1Ch 17:1-10. David Forbidden
to Build God a House.
1. as David sat in his house—The details
of this chapter were given in nearly similar terms (2Sa 7:1-29). The date was towards the latter
end of David's reign, for it is expressly said in the former book to
have been at the cessation of all his wars. But as to narrate the
preparations for the removal of the ark and the erection of the temple
was the principal object of the historian, the exact chronology is not
5. 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 1Ch 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.)
6. spake I a word to any of the
judges—In 2Sa 7:7 it is
"any of the tribes" of Israel. Both are included. But the judges "who
were commanded to feed the people," form the more suitable antithesis
Why have ye not built me an house of
cedars?—that is, a solid and magnificent temple.
7. Thus saith the Lord of hosts, I took thee from
the sheepcote—a round tower of rude construction, high
walled, but open at the top, in which sheep are often enclosed at night
to protect them from wild beasts. The meaning is, I elevated you to the
throne from a humble condition solely by an act of divine grace, and
not from any antecedent merits of your own (see on 1Sa 16:11), and I enabled you to acquire renown, equal
or superior to any other monarch. Your reign will ever be afterwards
regarded as the best and brightest era in the history of Israel, for it
will secure to the nation a settled inheritance of prosperity and
peace, without any of the oppressions or disorders that afflicted them
in early times.
9, 10. at the beginning, and since the time that I
commanded judges—that is, including the whole period from
Joshua to Saul.
I tell thee that the Lord will build thee an
house—This was the language of Nathan himself, who was
specially directed to assure David, not only of personal blessing and
prosperity, but of a continuous line of royal descendants.
11. I will raise up thy seed—(See on 2Sa 7:12).
13. I will not take my mercy away from him, as I
took it from him that was before thee—My procedure in dealing
with him will be different from My disposal of Saul. Should his
misconduct call for personal chastisement, I shall spare his family. If
I see it necessary to withdraw My favor and help for a time, it will be
a corrective discipline only to reform and restore, not to destroy. (On
this passage some have founded an argument for Solomon's repentance and
return to God).
14. I will settle him in my house—over
My people Israel.
and in my kingdom for ever—God here
asserts His right of supreme sovereignty in Israel. David and Solomon,
with their successors, were only the vicegerents whom He nominated, or,
in His providence, permitted.
his throne shall be established for
evermore—The posterity of David inherited the throne in a
long succession—but not always. In such a connection as this, the
phrase "for evermore" is employed in a restricted sense (see on La 3:31). We naturally expect the prophet to revert
to David before concluding, after having spoken (1Ch 17:12) of the building of Solomon's temple.
The promise that his house should be blessed was intended as a
compensation for the disappointment of his wish to build the temple,
and hence this assurance is appropriately repeated at the conclusion of
the prophet's address [Bertheau].
15. According to all … this
vision—The revelation of the divine will was made to the
prophet in a dream.
16. David the king … sat before the Lord,
and said—(See on 2Sa 7:18).