is said to be the God over Israel; here he is said to be the God of Israel, even a God to Israel, v. 24. His being the God of Israel bespeaks his having the name of their God and so calling himself; his being a God to Israel bespeaks his answering to the name, his filling up the relation, and doing all that to them which might be expected from him. There were those that were called gods of such and such nations, gods of Assyria and Egypt, gods of Hamad and Arpad; but they were no gods to them, for they stood them in no stead at all, were mere ciphers, nothing but a name. But the God of Israel is a God to Israel; all his attributes and perfections redound to their real benefit and advantage. Happy therefore, thrice happy, is the people whose God is Jehovah; for he will be a God to them, a God all-sufficient.
  • V. The closing words in Samuel are, With thy blessing let the house of thy servant be blessed forever. That is the language of a holy desire. But the closing words here are the language of a most holy faith: For thou blessest, O Lord! and it shall be blessed for ever, v. 27.
    • 1. He was encouraged to beg a blessing because God had intimated to him that he had blessings in store for him and his family: "Thou blessest, O Lord! and therefore unto thee shall all flesh come for a blessing; unto thee do I come for the blessing promised to me.' Promises are intended to direct and excite prayer. Has God said, I will bless? Let our hearts answer, Lord, bless me,
    • 2. He was earnest for the blessing because he believed that those whom God blesses are truly and eternally blessed: Thou blessest, and it shall be blessed. Men can but beg the blessing; it is God that commands it. What he designs he effects; what he promises he performs; saying and doing are not two things with him. Nay, it shall be blessed for ever. His blessings shall not be revoked, cannot be opposed, and the benefits conferred by them are such as will survive time and days. David's prayer concludes as God's promise did (v. 14) with that which is for ever. God's word looks at things eternal, and so should our desires and hopes.